Hosted by TruLight Ministries – The Place of Truth
The classic verse promoting apologetics (the defense of the Christian faith) is 1 Peter 3:15, which says that believers are to make a defense “for the hope that you have.” The only way to do this effectively is to study the reasons why we believe what we believe. This will prepare us to “demolish arguments and every pretension that sets itself up against the knowledge of God, and take captive every thought to make it obedient to Christ,” as Paul said we should (2 Corinthians 10:5). Paul practiced what he preached; in fact, defending the faith was his regular activity (Philippians 1:7). He refers to apologetics as an aspect of his mission in the same passage (v.16). He also made apologetics a requirement for church leadership in Titus 1:9. Jude, an apostle of Jesus, wrote that “although I was very eager to write to you about the salvation we share, I felt I had to write and urge you to contend for the faith that was once for all entrusted to the saints” (v.3).
Where did the apostles get these ideas? From the Master Himself. Jesus was His own apologetic, as He often stated that we should believe in Him because of the evidence He provided (John 2:23; 10:25; 10:38; 14:29). In fact, the whole Bible is full of divine miracles that confirm what God wants us to believe (Exodus 4:1-8; 1 Kings 18:36-39; Acts 2:22-43; Hebrews 2:3-4; 2 Corinthians 12:12). People rightly refuse to believe something without evidence. Since God created humans as rational beings, we should not be surprised when He expects us to live rationally. As Norman Geisler says, “This does not mean there is no room for faith. But God wants us to take a step of faith in the light of evidence, rather than to leap in the dark.”
Those who oppose these clear biblical teachings and examples may say, “The Word of God does not need to be defended!” But which of the world’s writings are the Word of God? As soon as someone answers that, he is doing apologetics. Some claim that human reason cannot tell us anything about God—but that statement itself is a “reasonable” statement about God. If it’s not, then there is no reason to believe it. A favorite saying is, “If someone can talk you into Christianity, then someone else can talk you out.” Why is this a problem? Did not Paul himself give a criterion (the resurrection) by which Christianity should be accepted or rejected in 1 Corinthians 15? It is only misplaced piety that answers in the negative.
None of this is to say that apologetics alone, apart from the influence of the Holy Spirit, can bring someone to saving faith. This creates a false dilemma in the minds of many. But it does not have to be “Spirit versus Logic.” Why not both? The Holy Spirit must move someone to a position of belief, but how He accomplishes this is up to Him. With some people God uses trials; in others it is an emotional experience; in others it is through reason. God can use whatever means He wants. We, however, are commanded to use apologetics in as many or more places as we are told to preach the gospel.
Die klassieke vers wat apologetiek (die verdediging van die Christelike geloof) bevorder, is 1 Petrus 3:15, wat sê dat gelowiges ‘n verdediging moet maak “vir die hoop wat julle het.” Die enigste manier om dit effektief te doen, is om die redes te bestudeer waarom ons glo wat ons glo. Dit sal ons voorberei om “diskussies en elke aanstellerigheid wat teen die kennis van God opgestel word, af te breek en elke gedagte gevange te neem om dit aan Christus gehoorsaam te maak,” soos Paulus gesê het ons moet (2 Korintiërs 10:5). Paulus het toegepas wat hy verkondig het; trouens, die verdediging van die geloof was sy gereelde aktiwiteit (Filippense 1:7). Hy verwys na apologetiek as ‘n aspek van sy sending in dieselfde gedeelte (v.16). Hy het apologetiek ook ‘n vereiste vir kerkleierskap in Titus 1:9 gemaak. Judas, ‘n apostel van Jesus, het geskryf dat “alhoewel ek baie gretig was om aan julle te skryf oor die verlossing wat ons deel, het ek gevoel dat ek moes skryf en julle aanspoor om te stry vir die geloof wat eenmaal en vir altyd aan die heiliges toevertrou is” (v.3).
Waar het die apostels hierdie idees gekry? Van die Meester self. Jesus was Sy eie apologeet, aangesien Hy dikwels gesê het dat ons in Hom moet glo as gevolg van die bewyse wat Hy verskaf het (Johannes 2:23; 10:25; 10:38; 14:29). Trouens, die hele Bybel is vol goddelike wonderwerke wat bevestig wat God wil hê ons moet glo (Eksodus 4:1-8; 1 Konings 18:36-39; Handelinge 2:22-43; Hebreërs 2:3-4; 2 Korintiërs 12:12). Mense weier tereg om iets sonder bewyse te glo. Aangesien God mense as rasionele wesens geskep het, moet ons nie verbaas wees as Hy verwag dat ons rasioneel moet leef nie. Soos Norman Geisler sê: “Dit beteken nie dat daar geen plek vir geloof is nie. Maar God wil hê dat ons ‘n stap van geloof in die lig van bewyse moet neem, eerder as om in die donker te spring.”
Diegene wat hierdie duidelike Bybelse leringe en voorbeelde teenstaan, mag sê: “Die Woord van God hoef nie verdedig te word nie!” Maar watter van die wêreld se geskrifte is die Woord van God? Sodra iemand dit antwoord, doen hy apologetiek. Sommige beweer dat menslike rede ons niks van God kan vertel nie – maar daardie stelling self is ‘n “redelike” stelling oor God. Indien nie, is daar geen rede om dit te glo nie. ‘n Gunsteling-gesegde is: “As iemand jou tot die Christendom kan oorreed, kan iemand anders jou uitpraat.” Waarom is dit ‘n probleem? Het Paulus nie self ‘n kriterium (die opstanding) gegee waarvolgens die Christendom in 1 Korintiërs 15 aanvaar of verwerp moet word nie? Dit is slegs misplaaste vroomheid wat negatief antwoord.
Nie een hiervan wil sê dat apologetiek alleen, afgesien van die invloed van die Heilige Gees, iemand tot reddende geloof kan bring nie. Dit skep ‘n valse dilemma in die gedagtes van baie. Maar dit hoef nie “Gees teenoor Logika” te wees nie. Waarom nie albei nie? Die Heilige Gees moet iemand na ‘n posisie van geloof beweeg, maar hoe Hy dit bereik, is aan Hom. Met sommige mense gebruik God beproewinge; in ander is dit ‘n emosionele ervaring; in ander is dit deur rede. God kan enige middel gebruik wat Hy wil. Ons word egter beveel om apologetiek te gebruik op soveel of meer plekke as wat ons beveel word om die evangelie te verkondig.
Bible Verse and Prayer for Today
Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the LORD are right, and the just shall walk in them: but the transgressors shall fall therein.
Hosea 14:9
Prayer
Lord , Thank you that the Just will understand Your Word , but the Transgressors will not . Your word the Bible will always remain to be the Real and Only Truth , We thank you in the name of Jesus . Amen and Amen
Bybel Vers en Gebed vir Vandag
Wie is wys, dat hy hierdie dinge sal verstaan? Verstandig, dat hy dit sal ken? Want die weë van die HERE is reg, en die regverdiges sal daarin wandel, maar die oortreders sal daarin struikel.
Hosea 14:9
Gebed
Here, dankie dat die regverdiges u Woord sal verstaan, maar die oortreders nie. U woord, die Bybel, sal altyd die Ware en Enigste Waarheid bly. Ons dank U in die Naam van Jesus. Amen en Amen.
Bible Teaching of the Day
While certain aspects of dispensational theology have been present throughout church history, the system of dispensational theology was not formalized until John Nelson Darby began teaching it in the mid-1800s. Dispensational theology first became popular in the days of Cyrus Scofield with the publication of the Scofield Reference Bible in the early 1900s.
The better part of wisdom says that, if someone is the first person in 2,000 years of church history to think of something, it should be seriously questioned. After all, if it is a true and important doctrine, surely God would have revealed it to someone much earlier in church history. What are the implications of this principle for dispensational theology? Should dispensational theology be rejected because it is new?
There are two key points to consider. First, while a new doctrine should be viewed skeptically, newness alone is not a sufficient reason for rejection. Every system of theology was new when it was first understood and organized. The only true test of a doctrine is whether or not it is biblical. Is it taught in the Bible (2 Timothy 3:16–17)? Does it contradict any clear teaching of Scripture (Psalm 119:160; John 17:17)? Agreement with the Word of God is the only foolproof standard by which to evaluate a doctrine. Dispensational theology should stand or fall by comparing it with Scripture. Its newness should not be the determining factor in its evaluation.
Second, while dispensational theology as an organized system is new, the concepts that comprise dispensational theology are not. The teaching of a literal millennial kingdom can be found as early as “The Shepherd of Hermas,” written in the middle of the second century AD. Belief in there being a distinction between Israel and the church in God’s program for the ages did not become prominent until Israel became a nation again in 1948. After all, how can there be a distinction between Israel and the church if there is no such thing as Israel? But, even with that in mind, there were believers who rejected the idea that the church replaced Israel prior to Israel’s becoming a nation again.
The only significant aspect of dispensational theology that has little to no support in church history is the concept of the pretribulational rapture. While some see hints of a belief in a pretibulational rapture in “The Shepherd of Hermas,” there definitely was no one explicitly advocating the concept until the 1800s. This fact should cause all Bible interpreters, whether dispensational or non-dispensational, to examine the issue closely. But, again, the relative newness of a particular teaching is not the core issue. The question always has to be, is it biblical?
If dispensational theology is true, why did God wait so long before revealing it? Perhaps God wanted other more important doctrines to be developed first. Perhaps God chose to reveal dispensational theology in recent centuries due to the fact that the end times are approaching. The “why” cannot be explicitly answered, biblically. The key point is this—dispensational theology as a whole, and each of its core doctrines, should be evaluated using Scripture. It should be accepted or rejected based on whether or not it is in agreement with the Word of God.
Bybel Lering vir die Dag
Alhoewel sekere aspekte van dispensasionele teologie deur die kerkgeskiedenis heen teenwoordig was, is die stelsel van dispensasionele teologie eers geformaliseer toe John Nelson Darby dit in die middel-1800’s begin onderrig het. Dispensasionele teologie het eers gewild geword in die dae van Cyrus Scofield met die publikasie van die Scofield Reference Bible in die vroeë 1900’s.
Die grootste deel van wysheid sê dat, as iemand die eerste persoon in 2 000 jaar van kerkgeskiedenis is wat aan iets dink, dit ernstig bevraagteken moet word. As dit immers ‘n ware en belangrike leerstelling is, sou God dit sekerlik baie vroeër in die kerkgeskiedenis aan iemand geopenbaar het. Wat is die implikasies van hierdie beginsel vir dispensasionele teologie? Moet dispensasionele teologie verwerp word omdat dit nuut is?
Daar is twee sleutelpunte om te oorweeg. Eerstens, terwyl ‘n nuwe leerstelling skepties beskou moet word, is nuwigheid alleen nie ‘n voldoende rede vir verwerping nie. Elke stelsel van teologie was nuut toe dit die eerste keer verstaan en georganiseer is. Die enigste ware toets van ‘n leerstelling is of dit Bybels is of nie. Word dit in die Bybel geleer (2 Timoteus 3:16–17)? Weerspreek dit enige duidelike leerstelling van die Skrif (Psalm 119:160; Johannes 17:17)? Ooreenstemming met die Woord van God is die enigste onfeilbare standaard waarvolgens ‘n leerstelling geëvalueer kan word. Dispensasionele teologie moet staan of val deur dit met die Skrif te vergelyk. Die nuutheid daarvan moet nie die bepalende faktor in die evaluering daarvan wees nie.
Tweedens, terwyl dispensasionele teologie as ‘n georganiseerde stelsel nuut is, is die konsepte wat dispensasionele teologie uitmaak nie. Die leerstelling van ‘n letterlike duisendjarige koninkryk kan so vroeg as “Die Herder van Hermas” gevind word, geskryf in die middel van die tweede eeu n.C. Geloof in ‘n onderskeid tussen Israel en die kerk in God se program vir die eeue het nie prominent geword totdat Israel weer in 1948 ‘n nasie geword het nie. Hoe kan daar immers ‘n onderskeid tussen Israel en die kerk wees as daar nie so iets soos Israel is nie? Maar, selfs met dit in gedagte, was daar gelowiges wat die idee verwerp het dat die kerk Israel vervang het voordat Israel weer ‘n nasie geword het.
Die enigste beduidende aspek van dispensasionele teologie wat min tot geen ondersteuning in die kerkgeskiedenis het nie, is die konsep van die voorverdrukkinglike wegraping. Terwyl sommige wenke van ‘n geloof in ‘n voorverdrukkinglike wegraping in “Die Herder van Hermas” sien, was daar beslis niemand wat die konsep eksplisiet voorgestaan het tot die 1800’s nie. Hierdie feit behoort alle Bybelinterpreteerders, of dit nou dispensasioneel of nie-dispensasioneel is, te laat ondersoek. Maar weereens, die relatiewe nuutheid van ‘n spesifieke lering is nie die kernkwessie nie. Die vraag moet altyd wees, is dit Bybels?
As dispensasionele teologie waar is, waarom het God so lank gewag voordat Hy dit geopenbaar het? Miskien wou God hê dat ander belangriker leerstellings eers ontwikkel moes word. Miskien het God gekies om dispensasionele teologie in onlangse eeue te openbaar as gevolg van die feit dat die eindtye nader kom. Die “hoekom” kan nie eksplisiet Bybels beantwoord word nie. Die kernpunt is die volgende – dispensasionele teologie as geheel, en elk van sy kernleerstellings, moet aan die hand van die Skrif geëvalueer word. Dit moet aanvaar of verwerp word op grond van of dit in ooreenstemming is met die Woord van God of nie.
Today’s Devotional
Scribes in ancient Israel were learned men whose business was to study the Law, transcribe it, and write commentaries on it. They were also hired on occasions when the need for a written document arose or when an interpretation of a legal point was needed. Ezra, “a teacher well versed in the Law of Moses,” was a scribe (Ezra 7:6).
The scribes took their job of preserving Scripture very seriously; they would copy and recopy the Bible meticulously, even counting letters and spaces to ensure each copy was correct. We can thank the Jewish scribes for preserving the Old Testament portion of our Bibles.
Jews became increasingly known as “the people of the Book” because of their faithful study of Scripture, particularly the Law and how it should be followed. In the New Testament era, scribes were often associated with the sect of the Pharisees, although not all Pharisees were scribes (see Matthew 5:20; 12:38). They were teachers of the people (Mark 1:22) and interpreters of the Law. They were widely respected by the community because of their knowledge, dedication, and outward appearance of Law-keeping.
The scribes went beyond interpretation of Scripture, however, and added many man-made traditions to what God had said. They became professionals at spelling out the letter of the Law while ignoring the spirit behind it. Things became so bad that the regulations and traditions the scribes added to the Law were considered more important than the Law itself. This led to many confrontations between Jesus and the Pharisees and scribes. At the beginning of the Sermon on the Mount, Jesus shocked His audience by declaring that the righteousness of the scribes was not enough to get anyone to heaven (Matthew 5:20). A large portion of Jesus’ sermon then dealt with what the people had been taught (by the scribes) and what God actually wanted (Matthew 5:21–48). Toward the end of Jesus’ ministry, He thoroughly condemned the scribes for their hypocrisy (Matthew 23). They knew the Law, and they taught it to others, but they did not obey it.
The scribes’ original aim was in earnest—to know and preserve the Law and encourage others to keep it. But things turned horribly wrong when man-made traditions overshadowed God’s Word and a pretense of holiness replaced a life of true godliness. The scribes, whose stated goal was to preserve the Word, actually nullified it by the traditions they handed down (Mark 7:13).
How did things get so far off course? Probably because the Jews, after surviving centuries of persecution and enslavement, clung in pride to the keeping of the Law and how it marked them as God’s chosen people. The Jews of Jesus’ day certainly had an attitude of superiority (John 7:49), which Jesus opposed (Matthew 9:12). The bigger problem was that the scribes were hypocrites at heart. They were more interested in appearing good to men than they were in pleasing God. Eventually, it was these same scribes who played a part in having Jesus arrested and crucified (Matthew 26:57; Mark 15:1; Luke 22:1–2). The lesson every Christian can learn from the hypocrisy of the scribes is that God wants more than outward acts of righteousness. He wants an inward change of heart that is constantly yielding in love and obedience to Christ.
Vandag se Bemoediging
Skrifgeleerdes in antieke Israel was geleerde manne wie se taak dit was om die Wet te bestudeer, dit te transkribeer en kommentare daaroor te skryf. Hulle is ook gehuur by geleenthede wanneer die behoefte aan ‘n geskrewe dokument ontstaan het of wanneer ‘n interpretasie van ‘n regspunt nodig was. Esra, “‘n onderwyser wat goed vertroud was met die Wet van Moses,” was ‘n skrywer (Esra 7:6).
Die skrywers het hul werk om die Skrif te bewaar baie ernstig opgeneem; hulle sou die Bybel noukeurig oor- en oorskryf, selfs letters en spasies tel om te verseker dat elke kopie korrek was. Ons kan die Joodse skrywers bedank vir die bewaring van die Ou Testamentiese gedeelte van ons Bybels.
Jode het toenemend bekend geword as “die mense van die Boek” as gevolg van hul getroue studie van die Skrif, veral die Wet en hoe dit gevolg moet word. In die Nuwe Testamentiese era is skrywers dikwels geassosieer met die sekte van die Fariseërs, hoewel nie alle Fariseërs skrywers was nie (sien Matteus 5:20; 12:38). Hulle was onderwysers van die volk (Markus 1:22) en interpreteerders van die Wet. Hulle is wyd gerespekteer deur die gemeenskap vanweë hul kennis, toewyding en uiterlike voorkoms van Wetsonderhouding.
Die skrifgeleerdes het egter verder gegaan as die interpretasie van die Skrif en baie mensgemaakte tradisies bygevoeg tot wat God gesê het. Hulle het professionele persone geword in die spelling van die letter van die Wet terwyl hulle die gees daaragter geïgnoreer het. Dinge het so sleg geword dat die regulasies en tradisies wat die skrifgeleerdes by die Wet gevoeg het, belangriker as die Wet self beskou is. Dit het gelei tot baie konfrontasies tussen Jesus en die Fariseërs en skrifgeleerdes. Aan die begin van die Bergpredikasie het Jesus sy gehoor geskok deur te verklaar dat die geregtigheid van die skrifgeleerdes nie genoeg was om enigiemand hemel toe te kry nie (Matteus 5:20). ‘n Groot gedeelte van Jesus se preek het toe gehandel oor wat die mense geleer is (deur die skrifgeleerdes) en wat God eintlik wou hê (Matteus 5:21–48). Teen die einde van Jesus se bediening het Hy die skrifgeleerdes deeglik veroordeel vir hul skynheiligheid (Matteus 23). Hulle het die Wet geken, en hulle het dit aan ander geleer, maar hulle het dit nie gehoorsaam nie.
Die skrifgeleerdes se oorspronklike doel was ernstig – om die Wet te ken en te bewaar en ander aan te moedig om dit te onderhou. Maar dinge het vreeslik verkeerd gedraai toe mensgemaakte tradisies God se Woord oorskadu het en ‘n voorwendsel van heiligheid ‘n lewe van ware godsvrug vervang het. Die skrifgeleerdes, wie se verklaarde doel was om die Woord te bewaar, het dit eintlik nietig verklaar deur die tradisies wat hulle oorgelewer het (Markus 7:13).
Hoe het dinge so ver van koers af gekom? Waarskynlik omdat die Jode, nadat hulle eeue van vervolging en slawerny oorleef het, in trots vasgeklou het aan die onderhouding van die Wet en hoe dit hulle as God se uitverkore volk gemerk het. Die Jode van Jesus se tyd het beslis ‘n houding van meerderwaardigheid gehad (Johannes 7:49), wat Jesus teengestaan het (Matteus 9:12). Die groter probleem was dat die skrifgeleerdes in hul hart skynheiliges was. Hulle was meer daarin geïnteresseerd om goed vir mense voor te kom as om God te behaag. Uiteindelik was dit hierdie selfde skrifgeleerdes wat ‘n rol gespeel het in die arrestasie en kruisiging van Jesus (Matteus 26:57; Markus 15:1; Lukas 22:1–2). Die les wat elke Christen uit die skynheiligheid van die skrifgeleerdes kan leer, is dat God meer wil hê as uiterlike dade van geregtigheid. Hy wil ‘n innerlike verandering van hart hê wat voortdurend toegee in liefde en gehoorsaamheid aan Christus.
The Collectors of Manna – Women of the Word // Gaarders van Manna – Vroue van die woord
Dilize Light has Managed a TruLight Ladies Group on Telegram for the Past 6 Years and from Today . she will be Sharing her Manna with the Ladies in The TruLight Daily Manna Platform . Dilize is the only Daughter of Pastor Dirk and has been part of the Ministry since the age of 11 . Dilize is also the Radio Host for the Popular TruLight Top 10 that airs on TruLight Radio XM saturdays at 17h00′
Dilize Light bestuur die afgelope 6 jaar ‘n TruLight Damesgroep op Telegram en van vandag af sal sy haar Manna met die Dames deel op die TruLight Daaglikse Manna-platform. Dilize is die enigste dogter van Pastoor Dirk en is deel van die bediening sedert die ouderdom van 11. Dilize is ook die radio-aanbieder vir die gewilde TruLight Top 10 wat Saterdae om 17:00 op TruLight Radio XM uitgesaai word.
Plek Van Water:
Oos Afrika is een van die droogste gebiede in die hele wêreld en dis waarom die naam “Nairobi” so gepas is vir ń stad in daardie wêrelddeel. Die naam kom van ń Masai woord wat “koue water” beteken en dit beteken letterlik plek waar daar water is.
Dwarsdeur die geskiedenis was die teenwoordigheid van water lewegewend en strategies.
Of ń mens in ń droë area lewe, of in ń reënwoud, water is ń absolute noodsaaklikheid. In ń droë en dor area is dit noodsaaklik om te weet waar water gevind kan word. Dit kan die verskil tussen lewe en dood beteken.
Ons geestelike lewe het ook sekere overhandelbare elemente. Dis waarom Jesus, toe hy die vrou by die put ontmoet het, aan haar gesê het dat Hy haar die lewende water kon gee. Hy het aan haar gesê: “Elkeen wat van hierdie water drink, sal weer dors kry; maar wie van die water gedrink het wat Ek hom sal gee, sal in alle ewigheid nooit dors kry nie. Nee, die water wat ek vir hom sal gee, sal in hom ń fontein wees met water wat opborrel en vir hom die ewige lewe gee ( Joh 4:14 ).
Soos die wildsbok in Psalm 42:2,3, smag na waterstrome so dors ek na U “soos in ń dor en droë land ( Ps 63:2 ). Ons het die onderskraging en steun nodig wat Jesus alleen kan bied. Hy is die bron van die lewende water wat ons harte verfris !
Jesus is die fontein van die lewende water !
Place Of Water:
East Africa is one of the driest regions in the world and that is why the name “Nairobi” is so fitting for a city in that part of the world. The name comes from a Maasai word meaning “cold water” and it literally means a place where there is water.
Throughout history, the presence of water has been life-giving and strategic.
Whether one lives in a dry area or in a rainforest, water is an absolute necessity. In a dry and arid area, knowing where to find water is essential. It can mean the difference between life and death.
Our spiritual life also has certain non-negotiable elements. That is why Jesus, when he met the woman at the well, told her that He could give her living water. He said to her, “Everyone who drinks of this water will thirst again; but whoever drinks of the water that I will give him will never thirst. No, the water that I will give him will become in him a spring of water bubbling up to eternal life ( John 4:14 ).
Like the deer in Psalm 42:2,3, longs for streams of water, so I thirst for you “as in a dry and weary land ( Ps 63:2 ). We need the support and encouragement that only Jesus can provide. He is the source of the living water that refreshes our hearts!
Jesus is the source of the living water!
TruLight Ministries Daily Entertainment
TruLight TV – Popcorn and Movie Time – Marriage Retreat
When a group of best friends decide to go on a marriage retreat in the mountains for no deeper reasons to relax and have a little fun, they discover the true states of their marriages and how far apart they have drifted. Once there, Dr. Sullivan (Fahey) and his wife Katrina (Jackson) challenges them to confront their own sins to heal their relationship issues through some rather unconventional methods grounded in Biblical principles.
Today on TruLight Radio XM
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00:15 Words to Live By Testimonies
01.15 Science Scripture and Salvation
02.15 Ground Works
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5:55 It is Today devotional
6:00 Gaither Homecoming Morning Show
7:15 Discover the Word
8.15 Destined for Victory
8:55 Science Scripture and Salvation
9:00 Holy Spirit Hour – Normally Sermons
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11:15 Unshackled
11.45 Words to Live By
12:15 Truth for Life
13:15 Living on the Edge with Chip Ingram
14:15 Focus on the Family
15:00 Kids Hour
16:00 In Touch with Dr. Charles Stanley
16:30 Groundwork
17:15 Live in the Light
18:15 Renewing your Mind
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Gog and Magog Update
Israel Fighting a War , America cannot Afford
Israel is mobilizing tens of thousands of reservists for a Gaza City offensive as violence flares in Samaria, where a shooting left one Israeli injured. Meanwhile, the Pentagon is seeking $3.5 billion to replace weapons used in recent operations supporting Israel.
America Good News – Israel Controls 75% of Gaza Ahead of Major Operation
TruLight Ministry News
TruLight Ministries orders from God since 2012 . Teach Them , Comfort Them and Warn Them!
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TruLight Ministries opdrag vanaf God sedert 2012. Leer hulle, Troos hulle en Waarsku hulle!
PASTOOR DIRK – DIE GROOT VERDRUKKING
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