Dante Gebel Live - Zona 166, La nueva iglesia

Episode Date: February 24, 2021

En lugar de ser la sal de la Tierra y la luz del mundo, la iglesia se ha convertido en un invernadero controlado en el que nos refugiamos temerosos, incapaces de vencer a la adversidad del mundo. Sin embargo, no podemos mantener a Dios encerrado en un edificio. Necesitamos una “mentalidad de estilo de vida", para salir de nuestra burbuja cristiana y vivir nuestra vida para Dios, no sólo durante un par de horas de culto al Señor, sino durante las horas restantes de cada semana. Libremos a nuestras iglesias de todo aquello que sea una dificultad para los que se están acercando al Señor y proclamemos la liberadora verdad de Dios. Seamos parte de la “Zona radioactiva 166”.

I've before I've an philosopher and a writer that me

said that the publicity is a very good a very good

that and in this line of thinking I remember when

came the first gaciosa to the Argentina that

was a great I was I I'm I

I'm so I'm people about the attributes of the

new gacios or soda, as you said in some some cities, that arrived to the market national.

And they're better flavor, and you're a lot of those phrases that supposedly it's a

person to say it's a different than very attractive for the bevedores of gaseousa that no

can't sacrifice the flavor at evitars some calories. And there a commercial

in particular that said that soda, no I'll say the mark, has more of what you like and less than what you do you like. More of what you

like and less than what you got. And that slogan was very attractive. Now imagineate that slogan for our life Christian. Because if you're a question to my carne egoist, what he likes, you'll say that he likes,

the pleasure, the commodity, the liberty, the control. But that my carne no he doesn't, neither the discipline, nor the sacrifice, the confession, or the service, or any other

price, that has to to pay. My meat, I said promises, abundance, a pleasure,

no, the matter. If you do you ask to go, I always go for the coronas,

not for the cross. But that new, gaciosia was an great, that many

other other other things adopted that same strategy. Of course we had

margarina light, gadgets light, coffee descaffeineated and many substitutes of the sugar, where was promised to

back the calories. And obviously, we've got our version of Christianism without sugar or disciplinized discaffeinated,

that was to be more of what you like and less than what you don't you do and also,

it's a more flavor, and you it's a less. When the publicists promise that their product

has been less calories, always they're to refer to that they've been or bad or for bad, so it's alter the product

original. And the publicists desire that that we'll that looks equal, but that was changed in essence

although it's same and looks equal, not is how I solie a and the Christianism

discaffeinated is fundamentally different of the original. Capac is a message more modern, seductor, but superficial. And the

great secret of the versions like, of any beerida or of any other that you do you

forgets, you forgets what was the flavor of the original. The agents

of the United that rastrean and arrest and falsificators, are ensignated

to distinguish the money falsified at a learn in first in the middle of

the fact, what is the authentic divisa American. So,

the entrenment fundamental that has this people has to learn

to learn and to learn and identify the real and that is the

way to distinguish more the falsification. And although

the falsificators don't adopt different methods to copy the money or can be experts in the area of the art

graphic of the paper money, a person that is completely familiarized with the money a veradera, always detects the false. The same happens with our life Christian.

One way that we familiarizamos with the veradero, with the real, it's very difficult that we traggled the falsified. Or what is the discaffeinado, the light, no? I think

for much time we we're going to, why is that I can't win to my friends for Christ? There's many people who

question to the same. A my companions of the job for the people. Why the

members of my family not are interested in God? Why my own my own

doesn't know of God? When it's that is that not he was that

he grew in a Christian. And the response, maybe not not us

aggris and we don't know and we'll the real but a minute the reason

the reason principal for the people who are including our family not are

not interested in our God maybe it's because they were they're they're

they're that they're there's there was there a I'm I'm

the day exact in that me I reted of not impact the

life of the perdits that I rode about, in the work, in the way,

part of my family, and I took a decision. Not was a much much, but I

remember the day, that I'm to try to be to be a time so that

when I me relationes with people that no know

to be they, they perceive that something that something that

I'm simply I'm there. Capas that not know that I

am I know that God is there I'm in I'm like I'm the fragrance

of my father like who makes a stela of perfume I

one of I said a phrase that resumed what I try to say when

our relation with God is a great we

create a sort of radiation divina a camp

of influence that affect to who are our world. It's there when the people

know the people and says of us what said in the fact of chapter 4 verse 13. These,

these have been in Jesus. Not it was the sombra of Peter what he was the sunabra

of the apostle and came about with him what he created a zone of radiation

divina. Of actually the Ebris believed that the uncion was to the

where it was the sombra of the apostol. And the medullar of this is that that onlyly could be a soceder in the streets, in the suburbs, out of the synagogues, or the churches. In a moment of his minister, Jesus spoke to two audiences at the same time.

Luca, we said that he had to the parias, between those prostitutes, publicans, cobrators of impuests, adulteros, that they'd be able to be with Jesus. And out of the circle of Jesus and of the paris, there were a lot of Pharisees. That all desprecoused to the people rot,

not could support the fact of that Jesus amara to the people that they desprecise. They were two groups very different. I can imagine to the, to the pecators, disutant to the company of Jesus, while the Pharisee,

they were, glunied, had comments despectives, and in the scene one could cut out of a tension

with a cruchio because the groups were quite delimitado. And Jesus used this occasion to tell us about

to find something that was a little, a bea a one one and a And in the three, when finally he was found

what she had had been, stalled a fiesta. In the second history, a woman said, said the Lord, 10 moned of

money. Every other money represented the salary of a day, the way that that that was

a valiant a fortune in a certain form, and Jesus does the question obvious.

He says in Lucas 15, eight, no incenderer this woman

a lamp and barrera all the house and will beckar with a little after that

the people detest, detest we know I've seen a person,

I've seen in panic when he when heard the the carterer, the cellular

and they're they're they're they're they're to say to all

to all they're to get to work, but now they're going to get to

tranquil, is to work. They were going to call to call to a bank to replace their

credit to be in that they're to get to get to call to call to the bank, you know,

they're doing what you want to do you're going to get to the information that they're in the

cellular but now they're all that's all of the information that's that is the

image that Jesus was going that something that's something that's

he's what he's what he did a woman and the money. He said, and when when he found her

he'll call to his friends and his friends and say, Alagrensen with me. Because I

found my money per'd the same way, said the Lord, there's

a legria in presence of the angels of God when a single a real a repented.

Now, this is the point to get us to get to the thing. Let's get

what Jesus is saying. No, it's how many years you can't understand what you

do you? When a person is encountered, the people the angel of the people,

not are saying, one more, one more, well, something is something, well,

it's a little, it's a woman, but sum, the bill says, according

Jesus, that they are, they're they're an, matraca, piniata,

do you do, do you're a carnival carioca, Carioca, make a reventon,

no, a revolu, like you know, a boricua. That is the value of a single soul of

God. The message subjacent of the three stories of Jesus was that the own

and the money and the little bit representable to the people, that were

people were born were dead and they were born and they were and they're

to do the job of to look them. Who had the job of the job of to be the person

of the leader of religious barred the house to look for so the

sir the people, the people, to the people who were to have had been

a lot of the car to be a car, and to be a lampar and looking people

rot and per they're behind with the brothers crossosos those parisis,

and desprecs to the people that had been who had as sufficient as to look at those. So, both groups

comprehend the message, more profound. Ambos groups were understanding the profundity of what the sir was saying. A group he

enchanted, that were the people were to be the people, the other group was a rojo of nojo.

So when I think in things pernida, and certainly you'll have some anecdote that record, I'll be

to be a real idea, my relation with the things perdidies. It has to have to be with an incident that literally me despero, and not me

occurred one way, but I'm a first time, I remember in this country, in the States, I carried the carrito with comestibles, I went to the auto, put all the vegetables in the baul, and I left my billetera in the

carrito of the market. It has like a place-situ where they're sitting there, and I was there, all my busetera, with all the targetta with effective, and it not only that I did here not only that I gave there the carrito

of the market, with my billetet in the stationation, afuer. And not it was after several hours more later that I

didn't have the billetet with me, nor the documents, nothing. So I was desperately, I revised the

auto, I tried to think on where I've had been, until I remember my my,

my, my, my, my life to the reganta, with the I was orbited and I

asked the cajera if I remember that I had been there's been that you have been

to be there all the carger in the market you know the carger of the market are like in all parts

code eight in the Caja 9 well with that pass me said to be

the exception of objects perdive you have to say the nena you know where I

don't nobody doesn't get a billion nobody of where I'm where I'm

to get in the billiater to the house but for my surprise there was with the cardetas

my identification with the money in the money in the social element and it he was

to get to object to get to and the most the most the man that was

that section me said you're at the guy hebel look

the photo of my identification me and I said here is here is

what does it and not there I felt I felt like the angels commenced to singe and they were in the vision of Jacob when appeared my billetre

and that incident me showed the reason of the stories that Jesus related about about of the things that are found because when I'm around the lost

I need the same urgency, the same passion and the same dedication that the people saw in me when I pered my billetera, that was only a billetera

A pener was a dinner in So, identification, trimites that would have to have to do with So the people is less valiosa than the keys of the car, that's

a business, is less valiose the people than a cellular? Mereces less attention and determination when they're on peridivus?

In other occasion, Jesus asked in Markos 836. And what benefit you obtaines if You can't the world

entire, but you're your own your own your own your own. There's something that

value more than your own. That means that the value of a single is much

more great that all the wealth that the people pursue. In other words,

if we have a balance, the the person more occulted, more

oldible of the planet, more rota of the planet, is much more

pesed than all the ore, the world, think in any indigent, as we're

in our country, any other person that's revolving basura, vendient

cartons, those person is more pesable than the petrolio, the properties,

the diamonds, bolsas of values, and any rickness unta. Every

person is extremely valiosa for God, but every person is desperately unilaterally perdied of Jesus.

So the question is, we're preoccupies that the people are lost, I'm going to, to the people are that we're going to be that they're dead? Permanencement

despirtes in the nights, thinking in how to get us. Of a really, no say amen

rapid. Agonizam after that we're we're we're not Salvos. Those

we're looking with desperation. No, does the Bible, you're in the hands of the Lord, yeah, God,

if he's going to be a little, we're doing, we're doing, we're desperated, like when we're doing

a cellulah, a key, a billet, the almas, is what we're the most we

know? You know, why I'm this, that's this is a question Be a Jesus as an assessor, not like a

re. Vena Jesus, as a Jesus, as a majordom, the macama, the cocinero, that goes for all the other side, you know, with a garretto and a mandil of a cocinero and,

expecting the next order. It was a delantal. When only we look to Jesus for what can be done for us, not us important much the destiny

eternal of the other. But in the a veradero Christianism, not in the version Laik, what hebrant to the Lord qubrant to our heart. When Jesus explained the value of the

human, he concluded in Marks 838 and he said, if someone is abhorrentza of me, and of my message in these days of adulterio and of the pecadour, the child of that person when regreces in the glory of his father

with his Santos Angeles. And Romans 14-7 He, says Pablo to Roma, because none of you know because none of you know for himself. Well, if we've, for the Lord, we've,

and if we're not? And if we're not? And if we've, for him, we've, when we were and we'd like, we're and we're we're and if we're

for him moreim, So, Or say that we've Or Say that we're And we're And we're

And we're We're knowing that It's something The same I'm saying, I'm a Christian No

We've lived Our lives in this land for us, but for the Lord. Not we're

not for accident but we're we're to aggras to and to impulsar

their purposes. So our lives, our dones, our talent,

even our time, is for the purpose of God. Another question crucial.

Servim- to the purpose of God? We do the task that only we

can do. That's not he was delegated to the angels, even

we need we ministram to the people that the Lord has put

in our way, we're fructive and productive or

only we are not we David, after having served to have served

the purpose of God in his own his own. He was sepulted with his parents.

The Bible declares that David, of whom God, he described as a man,

conformed his course, served to the purpose specific of God in his time assigned

in the time. For so for this fine is essential that understand

the gravity of the majordomia. Signific that our time, that our resources

financial, our vines, our don't are our. Existens only for accelerate the purposes of God.

So, we're not we're just to absorb space, consume oxygen, but to cause impact for it.

But to make a difference has to change something fundamental and rudimentary

in the manner in that we do we to the the church. The fundamental of our creencers

always determine all the other people. The first is the fundamental of the creencia, then we

build the building the building of what we think we're so we're to change our

comprehension of the church and of a manner rudimentary. So, the

word rudiment means a element fundamental, principle or ability. Look, I was a batterist,

I intended to be a batterist, but I took the battery since I've been 13, 14 years. No to talk as long as long as but, well, I took for much time. It was what they did in the church. Toca the battery is like to go to go to bicycle.

I can't manage with a little of force if I took the time to repassar the basic, no? Because when I when I started to study a battery, in this case, 10, 15 rudimentos fundamental of the battery, the rhythm,

how to talk, etc. Sin to learn these rudimento me would have been difficult to record how to talk. So the rudimentos have to be practiced diariously as a style of life.

Not are like those examines that you, that you know you need to study to learn to learn never ever

never more, nor you do you know. This is so like when when you learn to talk an instrument a through

the practice of the rudiment. The basic. There are things fundamental and basic of Christianity that have been to be practiced

in a way that are a part of what we are in Christ. Those are the rudimentos of the

evangelio. The essence, the fundamentals and part of the rudiment of the evangelist is to look

the the perdid not invite to them that come that's the grand fallacy.

Never you never perdiste something and And while you're looking, desperated in your house or in the officeina, someone says,

and not you remember, where you left? And if I would agree, where I'd, no, I'd be looking. Well, the perdidious in Christ also, don't you

can say, no you're not you're not. Every generation not only only has a time specific in the history, but has a purpose

specific to do to do you know, today the humanity is more productive than never, but also we're the generation more

tempted to spend the time. In boberies, in reds, with the cellular, with juggito, with stupidesses.

So part of our rudimentos, our base, is reordener our priorities as a church. Reorderned our

priorities as a Iglesia. Pablo said in Philippenses 3-7, but all of what for me was a ganancia, I now I'm esteem it as pernida for love to Christ. And even more, I'm esteem to pern't as far as all the incomparable valor of to know Christ Jesus, my senior, for who

who has perished all right? And I considerer as a reason to gain to Christ and be allowed in he. So, Paul reorderned the priorities and said,

these are the rudimentos of the evangel. One of the rudimentos is go for

the perdido. Refleger to Christ. I'm this message is 106.

And I'll tell you to why. Because this number describes

the hours restants of the week, out of our assistance to

the cult of two hours the domino. These are the hours restant, 166. The

semester of seven days is composed for 168 hours. 24 hours has every day,

multiplied for seven, so 168 hours. And only we'll do we do give to

God in times normal, two hours of that a week. I go and two bese at the cuntas. The majority I dedicate two hours.

And the restant of 166 those we're dedicable to our life personal. We've been this zone, in the zone 166. When the serranes, many were in panic because

they said that you were going to be able to serve to God. A lot of people said, yeah, I was going to serve to God. That were Nugieres, they'd be cantabas in the chorus, were diaconos, what what I say. After leaders,

I said, I know can't serve to God, because they're closed up. But they're to be two hours.

Two hours two hours of domino. Principally in this country, in the United when the

people are so that is a hour, because there are more shortitos than that's because the

people are because the person gets the the car and the doesn't have to

give the service to one hour. But the majority, we're about the

people, we're about the subestimable the restant of 166 hours. Two hours were what extranav. I'd say, to really, the only two hours

that you'd have to be the senior? And that's in the best of the cases, I'm going to be able to be here, as I'm infra the pecho, talking to the river, also I've got to say the other. Noblesa obliga. We know, we know, we know,

we know people, we're people, that's time, more than the service is two hours, but there are people that no way, no, mania, or not changing the orario, or saying, always 40, 50 minutes more after the offer.

Or so, they'd have an hour 20 to the year, for a week, as much. That are what, for the general, says, how's a strange the church, how's strained, how's strained? If you'd have an hour and a quarter, if you were, and then you, you're going.

So if every every part of the world open new they've been seen, they've been

not there were a patrimon only in many many all the world

so there's there no business permanently abirtos the the 24 hours

of the day to satisfy the demand of the public say that they're

that they're in a kiosk or whatever they're clearly they're in the

setations in the gasolinerer while the majority of our churches, that

supposedly satisfy the hunger spiritual of the nation, open only two hours one a

day at a week, two times a week, two days a one of six.

It's the number of hours that we have every time in that we could we

declare the reigning to God to those that they need to God, a through

us. And when in the subtitle I'm a new idea, that's a mode of

irony, because in reality it's the old old, antigo, and basic rudiment.

We need a reform that will be to the original, to the old

sender. A reform not is in basis to the new-do- but in a

return to the original, to the prototype that Jesus

had in A prototype, what is? A type, a form or a model original that serves as a base or standard for etapes posterior. And, in some way, the year in which it's during this pandemic us drove to adaptar us to this

that seems a new church for many generations actual, but what kind of being the church original of the book of the actions? That's the church that produced a radiation divine during 166 hours a a week. If at a case, they were two hours in the synagogue, if at a casso-six hours in the

semester produced radiation. So, to comprehend that, first we need to define the church as well, the Bible of God, what the scripture says that is the church. What is the church? Well, the body of Christ, his hands, his feet, the representation, in the the earth, according Colossenses 1.18. Columned the truth. First, Timothy, 3.15. The Noviour of Christ, Apocalypseus 19, 7.

The Sal of the Earth, Matthew, 5.13. The Luce of the world, Matthew, 5.14. Portadores of the Lus, Ephesios 5,7. Guerrero of the Encharsiton of God Satanus, Ephesio 6.10 The communion of the

Testigo of the Faith, 1. Corintio 1. Strangeros and Peregrinous and ambassadors of Peter

2.11. Reconcilators of the humanity with God 2nd of Corintio 517. So, so,

all the Bible about respect to the church, is it to get to do it

to do do to get us. Not it What's that's to make us into a temple? In certain parts of Oklahoma and of Kansas,

in where the tornadoes pass in a manner regular, many proprietaries rural caban and constructs a refuge to a backo-tierra that they provide security and the presence of a tornado. A one of them is called the Refuge of the MEDO,

a place where someone can't gore and to sconders when the tornadoes get. It's a sincere an sincere intent of protectors of the hurricanes but at

a reason in the same sincerity of protectors of influence external to the church for years we've tried

also create a refuge of the fear. It's other society it's like to

to get to us but to protect us to the mundan we've created

a society alternate where the music Christian and the television Christian, the

books Christian, the art Christian, are separated from the world. And I insist, that the motive of the creation of this alternative is the desire to have our own material

and be sartos, the church has no has a effect positive in the world. And the salt no can give a flavor to something if

is an al-lacena. The light not eliminates the tiniblas from areas illuminated. So, in the place of

the salt of the world, the church has converted in an invernerner, as we've a yearnaderer,

a year controlado, in where a few times we're able to vancering the adversity of the world

and the church has aparting to the world to the that has been called to start,

convertive and liberate because the fear to be contaminated for that the world.

So, so that mentality, refuge of the is predominant in almost

all the churches of the world. For that's very rare that the Christians ask you

ask you, how can't the people? How can't that you? I'm not. I'm not

the people who give us to the old people. Amen. We're going to the rudimentos. In the New Testament, we that the Church

Apostolic, it's said, and no, he said, permanenceet in the place. Only one

once he said that said, when Jesus he said, when Jesus he said, in Jerusalem to receive

power to the alt, that's there in Lucas 24-29, according Lucas 24-29. But,

after the Pentecoste they, they've got to go to the world, to the otherers, and to enter in

every a people and city, proclaiming the good new. Much of the miracles of Jesus occurred in a way to one to another.

And we always in the Bible the next words or phrase, go and going and going to and while

they were. So in the New Testament, Jesus and the disciples exercised the ministry and while

they were in movement the 166 hours in these zones, the 166 hours of the time, Jesus is in movement.

And for the same naturalness of the term, a mover of God, implica, movement. And Jesus, he was for all the Galilea, and signagos and proclaiming the Evangelion of Christ, Matthew 423. But they, in quite, they were, divulgated their fame for all the earth, Matthew 9.31.

And it occurred that, while they went in the way to Jerusalem, pass them between Samaria and Galilea, and at an certain aldea, they were in a

encounter, 10, Leprosos. Lucas 17. One of one you? One of the way, you know,

we don't have a minute that someone is a man who even if you're that in all the scripture, we've been

that the ministry apostolico, the prophetical, the evangelistic, and the ensignance were in the road,

in the route. of a other and our model of our model

of invite to invite to to come to the

not the method or the model apostolical in the New

Testament even even many of Christians to and

to say on the prications on the pathos aparted

and the people was for the regions Mediterranean, to the east, thanks to the system of routes of the

Imperio Romano. And although millions of Christians declare we that we're going an abivament and a mover of God, the majority

we're going to us and enter to our edifices. Here we have a building a beautiful. And I'd would be that

the abivation that the vivant that in the way of the environment. But the end of the final,

for two hours, well, to sum, almost three, because the other day the unciano

was so much that we're not going to to be able to give to the al-a-lansa. It's a

fallacy. It's a contrasentive. God not comes to us in our terms.

We've got to be to him in his terms. He's not to mark a target in

our realoo. We're we're not for him, and not the miracles that the New

Testament were while the the Evangelio advanced, where it was necessary in the group apostolic of Jesus? They'd have in the

treasure, consigued, wherever they went. The light of the Evangelio was to get to the necessitado and to the beheads of Israel. You'd imagine what

would be if you'd a bell to a stadium a Saturday, a sabote, a night that's playing a part of football,

you know, when you're trying that's going to a bell to an enormous stadium for 50,000 spectators, is going to a little bit of

the illumination, you're just competing with many of vatios that illuminate in the place. And that's

what is what is when we're doing events massives for crescentes. There are many lights

of the lumbrant in the place, but none of them does do something for perfor

the obscurial the obscurial that's only 10 meters of these reunions.

So, the question is, we're before the pandemic, so comodos that we're that we're

we're afraid to get rid of the dead. We're more more comodos that we're not we're our hands

with the arms with the arms of the arms. The dark more brilliant the light. That's

obscuridad was prophedised in Isaiah 60. Levantate, resplande because has arrived your

light and the glory of the Lord has an an manniced over you.

Because here, what tiniobles cubriar in the earth? Densas will the obscurity of the peoples. But over to you an aneanor. So, over you, apparcerer

his glory. And acuter at the nations, to where? To your and the rest is to where? At the

resplandor of your amazer? And Pablo to the Corinthiansios, well, God,

that said that said that of the tinibell resplandeser the light is the that has resplandecided

our and the light of the knowledge of the glory of God in the face of Christ.

That is the natural of the light. A small light can change the atmosphere

of a dark no way. No, it's a much light to be

in a place completely dark the dark the obscurity always

wug after the presence of the light. So I think one of

the first things, of the Christians should be able to the mentality of cult. Independientimented

if the temples will have been to bring to restricions or not to we need to our mind to

because, because of another way, we assume that what is that we do this time in the

church per a week, is the only moment in that we we are to interact with

God. Are the only two hours that serve us? What is? I serve to the

Lord. What is? can't in the chorus, can't in the alabanza, how? Two hours per a week and in the zone 166?

What you see? What's going to in our reunions can be marvellous or glorios, no I do, but we can't maintain

enshrated to God in a place in all the time, is capable of all, in whatever city, in any place.

So, we need to keep us the mind of culto and met us a mentality of style of life

to live constant and stable and stablement our life for God. Not only during a few reunions for a month. We're not

our church. And the church is the expression most important of the reigning of God. Someone has to

say amen. The church contains many proposals that are crucial in the earth. Or,

you know, the light never has to look to do you to dissipate the

obscurity. Simply apparently appears and dissipate the But what has to have? What is the requisite?

And no, it has to be hidden. For that's the ministerio prophetical, where has been to be manifested, outside of the church? In the places abertos, as prophetized Elias. We can't maintain the light of the truth of God

in conferences and in the ministerios during two hours seminales in the church. For that so much people he deceptioned with certain prophets that emperated in the churchments

into the church two hours per semen and they asked and why nobody propheses afwara that came in a pandemic because nobody

said the 2020 prepare, compre papeligenicin because look that they're to believe papel hygienic and not be

when this is dispare in March of 2020 the creycentes have papel hygenicic have toadit

tawitas umid have alcohol in gel because Because now the prophets they'd be announced No, they're empoderating

people they're inpresenting people nobody nobody profetized after. Dice the

word and so we're the word prophetic more secure to the which a

while you bring in a light of a black in the day of the day of

the morning without when a person was reinded until the slavitue and the maliceice the torment

for so a sir says Matthew 107 and when you go y'raise predicate saying the the reigning

the reigning of the sky what he has so said he's settled in that you know

you're so he's he has so so you are you can't you

in the in the in the in the in the the in the the

he he's exactly exactly what he's in the corner. No, we need to invite

to our studios biblical, nor our reunions, nor our conferences, and to our congresses. We have to live in the zone 166. The new church radioactiva,

during what, all the semester, all the year? So, no we can't go to the church. We're not what has understood

our congregation, for providenceia divina. me said, Pastor, no you don't you don't even until we're doing because we're

we're going to different parts of the world. We're not that we need to we need to, we need to, we're trying

we're doing. The can't together, the verno, the coinonia, but we're we're going to the activities,

to the buildings, to where you congregates, that the church uses. But there to look

more than the reunions to be that being that's the church, the seven days of the seven days of the

seven days, the seven, hours of the day 166 in our zone. Look, after the resurrection and

after the ascension, Jesus, to do you to do you do you guys, and predicate the good news

to all. Marks 16, 15. There's a part of the equation that not so much, you know, you said,

you know, we said, we're going to get to do you, Spacial, no, no, we know to dopiter

to predicate. Yeah, we're doing with people in the school, in the work, in our

bestindary, jugs, in the central, in the airs, in the trains, we're

a society incredibly mobile, and we rosam to get to go to the people, and some

them are the contact with the people, you know, I'm, for the least, I'm

in a glistian, Eucharos Christian, mechanics Christian, Christian in all the aspects of the life. It's mass. There are people that go more than that. There are people that create

that there are programs of television Christian. You say, your program is Christian? That music is Christian. But the Lord, no, no, murieler. Not for programs, nor for radios, or music. What there is, a version religiously

of programs, of music, of radios, and of vestimenta, inclusive. It's a version religious. But a radio not is Christian. It's a radio religious. Although we say, we know we predicate us religion. It's a radio religious.

Because Christo no muriel for any radio in the cross. So, no, I'm not a malo, insist. I'll go to the theme. No, there's nothing with using a Christiano for that we proposions services with integrity. But the problem is when

we're putting us in a burbucka Christian and we're putting a opportunity of the light in a world in a world of the Jesus said to the disciples,

as the Father that me, I was to you know to you, to the to the

tiniblas for what? To be to be the the sun? But some some people don't want

to be to be talking. I'm not you talk to talk to the 166 hours of this

zone, the 166 hours of the a week. Much of them because perhaps

who is so convinced that really the evangelio is the good news.

And not those culpe, because for some poor little the

evangelism, the Christianism is a long list of what you can't

do you do it's a thing, that nobody can satisfy

and get to so. So, how they want to say to the

people that he fum if you want to say

to the garrillo. Or perhaps that the evangelist aguado is irrelevant to share

to share it. Some know, if this is what we have to declares, I'd keep to

call. But if isn't the evangelio real. We have a message of grace and

that can be a life, that is that is devil, that is superficial, that is superficial.

The people not are temporallyed in Christ. Are are they're are, without hope, and they're in not good people

that need to God, are people who are in the infirm if they're not to Jesus. All are all the

people who are the capacity to aggrandate to God for us only. Markos conclude with

his evangelio when the Lord Jesus he was done to talk with them

was he went to the world to the right of God. And the

the and predicated, and the Lord actuated by the Lord, actuals, confirming with with signals milagrosas what they did.

When do you the Lord at the time? It was when they were to say it and they said, and they said

when did someiales in the oposento alt, incerra? Pusierroo many annexes of many apposentos

alt, regalababed paternity to the other aposentos? No, when they were when they

were No, they're going to, look, if God wants to use, macho, that I'm going to say, I'm deputte, you, I'm going to I'm going to move. If I want to do the, I want to move, I want to do the, a gringo that may pay the passage to go to serve to the nations, is a signal that he will use. No, much no, no, so much no,

they don't move, and they're not-move, and are absorbed, in some-mism. And the question that we have to do is, What be the When when it's When it's We're going to

We're not We're not going to Because While the People say Wants Chistes Cutses Cisterns

They're Riened And then To say Those expressions of Desprecees Because

so is how the Pharisees They're to be And the Prostitutes and And those

They're Amarls With a Mekla of a MECLA and The

The people with the people with that we every day probably not is the Bible, but are reading our life? We're saying, what message we're communicating? For the people that we're doing, we're not, we're

the scriptures. So, the question is, the people see a Christ, or, at least a little of Christ, in us, or we're full of segregation, of desprecation, of desprecation?

Look, I'd tell to this. Juan, that for me was a revelation. the head. Juan, the author of of Apocalypse

in a moment he received a vislumbre of eternity. When he got to the vealo, he saw

a war between the angels of God and the forces demoniacs. He saw a battle

celestial. Satanas is called the accuser. And Juan says that is the

front of God as a general of a district pronoun pronouncing

every point of accusation against every person of

the people are have accused of to do do have the incorrect, of being

to be the corrective to be and the accusation of the fiscales are the people

but not we're not we're we're not we're Jesus defiend our case

no he he not he not he's he's but he has sure

the judge that he paid the price for us see me see me Apocalypse

1210 says for fin has has yet the salvation and the power,

the reign of our God, and the authority in Christ. Well, the accuser

of our men, the who he's the God, day and night

has been the day and the question, how was that

so that he's they're two arms. Excuse us two arms. Apocalipsis

12-11, two arms. This is what me me brought in the head. He says,

Juan, they to Satanus, he has been seen by the blood of the and for the testimony that

did it. The blood and the testimony. The same, I'll this other again.

The blood and the testimony. And not amar the life to have

to be to the death. Not not they to have to be the

panic to the death. We go to part. Normally not

we an arm, but has power to vencer to the and to Satan, but not to say only the sac of Christ, like if it was an artiluge,

like if it was, as it's an amuletto. No, has power of the real. A pastor

was driving by a carreterer rural a day, passed a rebaio that crossed front of the

auto, and while he was he was he was the pastor of the The pastor of ovejas, ofogeas spiritual,

known to the pastor of ovejas real. During many years, the pastor of the church had been seened to his congregation about the power of the Spirit of Christ. And there he saw an opportunity to learn a practice by part of an expert.

So, he's got to the auto, I had to wait a-upus'clock. And he's a pastor, me could say, what signify the blooder? And the pastor, of oejas,

sonrere, and he He's explained, and says, Mere, during the time of parisian, when the mom are you, the mother are they're doing, the lobes, to the

perros salvages, to the frio, to the diseases. So, some of times, various cordaritos mourn, and, having to his momas

with much leech, and at the same time, some, some beuses mured, and, giving us orphans to his cordeditos.

If these cordelitos, these wercanos, not take leech, moiren't too. The obejas without, no they're leech to the wercanos. Alimental to those their own, for instinct.

So when so when this, says the pastor, I look to the cordero a muredo'clock, a cordelito that's a lobo, or what whatever he said, he'll the garganta

and derrame his bloods over one of the the ovehers. The obella the blood of the baby and adopt the

wuerfano as a when the werfano is covered with the hand of the cordero

is accepted, soverevere and he is the only opportunity that has the cordeer to live.

And there the pastor atocabos. When we are covered by the blooder, we're accepted

and receive a food and we're to be the blooder we're

we're we're We'll go. In Colossenses, Pablo explained that the blood of Jesus pardoned all our our own

and his bloods, Colosense 2.15, that disarmed to the government, to the authorities spiritual, and was aborgos

publicly with their victory over them on the cross. So, number one, in the Salasel

Jesus has paid our debt with the article most precious and costo of the universe,

his own that's the first arm that's the first arm that Juan V. In the apocalypse with the devil

fell to the earth the same we're with the blood Christ we

adopt. The second arm that not is the testimony is the testimony of the

people our testimony of faith that is to give testimony not is

putting photos in Instagram to give that that

is tap the t' or provide a material of farandula for other believers. We're confunders we're doing what is darwainte testimony.

It's not going to Facebook or Instagram, how do you most to your conjure, to get a photo to start with the canary of the family. No. Juan said that our testimony is supreme is our disposition to die for Jesus. In the actuality,

we're not we're not we're quite with a genuine opposition when we're parted the faith. In the time that Juan he wrote the apocalypse. The things were different. The Christianians

were more for about the Christ. The story says that some were arrojado to the lions

in the coliseo. The tornear to others. One of were covered with Bréas and were encendied

as an torches humanas to lumbrate the terrace of the emperator? A

other more they were they were they were on the cranio and they derramed

plom fundido that was to And that people are disposed to suffer and to die from

because they were convinced that Jesus was it. Another question, Jesus, is it worth the pain for us? And what is your

testimony? What is my testimony? Some of us we think we don't have a good testimonial because we didn't know

because we're not drugadict or prostituta or not we were in pandas before that Christ us

recatara. So, a lot of we're we're seeing we're We feel very many more because we don't have

tattooage when we arremangam our capis. You know, there's people that like to show a tattooage like saying,

I've got a little bit, I'm asking me. When I was a child, I said, because they were in my church, I was,

I was, I was a pistolerer, and I was there, and was there, I'm with my puro of marijuana disparating when

the Lord me called, and just he was massigando, someone, they were to pistoler to Christian,

of, of a, of a, pastor. So, we're we're that, and we say, I want to go to the

world a pair of months to make a testimony. I'll go a pair of months and me make a good testimony and I'll go, because no we didn't have a testimony one. But there's a truth. All the stories, of that we've recatized of the infirm, and this

not includes all, all those are dramatic all testimony. Of a testimony of a life transformed, is emocionate. All the story about that we've been rescated of the reigning and translated to

the reign of his his son his wife important. That's the testimony. And all

history is a connect with someone that's listening. When God

did the courtin for Juan, the apostle saw the two arms being used by

the people of God and he attestued over the intense conflict

between Satanas and the God in Apocaly 12 said,

for the So, Alagrens, oh, Celeste, O'Yelves! And alagrens those who live in the

skylors. But the terror will be in the earth and the mar. Because the devil has

descended to you with great fury, because he has that he little time.

More clarito, etchale the the time to get the word

is a above. Even those we are transmitting live a through the internet

tomorrow I'll talk not very but the day of the morning someone will decide because something you

do you're they're in the channel YouTube no Facebook no is my the reds not are

my the reds I'm remit there there's a there's no time so

we've been more more resources in the actuality that never before before we're

internet reds, telephone cell phones cellars, voyages airs international

to get the message to get the other part of the world or the bestine

to the house. So we can't be able and we know, and we

ask us who will predicate to the addicts, who will predicate to the

mar, to the pandillas, to our family, to the people, the people

that had two hours per a week, and I was 166 hours outside of the church, needs to ask, a auto-evaluation,

need to ask, if I'm a Christian? Yes? Well, if I'm what, is it a hogando the life of Christo in me? You know,

that's all this days? Even school. Well, some Christians need to go to the closet also.

I don't talk in terms of election sexual. We need to the ensier. Nobody

is more that's the power of the grace of God. If convivis with many incredulose, it's there where God you want. No, we can't get to the people to Jesus. If no we don't know them, if we don't we know the life with them, as well as we

do us. No, we don't need to be them in the peccasters, because at times me scribes in the pastors, you're saying that the people be able to the church, no, those amamom, to passers of their own. Atas not we're the sal, we're not the, we're the

little of the levado to all the What is the Miser? Only the santurroney, the who are the more than the

are the more santa was the were the people who's not the people, the people

were the people were so they did it what you mean, what I'm what you

mean, so I'm like you can mean something because but one

of them is being a very a good people not there

still there's and why you say you What does the light

with the tiniabla? How do you the light to be the I'm going to tell you? We need to more than a

version aguad and discaffeinated of the disciplin'n we need to the a famous

predicator said I want to put a a station of bombers to rescue to a

metro of the infirno the most the the end it can do it

that the station of bombero is aceptic lex of the incendios. Look, there's

a group that was a simism pescadores. And there many peces in the

waters to the around the in reality was around and lago and lago and lago

and and it was that every time a month a year

year, a year, a year, those who were to see names were in

reunions, about their call to the passca, of the abundance of the species,

of how to go to and they were and they was quiteosamety what was and

they were they were an occupation they were that the peska that was always

the task to the tasker and these those most the same

the fishers constructions constructions grand edifices that were the base of operations

for the peska local. The ruego of them were that all were

to be and that the peskator could peskard. So, also,

to reunites regularly to organize a commission to send to send us to

other places. The commission was formed for those who had a

great vision and a grand value to talk about the pesca, to define the pesca, to promote the idea of pescar in arrojos and lagoes and lands many fishes of many colors. Also, the commission contracted personal, designed comites,

sostoo reunions to emitters on the pesca, to put up court with respect to what would be the new arrojos that should be explored. Grand, complexes and costosos centers of of entrenment

were built with the proposition original and primordial to teach to the mow to peskard. With the past of the years there were courses

on the necessity of the peska, the naturalness of the peska, about how to recognize a peska different,

the reactions psychological of the peska, the various antecedents of the Pesca and about how to get and to get

the Pes. After there Congress called emporeration of the peskators. Of! Those who were

they were doctorates in Pesca, no? Also, the the people were

a grand imprenta to publish his guides of the Pekka. They were

their own television of Pesc the channel Pescado. where they'd marathons to recadal

money, to pay-car. There were emissors that were occupied day and night to produce materials only in the methods of pesca, and there were

cancions that were about to make sure. They'd be realions to talk about the peska. An expert

of the association of orators, also, also, the work for to have been there were on the

peskka. And, to be sure of the activity, it was not they were they don't someplicated for pescar

and they were in the middle of coasted, no? The commissions no pescabes. They're those who planificing the pesca. The master of pesca, not pescabes.

Explicabed the pesca. They were they'd like nobody. But no they'd. The orators

experts, no peskabes. Predicable about the peska. In fact, there was a day

a discourse very emotive about the necessity of the peska and a young came out of the reunion

and he went to get to get to he said he said he was he was

he was unrado and was programmed to visit to all the great

reunions possible to to tell to how he did what he

did he did he did he did he did he to have time to

to get to get to many to talk about that

experience to other the fishers. And, and, in the Concili General of the Pescadores as a person of much experience. There were people that

had a sacrifice, soportable difficulties that there in the port. The pookites that pescabed were mal-pagued. Vivian, the water, had the olor to pescao-mured,

received the burglars of those that were raised from the clubs of pescadores that were usfaned to be

fissed but never they were they're they're and they're they're not they're not

because they've had been to be they're they're they're they're

they're they're they're they're and I sayed I'll say me and you

say but a story says that someone said that someone presented

that they're that they're not pescable for much that they're that they're someone said in a

reunion could be that a person is a person who is a person if a

year after a year never ever ever ever a man can

say a person that has 166 hours a time

and and and they are those they were

to some people those comis some commissions and

his center of training, his or notherners, he kept lastimed with this question, so fendier. Matthew 21-42, Jesus said, I'll say,

that the reigning of the skyl is there's cut out of a nation that produce fruits. I want to we understand

this. Jesus was the person of every person that's he was in the

way. Matthew says that he sano to all the people, to all those that

were were not even He never He said He said He said He said He said

To be They're not They're Not even Cap'est there's people that he

didn't a good health I'm I'm I'm I'm tempted Tentado

in to say to you after what you did you without

congregate first go If Jesus he not have to

the He's had to the abort or the why would you have to restore your health

with what you you're going to you're but Jesus not only mirable his past but he'd

his future he knew that some would use his flamante health to lastimed to others

Jesus sano language that some day he would say he'd

so know eyes that were attracted for the lucuria sano manos

men that might might be Not you're not, nor they're gladi, but it's no,

but it's no one of those who they're in the time. They're asking the death of

Jesus in a time that he had to pass up the future and the past. Something that still does

today. God, not you don't you ask you to use the money if you're

to get in the money. No, you seeer the oxygen when you when you're mal-us

of your life. No to that to thank you. Recurray this every time that

someone says, and why have to go out of pesk? Because we have to help to the other

time? Serve it's to give to come to the Catholic to the Muslims, if not

they're that the Lord knows the value of the people. The disciples

not know they're not seen the people that they want to come to they're

to Jesus you just, you all you you're you're San Alamast, you're predicated two hours in the week, two hours the

domino. These are capable of to pay them to eat, they're like vampire, these people. Dall, go, let's go, let's go,

let's go. And so we're going in a reunion private, in the VIP, in the VIP? In the VIP? In the VIP? Me, I'd have you

got to be the car to the disciples. Those people were the people were the people had been behind the multitudes, had reclutated

an exharsito of 25,000 people. So they were with the pechito of paloma, the Argentino, you know, Jesus, you know, Jesus, you've got to be a lot more than. Saccharacter on the chumma on. And we're going to take a coffee-cuit for there.

The two, you know, man. Between us. Jesus, he was made to carerers. And this, in the place to do you. And so on the Lorde, Dela, you know, it was like an insult. But this is the clave. You know, because Jesus said,

delen you to eat? Because Matthew 14, 14, He said, and he took compassion of them. Not a lastime superficial, yeah, Jesus had terminated his two hours seminaled of cult. Now,

he was in the zone 166. Termin it. Terminue, sermon del Monte, terminated what he predicated, now was in the zone 166. And she was so impressioned by the necessity of the people that's

that's the years. How do you ask that not us pass something. You know what in a church when we're going to

see the part of the energy that's the energy that should be used it's it's

that's when it's implosive and it is a chimerio the church. The

that's serving not has time to put videotos in the red,

about this, about the other, the other, facet, apostat, no, it's

not there. It's that that is that the other to the red

a rock a red a rock a few the person to be the hand of the

hand to the hand of the people, in the other to be

the we're we're we're we're we're we're to

we're to do you do you do you do you do the

result? Iglesias discaffe casepis facies spirit sinica psychos

avaros we're looking berrugas in the other at the time that ignore the ones that they're the back of the naris. Deados crispated, iglesias divided, testimony without

power, coronas rotos, many photos in Instagram, but guerras legalists. And, and, people without

food, without, or notcunded, without even to get, peces without pesk, hamrient or

without eat. But when we're part of the zone 166, serve us. And nothing better than the

the pain of the pain the nothing. Nothing is more

perspective than visit in a hospital. Nothing unne better

to the soldiers than a mission common. What class of

we're doing? Libremes to our church to all that

that's a great that they characterizes for the grace and the truth. Volvamos to obeyed when the Lord said,

Valy! In the other than to suppose that he said, we've been. We'll come to go back.

And as a time, I don't I'm about that we've before the pandemic, but the we've been

much before that we're in a simple place of a cult of two hours a week.

For favor, be part of the zone radioactiva 166. do you do something with your

life and I'll do something and maybe we'll be a world different we're going to we're going to let's ask them to the other side if you're first and you've received this

message and you said I knew that this is the evangelio I knew that I'm more than than I I'm going to I want to for that God

to change for that God transform your you know you know to say Lord pardon my pecas my

mind my my heart my my soul my my alma to those that you know to the Lord,

I'm going to hear you know, something to hear you I'm going to the presence of God.

I feel that this areaactive is that it's tending more there's where we

know to our church river to this church that this this

pandemic that we we're more that we're more that we're that we're

we're we're we're a lot of those balsas in those barcasasas

that cruises that cross the rivers that cruises the mountain that's met in the cutas and that gets with food,

alimenting to the natives, getting where nobody wants to get, because we're that river, that's more profound a measure that that's alexe

from the altar, that's alex of the Caled Broadway, it's more profound, and where they're in those water, salutiferous,

the fruit never cessed. Always the trees are in station. Never ceas the fruit, because where where this river is this

is a more profound. And this is a vision local. It's the vision of the church of the world.

The Lord me says that this is the church that I have designed. This is the prototype. These are the

rudiment of the word. Not a church, there is a discaffeinated not a version that

it's a less and you get a more. This is the version that God want a

a church with a a church that transform lives where the the people

that's 166 hours a year of the 168 complete if

we can congregars or train us not even a time. The

Lord me says that the good the times come

I know the days come I declare that

for our congregation for this squadron in combat

against the front for those people are those

are who are not have because we've been to pass a 2020 so spantosos in terms of family, in terms of the Lord says, this is the time where the chrysol is is acting,

where the trigo is separated of the sysania, where God levanta, a church, a good ladya, that God's a good, with eyes new. I know. Hallelujah! How do you love the Lord!

How not you will matter if in his hands you have cut me? Thank you, Lord, for this time. Thank you, for this people marvellousous that me hear from the other side, to the other side, that the Lord

that blesses, that make resplandeser his rostro over you, that is always firm, like a talon of oso, here we're going the same

that we're saying that we're using that we're doing bendition where we're going to. God, You'll leave with the placas final for that you communicate with us

and if God does another thing, here we're going to seven days, for sure, and we'll reunieres in the arena when we can't say all right. God bless.

Until the next. I've been given. You're not saying, no temas. I'm here. The father me bivow for you. And me curates

of the arididates, me sanast in me, Jesus. All my cargars Lachia In the cross Algo that's

I can't I can't I'm Ode Ode's voice saying, OOO Oh,

Oh, you're welcome You're another Oh, oh Oh, Oh, Oh,

Unvenido and Abolid your voice Dissu Me, my, And me curates in the

Eridates, me Jesus, all my cargast all my cargast last you all right I'm saying