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Acts 4:12—“Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.”

This truth stands as one of the most authoritative and uncompromising declarations of the gospel. This confession, delivered by Peter before the Jewish authorities, is forged in the crucible of opposition rather than the shelter of ease. Having been arrested for proclaiming Christ, Peter does not soften his message to preserve peace. Instead, filled with the Holy Ghost (Acts 4:8), he proclaims the exclusive sufficiency of Jesus Christ for salvation.

The verse begins with a firm negation: “Neither is there salvation in any other.” Salvation is not distributed among many paths, nor is it achieved through human effort, religious tradition, or moral sincerity. Scripture presents salvation as a divine act, accomplished by God and revealed in one Person alone. Peter then grounds this claim in God’s sovereign provision: “for there is none other name under heaven given among men.” Salvation is not discovered by human wisdom; it is given by God in grace.

The absolute necessity of Christ Himself as the only God-appointed means by which sinners are saved is unmistakably declared: “whereby we must be saved.” This is not one option among many, but the sole divine necessity. Humanity’s condition is such that only Christ, crucified and risen, can reconcile sinners to God. To reject Him is to remain without hope.

These words of Peter call the church to clarity, confidence, and compassion. In a pluralistic age that resists exclusivity, the church must lovingly yet firmly confess that Christ alone saves. A church that abandons the exclusivity of the Gospel does not broaden the way of salvation; it obscures it, leaving sinners comforted in error and unprepared to meet God. To deny or dilute the sole sufficiency of Christ for salvation is not theological generosity but spiritual betrayal, for it robs sinners of the only saving hope God has given in Christ.

Our hope rests not in a system or a sentiment, but in a living Saviour whose name alone brings salvation.

Acts 1:14—“These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren.”

This is a quiet yet powerful portrait of Christ’s most faithful followers in the crucial days between Christ’s ascension and the outpouring of the Spirit at Pentecost. Having received Christ’s promise of power (Acts 1:8), the disciples do not rush into activity; instead, they wait in prayer. The verse describes a church that understands that divine promises are not seized by haste but received through humble dependence.

Luke emphasises that they “continued with one accord in prayer and supplication.” Their unity was not merely organisational but spiritual. It reflected a united, corporate posture of humble dependence upon God. Prayer was not an occasional exercise but a persevering discipline. This teaches us that the church’s first instinct in times of uncertainty should not be strategy, but supplication.

The composition of this praying community of believers is also striking. Alongside the apostles are “the women, and Mary the mother of Jesus, and his brethren.” Christ’s brethren, who once did not believe in Him (John 7:5), are now gathered in faith. Even Mary, highly honoured yet never exalted above others, is found praying among the saints. The ground at the throne of grace is level; all alike must seek God’s mercy and power.

Prayer is the God-ordained means by which the church prepares to receive what God has promised. Hence, believers must cultivate patient, united, and persevering prayer, especially when God’s purposes are unfolding but not yet fulfilled.

It is in that posture of united prayer that God prepares His people for the work ahead. The church that kneels will have the spiritual empowerment to accomplish the divine mandate for global witnessing.

Acts 1:8—“But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.”

Spoken by the risen Christ just before His ascension, these words firstly correct the disciples’ misplaced expectation of an immediate earthly kingdom (Acts 1:6), and secondly redirect them to God’s redemptive agenda. Before they are sent out with the Lord’s redemptive plan, they must first be empowered. As Christ’s disciples stood at the threshold of the New Testament church’s global Gospel mission, He defined both its source of strength and its purpose in the world. 

The promise is clear: “Ye shall receive power.” This power is not political authority, personal charisma, or organisational skill. It is divine enablement given “after that the Holy Ghost is come upon you.” Christian witness does not arise from human resolve but from the sovereign work of the Holy Spirit. The order is crucial; power precedes witness. Without the Spirit, even the most sincere zeal quickly deteriorates into fragile self-reliance. Zeal alone cannot sustain true spiritual effectiveness of Christian witnessing.

The purpose of this empowerment is equally clear: “ye shall be witnesses unto me.” The Spirit does not glorify the believer but magnifies Christ. A witness does not invent a message; he testifies to what he has seen, told, and known. The church is thus called not simply to speak of Christ, but to bear faithful witness to His life, death, resurrection, and sovereign lordship through both proclamation and conduct.

Acts 1:8 reminds us that fruitfulness in ministry and faithfulness in daily Christian living flow from dependence upon the Spirit. When the church waits upon God, she is strengthened; when she is strengthened, she is sent. The mission of Christ advances not by human confidence and material strength, but by Spirit-given power for Christ-centred witness. God’s work is never carried out in human strength alone. True Christian service flows from waiting upon God in humble submission, acknowledging that all spiritual efficacy proceeds from His sovereign grace and not from human initiative.

John 6:37—“All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.”

In this rich and consoling promise, our Lord reveals the tenderness of His gracious welcome to Himself and the certainty of God’s saving purpose. 

The verse begins with divine sovereignty: “All that the Father giveth me shall come to me.” Salvation is not accidental or uncertain. Behind every sinner who comes to Christ stands the Father’s gracious giving. This means that faith itself is not self-produced, but the result of God’s gracious initiative, giving believers deep assurance that their salvation rests on God’s unchanging purpose rather than human effort or resolve. This truth also humbles human pride and assures trembling hearts that faith itself is the fruit of God’s gracious work. Those whom the Father gives to the Son will surely come: no one is lost, overlooked, or forgotten.

Yet Jesus immediately points out that those whom the Father gives will come to Christ with sincerity and eagerness. They are not dragged unwillingly, but are drawn to Christ in a way that awakens true faith, sincere repentance, and a joyful willingness to come to Him.

To such Christ grants a pastoral assurance: “and him that cometh to me I will in no wise cast out.” No sinner who comes to Christ in faith will ever be rejected. The language is emphatic: Christ will never, under any circumstance, drive away the one who comes to Him. Past sins, present weakness, and future fears are no barrier to His mercy.

Christ holds together God’s sovereign grace and the free call of the gospel. It speaks powerfully to the weary conscience of sinners to come to Him. Christ does not receive reluctantly; He welcomes willingly. He embraces the one who comes. His open arms assure every sinner that mercy, not rejection, awaits those who come to Him in faith.

For struggling believers, this promise steadies the soul. Our assurance rests not in the strength of our coming, but in the certainty of His promise. The Saviour who receives us will never cast us out.

John 6:35—“And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.”

Jesus declares, “I am the bread of life.” With these words, He reveals not only who He is, but what every human soul truly needs. Bread was the daily staple of life, which was simple, necessary, and sustaining. By calling Himself the bread of life, Jesus teaches that He is essential, not optional. Apart from Him, the soul remains spiritually empty, no matter how full life may appear.

This statement comes in a context where crowds followed Jesus after being fed with loaves. They desired more miracles, more provision, more satisfaction on their own terms. Yet Jesus gently redirects them from temporary bread to the eternal nourishment of their souls. Physical hunger returns, but spiritual hunger runs deeper. Only Christ can meet it.

Jesus then makes two promises, each tied to a response. “He that cometh to me shall never hunger.” To come to Christ is to turn toward Him in need, repentance, and dependence. He also said, “He that believeth on me shall never thirst.” To believe is to trust Him fully, resting in who He is and what He has come to accomplish for their salvation. To come to Christ and believe in Him is not a one-time action, but a posture of life. There must be continual coming, continually believing.

The promise does not mean that believers will be free from desires, struggles, or longings in this life. Rather, it assures us that our deepest spiritual needs, such as forgiveness, life, peace with God, and lasting hope, are completely fulfilled in Christ. Though other desires may rise and fall, Christ remains the sufficient and unfailing source of true life. Christ does not just relieve hunger; He satisfies the soul. He does not merely quench thirst for a moment; He becomes an abiding fountain within.

We should stop feeding on substitutes in our quest for soul satisfaction. Success, comfort, and approval cannot provide the spiritual satisfaction our souls crave. Only Christ offers life, fullness, and lasting peace. Let us turn to Him daily, in every moment, to receive the spiritual nourishment our hungry souls desperately need. Success, comfort, and approval cannot provide the spiritual satisfaction our souls crave. us come to Him daily, moment by moment to find the spiritual nourishment that our hungry souls desperately need.

“Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver” (2 Cor 9:7). Since the inception of this Church, we thank God for the cheerful giving of His people in buying property for the work of the Lord. Funds were successfully raised for the purchase of the land in Kamoi, Kenya in 1992, to buy our first Church resource centre in 2003, the Ethiopian Building Fund in 2008, the industrial unit at 33 Ubi Crescent for Gethsemane Media Centre (GMC) in 2019 and the gift towards the building of the Church and Bible College in Cherrapunji in 2023. Currently, we are raising funds for the building projects at Cebu, Pangasinan and Vizag. As the Lord enables us, in time to come, we may have other overseas projects and also procure property in Singapore to either expand GMC or to purchase land for a Church building. Historically, our building projects have been classified as restricted funds. These are funds with restrictions placed on the purposes to which these funds may be used. All charities have an obligation to ensure that donations subject to restrictions are applied or utilised within the specified purpose intended by the donors. This is a legal requirement per Charities (Fund-Raising Appeals for Local and Foreign Charitable Purposes) Regulations 2012 (‘the Fund-Raising Regulations’). 

Financial regulations governing restricted funds have increased over the years. These regulations are good for upholding donor intent and fostering trust, maintaining financial transparency and ensuring legal compliance. However, this can give rise to challenges as exemplified in the following scenarios:

1. Currently, we have building projects in Cebu, Pangasinan and Vizag. We pray that all these building projects will be completed smoothly. However, the health of Pastor Reggor in Cebu has highlighted the problem that can arise when the mission Church’s Pastor is stricken. Can we continue with the building project when we have no godly man of God to lead the work? Also, in a hypothetical scenario where a doctrinal issue arises within a mission Church, there is no recourse for the restricted funds for the purchase of land in that mission area to be used in other areas. These funds will either need to be sent, returned to donors or reassigned with the permission of the charity administrator which are all difficult situations to handle.
2. God can enable the work in one mission area to progress faster than another area. For example, if the Holy Spirit enables the work to progress in Vizag much faster than in Cebu, there is no possibility to channel funds from the Cebu building Fund to Vizag to meet urgent financial needs. We will then need to raise funds for Vizag, although there may be a million dollars unutilised in the Cebu Building Fund.
3. God can open new avenues of work to us which will need to be undertaken rapidly. We will then need to raise funds, and there is an increased financial burden on the Church to meet this new work, although there are unutilised funds in multiple restricted building funds.
4. Obstacles in obtaining government and other regulatory licences overseas can bring a building project to a standstill over a prolonged period. The monies placed in the restricted building fund can likewise be “stuck”, in layman’s terms, over a long period as well, which is undesirable, especially when there are urgent financial needs in other building projects.

Administrative challenges and issues also arise in having restricted building funds. They are:

1. Surplus in any restricted fund cannot be easily dealt with. There is a need for timely and efficient utilisation of restricted donations to avoid the practical difficulties of contacting donors when there are surplus funds. Any unutilised restricted donations must be returned to the donor unless the donor has agreed for the funds to be channelled to another purpose within the charity. Locating donors can be difficult when the restricted donations were collected many years prior to the completion of the project, or when there is difficulty in identifying the individual donors. In such situations, the charity needs to communicate with the Commissioner of Charities to see how the surplus can be used. 
2. There is a necessity for a clear understanding and definition of what these restricted funds can be used for. The scope of use of the restricted fund must be clearly defined. If the definition of use is unclear, allegations of misuse of funds can occur. For example, in our restricted building funds, the money can be used not only for the purchase of land, but it can also be used for construction, renovations, professional fees, government fees, taxes and other miscellaneous related land and building matters. The intent and purpose of use of these restricted funds need to be clear in the minds of all donors to prevent misunderstandings, as some may think, for example, it’s only for the purchase of the land or the construction costs of the building.

In light of the above problems, as God enables us to have more building projects, both overseas and local, it behoves us to make sure that our financial controls remain stringent yet flexible to meet the challenges. Designated funds are funds internally earmarked by the organisation’s management committee for specific purposes. This is in contrast to restricted funds, which are dictated by the donor (external). Designated funds are set aside and used only for specific purposes, but unlike restricted funds, they can be redirected or redesignated by the management committee of the organisation within the charitable objectives of the charity. Building projects are usually started under the leadership of the BOE with the affirmation of the congregation, hence the building funds can be classified as designated funds (internal). There is proper accounting of the funds, and yet it gives the flexibility to the BOE to administer the funds where they are most needed.

The current restricted building funds will remain status quo, but beginning 8 Feb 2026, the BOE intends to have a new designated fund known as the “General Building Fund”. In Acts 11:29-30, we read “Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judaea: Which also they did, and sent it to the elders by the hands of Barnabas and Saul.” Church members of the Antioch Church entrusted their gifts to the Elders in Jerusalem to decide on how to distribute them. Like the Antioch Christians, may the congregation affirm its support to the BOE by entrusting their gifts to the designated fund “General Building Fund” to grant the BOE the flexibility to redesignate and redirect as needed. However, if the Holy Spirit guides you to be specific in your giving, please do so and it will be distributed accordingly. May the Lord help the BOE to administer all the funds received from His people wisely for the gospel work which He has entrusted to us, that the name of our Lord Jesus Christ will be exalted and magnified in all corners of the earth. Amen.

Sermon Text: Psalm 125
Speaker: Pastor Prabhudas Koshy
Date: 8th February 2026

Leviticus 26:11–12—“And I will set my tabernacle among you: and my soul shall not abhor you. And I will walk among you, and will be your God, and ye shall be my people.”

These words express one of the most tender promises in all of Scripture. Amid covenant instructions and solemn warnings, the LORD reveals His deepest intention toward His redeemed people: communion.

The promise begins with God’s initiative: “I will set my tabernacle among you.” The ancient tabernacle was the visible sign of God’s holy presence. To dwell among sinful people is no small matter, yet the LORD declares that He Himself will come near. Even more remarkable is the assurance, “My soul shall not abhor you.” This statement conveys acceptance. God pledges not to turn away in disgust, but to remain with His people in covenant mercy.

The promise deepens further: “And I will walk among you.” This echoes Eden, where God walked with Adam before sin shattered fellowship. Here, God promises restored nearness, a relational presence, not distant authority. He is not just enthroned above His people; He walks among them.

The covenant formula reaches its fullness: “I will be your God, and ye shall be my people.” This is the heart of redemption. God binds Himself to His people in love, ownership, and faithfulness.

Theologically, these verses anticipate Christ, who “dwelt” (tabernacled) among us (John 1:14), and the final promise of Revelation, where God dwells with His redeemed forever. A blessed assurance is given to all weary believers that God desires nearness, not distance.

The holy God does not just command His people; He chooses to dwell among them. This is grace beyond measure.

Leviticus 26:1—“Ye shall make you no idols nor graven image, neither rear you up a standing image, neither shall ye set up any image of stone in your land, to bow down unto it: for I am the LORD your God.”

Leviticus 26:1 stands like a solemn threshold, opening into the LORD’s covenant promises and warnings. Before He speaks of blessing or announces judgment, the LORD first addresses the matter of worship. What is at stake is not mere obedience to a command, but wholehearted devotion, even total and undivided allegiance, to the living God.

The command is clear and all-encompassing. Idols crafted by human hands, images meticulously shaped, monuments proudly erected, and stones reverently bowed before are all prohibited. God allows no substitutes. Anything created to represent divine power or to receive divine devotion becomes a competitor to God Himself. Idolatry is not just the worship of false gods; it is the misdirection of the heart away from the true God.

The reason for this command is deeply personal and covenantal: “for I am the LORD your God.” God does not appeal first to fear, but to relationship. He is not one god among many; He is the LORD, the self-existent, covenant-keeping God who redeemed His people and claimed them as His own. To bow before idols is, therefore, not only sin, but it is spiritual betrayal.

These words of the LORD invite us to quiet self-examination before Him. While we may not bow before carved stone, modern idols are just as real: success, security, approval, pleasure, even ministry itself. Anything that takes the place of trust, love, and obedience that belongs to God alone becomes an idol.

The LORD summons us back to undivided worship. The living God cannot be reduced or replaced. He alone is worthy of our reverence, our trust, and our obedience, for He alone is our covenant God, the LORD.

Leviticus 19:2—“Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the LORD your God am holy.”

In this verse, God speaks to “all the congregation of the children of Israel,” emphasising that holiness applies to everyone, not just a select spiritual elite or priestly class.  Holiness is not optional, nor is it reserved for a few; it is the calling of the entire covenant people. This command flows directly from God’s own character. 

Holiness is not the means by which Israel becomes God’s people; it is the response of a people who already have the LORD as their God. Holiness is not something Israel is asked to create or define for itself. It flows from the character of the LORD Himself. God’s purity, faithfulness, and righteousness set the pattern for the lives of those He has redeemed. Holiness, therefore, grows out of relationship before it is expressed in behaviour; it arises from belonging to a holy God.

This verse introduces a chapter that applies the concept of holiness to everyday life, including family relationships, honesty, compassion, justice, and love for one's neighbour. In Leviticus, holiness is not about withdrawing from life but about faithfully obeying God’s Word while engaging in it. God's people are called to reflect His character through ordinary acts of obedience just as much as in their sacred worship.

This command also challenges any attempt to separate faith from daily living. To belong to the LORD is to be shaped by Him in every area of life. Yet the call to holiness is not heavy or crushing, for the God who commands holiness also supplies the grace needed to walk in it. Leviticus 19:2 reminds us that holiness is not a means of earning God’s favour, but a grateful response to the God who has already claimed His people as His own.