Summary

Song of Songs 1:5–8 invites us into the honest beginning of intimacy with Christ—where weakness is no longer hidden, shame loses its power, and love becomes the defining truth. The Bride discovers that she is both dark and lovely: marked by life’s pressures yet deeply desired by the Shepherd. This passage calls us out of performance-driven religion and into a life of rest, presence, and personal communion, where intimacy is nurtured not by striving, but by abiding.

Call to Action

Lay down the cages of shame, busyness, and borrowed spirituality.

Stop tending everyone else’s vineyard while neglecting your own soul.

Turn your heart toward the Shepherd, seek where He rests, and choose intimacy over performance—today.

The journey of intimacy does not begin with confidence.

It begins with honesty.

After the Bride cries out for the kiss of His mouth (v.2) and the drawing of His love (v.4), the light of His presence exposes what has long been hidden within her. Intimacy always brings illumination. Love reveals before it heals.

1. “I am dark, but lovely…” (v.5) — The Paradox of Grace

“I am dark, but lovely, O daughters of Jerusalem…”

This is not self-pity.

This is not insecurity.

This is truth spoken in the presence of love.

The Bride does not deny her darkness. She names it. Yet she refuses to let darkness be the final word. Grace gives her the courage to say both things at once:

• I am dark — marked by weakness, failure, pressure, and exposure.
• But I am lovely — desired, wanted, accepted, and pursued.

This is the paradox of the gospel.

In Christ, we are fully known and fully loved.

Not dark then lovely—but dark and lovely at the same time.

Religion teaches us to hide the darkness until we become acceptable.

Intimacy teaches us to bring the darkness into the light of His gaze.

Watchman Nee, in The Song of Songs, writes that the Bride’s confession is the mark of early spiritual awakening—when a believer sees both their condition and Christ’s affection simultaneously. This is not condemnation; it is maturity beginning to form.

2. “Do not stare at me…” (v.6a) — Escaping the Cage of Shame

“Do not look at me, because I am dark, because the sun has gazed on me.”

Here the Bride turns away from the gaze of others.

She is no longer seeking validation from the “daughters of Jerusalem”—those who represent religious spectators, cultural expectations, and comparison-driven Christianity.

Shame is a cage built from other people’s eyes.

She has been “burned by the sun”—exposed by life’s heat:

• responsibilities,
• disappointments,
• pressure,
• spiritual labor,
• unchosen burdens,
• emotional exhaustion.

Yet she is learning a holy freedom:

she does not need to explain herself to spectators when she is loved by the Shepherd.

Dead religion thrives on observation.

Intimacy thrives on presence.

3. “They made me keeper of the vineyards…” (v.6b) — Overworked, Under-loved

“My mother’s sons were angry with me; they made me the keeper of the vineyards, but my own vineyard I have not kept.”

This is one of the most piercing confessions in the entire Song.

She has been faithful.

She has been responsible.

She has been productive.

But she has been busy at the cost of her own soul.

She kept other people’s vineyards:

• expectations,
• family demands,
• religious duties,
• ministries,
• obligations,
• systems that consumed her strength.

And in doing so, she lost touch with her own vineyard—her inner life, her affections, her intimacy with God.

This is the tragedy of institutionalized spirituality:

service without presence.

Jesus warned Martha of this danger (Luke 10:41–42).

Paul described it as having “a form of godliness but denying its power” (2 Tim. 3:5).

The Bride is not confessing rebellion—she is confessing exhaustion.

And exhaustion is often the fruit of serving God without resting in God.

4. “Tell me, O you whom my soul loves…” (v.7) — Choosing Presence Over Performance

Her confession leads to a turning point:

“Tell me, O you whom my soul loves, where you feed your flock, where you make it rest at noon…”

She no longer asks:

• How do I do more?
• How do I fix myself?
• How do I meet expectations?

She asks only one thing:

“Where are You?”

This is the cry of a soul leaving cages:

• the cage of shame,
• the cage of performance,
• the cage of comparison,
• the cage of borrowed spirituality.

She wants pasture, not programs.

Rest, not reputation.

Presence, not productivity.

Andrew Murray, in Abide in Christ, teaches that true fruitfulness only flows from rest in the Shepherd’s presence. Noon—the hottest part of the day—symbolizes life’s pressures. She wants to know where Christ rests in the heat of real life, not just in ideal moments.

5. “Why should I be like one who veils herself?” (v.7b) — Removing the Mask

The veil represents spiritual pretense—hiding, acting, performing.

She refuses to live disguised among “the flocks of your companions”—secondary voices, substitute shepherds, secondhand intimacy.

This is the rejection of Christianity without Christ.

No more hiding behind:

• routines,
• titles,
• systems,
• spiritual language,
• public faith without private fire.

She wants Him.

6. “O fairest among women…” (v.8) — Identity Restored

The Shepherd responds—not with rebuke, but with revelation:

“O fairest among women…”

Before instruction comes affirmation.

Before direction comes identity.

He does not address her darkness.

He addresses her beauty.

This is how intimacy heals shame.

He gently leads her:

• to follow the ancient paths,
• to care for small beginnings,
• to remain near shepherds,
• to grow without pressure.

Not striving—shepherded growth.

Conclusion — The Weak but Willing Heart

Song of Songs 1:5–8 reveals a profound truth:

Christ is not searching for strong hearts.

He is searching for willing ones.

He is not intimidated by darkness.

He is drawn to honesty.

This passage calls us out of:

• dead religion,
• performance-driven faith,
• overworked spirituality,
• external obedience without internal love.

And it invites us into:

• rest,
• presence,
• intimacy,
• truth,
• abiding love.

The Bride is dark—but she is lovely.

And so are you.

Summary: The expression “believing in Jesus, receiving the Life of Christ (zoe)” appears repeatedly in the Gospel of John. In fact, Jesus came to give zoe life, and this zoe life continues to grow unto abundance (John 10:10). Through zoe life we can know the true Elohim, and know Jesus Christ whom He has sent (John 17:3).

Call to action: Believe in Jesus so that we may do the works desired by Elohim (John 6:28–29).

Today we will discuss the theme of the kingdom of heaven in the Gospel of John. The Gospel of John is very different from the Synoptic Gospels—Matthew, Mark, and Luke. ‘Synoptic’ means they can be read together because they are nearly the same. The three Synoptic Gospels tell of Jesus’ ministry beginning in Galilee and continuing until His crucifixion in Jerusalem. From the three Synoptics it seems as though Jesus only came to Jerusalem once, namely to be crucified. However, in the Gospel of John, Jesus comes to Jerusalem at least three or even four times. John indeed records much of Jesus’ ministry in Judea.

In the Gospel of John, the cleansing of the Temple is placed at the beginning of the gospel, while the three Synoptics place it at the end. John also records many conversations or debates between Jesus and the Jewish religious leaders—whom John refers to as the Jews—while the Synoptics do not.

All of these facts are important for us to pay attention to, because John wrote his gospel with a certain purpose. Indeed, in John 20:31 it is written, “But these have been written so that you may believe that Yeshua is the Messiah, the Son of Elohim, and that by believing you may have life in His Name” (ILT). However, this does not mean that the Gospel of John has the sole purpose of leading its readers to believe that Jesus is the Messiah. There are other purposes in this gospel, and we must understand several points along with the background of John’s writing in order to grasp the full meaning of the Gospel of John.

Let us look at several points to understand John’s purposes. First, John wrote his gospel around AD 90, at a time when the church had already fallen because of three false teachings—Jezebel, Balaam, and Nicolaitans (Revelation 2–3). Second, Jesus proclaimed only one gospel—the gospel of the kingdom. In John chapter 3, Jesus speaks to Nicodemus about the kingdom of heaven, saying that a person must be ‘born again’ in order to see and enter the kingdom of heaven. We will discuss this later. Third, in the Gospel of John the expression “believe in Jesus and receive eternal life” appears repeatedly. This expression is crucial to understand, and we will examine it in due course.

Fourth, it is very clear that the focus of the Gospel of John is on the Jewish religious leaders. What happened to the Jerusalem Temple, where these leaders served, is John’s special concern; that is why the cleansing of the Temple is placed at the beginning. This is also why John records many discussions or confrontations between Jesus and the Jewish leaders. John strongly highlights the behavior of these leaders. For example, Joseph of Arimathea, who is mentioned positively in the Synoptics, is mentioned negatively in the Gospel of John (John 19:38). Likewise, John emphasizes that Nicodemus came to Jesus “at night”—clearly to avoid being seen by many, out of a desire to “save face” as a religious leader.

From the points above we can see that besides leading readers to believe in Jesus and receive eternal life, the main purpose of John’s writing is to expose the behavior of the Jewish religious leaders who rejected Jesus and His message of the kingdom of heaven.

As we study this gospel chapter by chapter, we will increasingly understand why the proclamation of the kingdom of heaven was rejected by the Jewish leaders.

We have established that the main purpose of the apostle John in writing his gospel was to highlight the Jewish religious leaders who rejected the good news of the kingdom of heaven. Why is this? We know that John lived and ministered in Asia Minor, perhaps in Ephesus, where the seven churches had already fallen due to the three false teachings of Jezebel, Balaam, and Nicolaitans—all of which were spread and taught by church leaders. This is why John wrote his gospel focusing on the Jewish religious leaders, so that the church throughout the ages might apply the truth of this gospel, especially to church leaders. Once again, the Gospel of John is not directed only to church leaders, but to anyone so that they may believe in Jesus and receive eternal life.

There are several messages conveyed by John. First, Jesus is portrayed as the Son of Elohim. The relationship between Jesus as the Son and His Father in heaven is dominant. This is the reason the Jewish leaders gave to Pilate to have Jesus executed: “…We have a torah, and according to our torah, He must die because He made Himself the Son of Elohim” (John 19:7, ILT).

Second, the deity of Jesus is explained through the seven ‘I am…’ statements, as well as in the declaration “the Word was Elohim” (John 1:1). Third, John records seven miracles—‘signs’—performed by Jesus. A sign means that behind each physical miracle is a spiritual truth. Fourth, the key word in this gospel is ‘believe’ (a verb). The Gospel of John strongly emphasizes this verb. Fifth, there is a term that appears frequently—‘world’ (kosmos). Out of its 186 occurrences in the New Testament, John uses this word 78 times in his gospel and 24 times in his letters. This shows that the term ‘world’ has an important theological meaning for John.

Although the Gospel of John contains several major themes, we must remain focused on how the good news of the kingdom of heaven was rejected by the Jewish religious leaders. Jesus did not preach two gospels—only one: the good news (gospel) of the kingdom of heaven. And we will later see how this good news confronted Judaism, especially its leaders.

Let us analyze this gospel before examining it chapter by chapter. We have stated that this gospel focuses on the Jewish religious leaders, represented by the Jerusalem Temple. Therefore we will divide the gospel by paying attention to references to the Temple. After the prologue (1:1–18), John records Jesus’ ministry ‘in the Temple’, until He “hid Himself and went out of the Temple” (John 8:59, ILT). Then John describes Jesus’ ministry ‘outside the Temple’, until “Jesus hid Himself from them” (John 12:36). The following chapters describe Jesus’ ministry to His disciples only (13–17), ending with His death and resurrection. So we may divide the Gospel of John into three parts: chapters 1–8, chapters 9–12:36, and finally chapters 12:37–21.

We now turn to a frequently appearing expression in this gospel: ‘believing in Jesus and receiving eternal life’. In Christianity, this expression is rarely heard—whether in conversation among believers or from Sunday pulpits. Therefore many Christians change this expression into, “believe in Jesus and you will surely go to heaven,” referring to a distant, beautiful place where we imagine ourselves singing forever.

Let us look carefully at the expression ‘believe in Jesus and receive eternal life’. The term ‘believe’, from the Greek ‘pisteuō’, appears 241 times in the NT, and 98 times in John. Meanwhile the term ‘life’, from the Greek ‘zoe’, appears 135 times in the NT, and 36 times in John. Matthew uses ‘zoe’ only 7 times, Mark 4 times, and Luke 5 times. This frequency is important because Jesus came precisely to give ‘zoe’ (John 10:10).

In the Gospel of John, believing in Jesus in connection with receiving ‘zoe’ appears roughly 36 times. How important this expression is! In Greek, there are three terms translated as ‘life’. First, ‘bios’—a low and common kind of life, such as that found in plants (hence biology). Second, ‘psuchē’—the life possessed by all descendants of Adam (hence psychology). Third, ‘zoe’—the kind of life lived by Elohim, represented by the Tree of Life in Eden.

Man must receive ‘zoe’ in order to fellowship with and truly know Elohim. John 17:3 affirms, “And this is eternal life, that they may know You, the only true Eloah, and YESUS the Messiah whom You have sent” (ILT). If a person only has ‘psuchē’, inherited from Adam and Eve, he cannot know Elohim, even if he can speak and possess knowledge about Him. In Christianity, this knowledge is called ‘theology’. Understanding theology is not the same as knowing Elohim, because theology can be studied by anyone—even those who do not live in ‘zoe’ daily.

There are two crucial facts for understanding eternal life. First, the ‘zoe’ received when one believes in Jesus is still a “seed”—it must grow in order for one to grow in the knowledge of Elohim. This is the meaning of John 10:10, where Jesus says He came so believers may have ‘zoe’ abundantly—not referring to material prosperity, as taught in prosperity theology, but to growth in ‘zoe’.

Second, the term ‘eternal’, translated from Greek ‘aionios’ (from *aion*), actually means ‘age-lasting’, not endless time. Aion refers to a period with a beginning and an end. Thus, ‘eternal life’ should be understood as ‘age-lasting zoe’, meaning the life of Elohim entering the dimension of time. Anything within time must grow; so ‘zoe’ in us must also grow. This is the meaning of ‘zoe of the ages’.

Eternal does not mean endless time; eternity is Elohim’s dimension. Scripture says no one can see Elohim, and that He dwells in unapproachable light. We do not yet know His eternal dimension. When time ends in the New Heaven and New Earth, we will enter His dimension—eternity. Thus, believing in Jesus means receiving the seed of ‘zoe’. Whether this ‘zoe’ grows or not is another matter. The parable of the sower explains this, though we will not discuss it here.

We continue with the expression ‘believe in Jesus and receive eternal life’. We have established that ‘eternal life’ is ‘age-lasting zoe’, and that the ‘zoe’ received is still a seed requiring growth so that believers may truly know the Father and the Lord Jesus. We also stated that ‘believe’ (pisteuō) is a verb—an action, a working process. This is why Jesus says in John 6:27, “Work, not for the food that perishes, but for the food that endures to eternal life…” For ‘zoe’ to grow in us, there must be ‘work’ or ‘deeds’ from believers—not human effort, but works born from faith.

Paul explains in Romans the idea of faith that ‘works’ and grows. Romans 1:17 states, “…from faith to faith…,” from the Greek ‘ek pisteōs eis pistin’. This cannot simply be translated ‘faith’, because it conveys the idea of progress. As Marvin Vincent notes in Word Studies, “the idea is that of progress in faith itself… faith is a progressive principle.” Faith grows; it is not static. Faith that does not produce growth in ‘zoe’ is not true faith. James emphasizes, “…faith worked together with his works, and by works faith was made perfect” (James 2:22). These works are not merely human efforts, but works born from faith. Paul and James thus complement each other: true faith grows toward perfection, producing ‘zoe’.

What then is the relationship between ‘believe in Jesus and receive eternal life’ and entering the kingdom of heaven? Let us review what we have learned about entering the kingdom of heaven. It does not mean being taken to a faraway pleasant place. Entering the kingdom means functioning as kings and priests under the order of Melchizedek in the coming age, when Jesus returns to establish His kingdom on earth. This requires the growth of ‘zoe’, so that believers may reign with glorified bodies. This is what we call ‘glorification by faith’ in Romans 8.

In reality, not all believers grow in ‘zoe’. At the end of the age, when Jesus returns, all will stand before the judgment seat of Christ. Those who have grown and are ready will reign with Him. But those who are not ready cannot yet be manifested to creation (Romans 8:19–21). This is the message of the parables in Matthew. Thus, ‘believing in Jesus and receiving zoe’ does not automatically mean ruling with Jesus in the coming kingdom. The popular Christian phrase “believe in Jesus and you will surely go to heaven” is mistaken.

Before entering the prologue of John (1:1–18), we must once more affirm that Jesus, as the proclaimer of the kingdom of heaven, was rejected and condemned by the Jewish leaders (the Sanhedrin), though the execution was carried out by the Roman governor, Pontius Pilate and his soldiers. For in those days, the Roman authorities did not permit the Sanhedrin to execute anyone they deemed heretical.

We must understand that the Jewish religion could not accept the message of the kingdom of heaven. Why is it important for us to discuss the rejection of the kingdom message by the Jewish religious leaders? The clear answer is because Christianity has also become a religion—the Christian religion. Jesus, the proclaimer of the kingdom of heaven, never founded the Christian religion. As we already know, Jesus came to impart His Life (zoe) to everyone who believes (10:10). We will see that the Christian religion, just like the Jewish religion, cannot accept the message of the kingdom of heaven.

Let us begin by briefly discussing the sects or parties within Judaism that rejected the Lord Jesus. First, the Pharisees. In the thinking of the Pharisees, religion and politics blended together. The pioneers of the Pharisees were the Hasidim during the Maccabean era—a group of devout people who disagreed with John Hyrcanus and separated themselves from him. The Pharisees emphasized outward rituals such as fasting, tithing, lengthy prayers, ritual washings, sacrificial offerings, and Sabbath observance. Essentially, they focused on what was outward and neglected what was within the heart.

Second, the Sadducees. Generally, scholars believe that the name ‘Sadducee’ comes from ‘Zadok’, who was appointed as High Priest by King Solomon. The priests who served in the Temple mostly came from the Sadducean group. Nevertheless, the Sadducees denied the existence of angels, demons, spirits, and the resurrection. The mastermind behind the killing of the Lord Jesus came from this group, because Annas and Caiaphas were Sadducees.

Third, the Scribes. The most renowned scribe was Ezra the priest. The duties of the scribes were to copy the Scriptures, interpret religious laws, and teach the Law. There were also the Zealots, the Herodians, and the Essenes. We will not discuss them here. In short, these were the groups that condemned the Lord Jesus to death.

Why could the Jewish religion not accept the message of the kingdom of heaven? Paul explains this in Romans 9:32 and 10:3: “… because Israel pursued it not by faith, but as though it were by works… they sought to establish their own righteousness…”. Indeed, the message of the kingdom of heaven can only be received by faith. From faith to faith, as we have discussed. Religion always emphasizes outward things and attempts to build its own righteousness.

Now we enter the world of Christianity. Has Christianity become a religion? At least four reasons show that Christianity has indeed become a religion. First, due to the attack of savage wolves, the church leaders drew the disciples to themselves through false teachings (Acts 20:29–30). Second, the false teaching of Jezebel, which justified the seizure of the authority of the church as an organism by the leaders. This Jezebel doctrine brought human governmental systems into the church (hierarchies and organizations as tools in the hands of leaders).

Third, the false teaching of Nicholas, which justified the priest–laity system (Catholicism) and the pastor–congregation system (Protestantism). Fourth, the false teaching of Balaam, which justified a wage system in serving God, so that the position of pastor became a profession, where pastors must receive a regular salary like any other profession. These three false teachings—Jezebel, Nicholas, and Balaam—caused the church to fall, such that it no longer had fellowship with the apostle John (1 John 1:3; Revelation 2–3).

Is not the Christian world shaped by these four things? That is why we affirm that the Christian world has become the Christian religion, and the Christian religion cannot possibly accept the message of the kingdom of heaven proclaimed by the Lord Jesus.

Now let us enter the prologue of the Gospel of John (1:1–18). The prologue is the introduction to the entire content of the Gospel of John. We will discuss who the ‘Word’ (Logos) mentioned by John is. Let us look at John 1:1,14: “In the beginning was the Word, and the Word was with God (Elohim), and the Word was God (Elohim). And the Word became flesh and dwelt among us. And we have seen His glory, the glory as of the only One from the Father, full of grace and truth” (ILT).

This verse affirms that the Word is Elohim, and the Word became flesh (a human), that is, Jesus. Therefore, Jesus is Elohim who became a human. In the Christian world, debates have gone on for centuries regarding who or what Elohim is. The majority believe that Elohim consists of three persons but one essence (the Trinity). Others believe that Elohim is one person with three manifestations. There may be other variations.

We certainly will not discuss these debates here, but personally, I am not satisfied with these views about who or what Elohim is. It is understandable that no human being, with limited language, can fully explain who or what Elohim is. After all, even explaining what a human being truly is can be difficult. Yet for this short writing, we must still offer a personal perspective.

Our personal view regarding who or what Elohim is can be summarized as follows: ‘Elohim is Family’. The reasons are: First, throughout the Gospel of John, Jesus makes many statements about the relationship between the Father and the Son. The revelation of Father–Son was something entirely new to the Jewish religious leaders. Indeed, the Jews knew Yahweh as Father, but only in the sense of “originator” (Creator), not as Father in the way Jesus meant. Thus, the Jews considered Jesus a blasphemer, or one who made Himself equal with Yahweh, when He claimed to be the Son of Elohim (10:33).

Second, there is a “feminine” aspect in the being of Elohim. Genesis 1:2 says, “… the Spirit of Elohim was hovering over the surface of the waters” (ILT). The word ‘hovering’ is translated from the Hebrew ‘rachaph’, which can also mean ‘brooding’, as a mother hen broods over her eggs. This speaks of a feminine aspect of Elohim. Third, one of the names of Elohim is ‘El Shaddai’, where ‘El’ means ‘the Almighty’, while the root of ‘Shaddai’ is ‘Shad’, meaning ‘breast’. This also speaks of a feminine aspect of Elohim. Fourth, humankind created in the image and likeness of Elohim consists of male (masculine) and female (feminine). From these four facts, we conclude that Elohim is Family.

Let us continue our discussion of the prologue. John 1:12–13 affirms: “But as many as received Him, to them He gave authority to become children of Elohim, to those who believe in His name, who were born not of blood nor of the will of man, but of Elohim” (ILT). We have stated that Elohim is Family. From these verses, we see Elohim’s plan: to “increase” His children. Ephesians 1:5 affirms, “having predestined us to adoption as sons to Himself through Jesus Christ, according to the good pleasure of His will” (ILT). The term ‘adoption’ here does not refer to a couple adopting a child from an orphanage, where the adopted child has no “blood relationship.”

Return to John 1:12–13: it clearly states that those who receive Him and are given authority to become children of Elohim are those who are born of Elohim. Being born of Elohim means receiving the Life of Christ (zoe), the very Life that Elohim Himself lives today. Thus, believers have a “blood relationship” with Elohim. As children of Elohim, we possess the Life of Christ (zoe) within us—we have the same kind of Life as Elohim; therefore we have a “blood relationship” with Him. In truth, believers become God’s children in the real sense, not like adopted children who have no blood relation with their adoptive parents.

Becoming children of Elohim speaks of both the life relationship and the position as children. The life relationship means we have the same kind of Life as Elohim. The position as children speaks of our right as heirs. For now, we will not discuss the inheritance of God’s children, but reflect on Jesus’ statement in John 14:12: “... whoever believes in Me will also do the works that I do; and greater works than these he will do...” Jesus affirms that we, as children of Elohim, will do even greater works.

When will the children of Elohim do these greater works? Certainly when the children of Elohim are glorified and revealed on the earth with glorified bodies to liberate creation. Consider Romans 8:19–21: “For the earnest expectation of the creation eagerly waits for the revealing of the sons of Elohim... because the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of Elohim” (ILT). When the Lord Jesus returns (commonly called the second coming), the children of Elohim will be manifested on the earth with glorified bodies to liberate creation. These are the greater works Jesus meant—the liberation of creation. When Jesus came as the Passover Lamb, He did not yet liberate creation. But when the children of Elohim are glorified, they will liberate creation from the bondage of corruption. This is Elohim’s beautiful plan for His children.

We continue discussing the prologue, which introduces the entire Gospel of John (1:1–18). John 1:10–11 says, “He was in the world, and the world was made through Him, yet the world did not know Him. He came to what was His own, and His own people did not receive Him.” John frequently uses the Greek term ‘kosmos’, translated ‘world’, in his writings. The term appears 186 times in the New Testament—78 times in the Gospel of John and 24 times in his epistles, more than half occurring in John’s writings.

The frequent use of this term in John’s writings shows its special significance in Johannine theology. The meaning of a term is determined by how it is used in context. When ‘world’ appears in John 3:16—“For Elohim so loved the world that He gave His only Son, that whoever believes in Him should not perish but have eternal life” (ILT)—we understand ‘world’ to mean all humanity.

But when ‘world’ appears in 1 John 2:15—“Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him”—then ‘world’ does not mean all humanity, but a ‘system’ whose values oppose God’s values. In fact, the Greek word ‘kosmos’ literally means ‘system’.

Returning to our verses (1:10–11), the term ‘world’ appears three times. When it says He was “in the world,” it refers to the region of Palestine, because Jesus came and ministered in that region. When it says “the world was made through Him,” it refers to the universe. When it says “the world did not know Him,” it refers to the ‘religious system of Judaism.’. The next verse confirms this, stating that His own people did not receive Him.

We must understand what ‘system’ (kosmos) means. A system is a group of things working together under certain rules or values. Economics, politics, social structures, and even religion in this world have become systems. And the ruler of this world is the devil (John 16:11; Ephesians 2:2; 6:12). Therefore the values of this world contradict God’s values. That is why 1 John 2:15–16 affirms: “Do not love the world or the things in the world… For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father but is of the world.”

As we conclude this section, we must reflect: Has Christianity become the world? Has Christianity become a religious system? Has the church fallen? These questions must be answered honestly, especially by God’s chosen people.

In Revelation chapters 2 and 3, three false teachings infiltrating the church are clearly described: the teachings of Nicholas and Jezebel, in which hierarchy entered the church and leaders usurped the authority of the Lord Jesus as the Head. This caused the church to divide into clergy and laity, or congregation and pastors. And the teaching of Balaam, in which there was commerce. Is not the Christian world full of commerce, just as the Temple was full of commerce in Jesus’ day? If we have ears to hear God’s Word, we will know that Christianity today has become a religious system, and it certainly marginalizes the disciples of Jesus.

We are still discussing the prologue as the introduction to the entire Gospel of John (1:1–18). John 1:4–5,9 affirms: “In Him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it. The true Light, which gives light to everyone, was coming into the world.” We will now discuss the term ‘light’, used metaphorically by John. The Greek word ‘phos’, translated ‘light’, appears 72 times—23 of them in John’s Gospel. There is an important theological concept we must understand here.

Verse 4 states, “In Him was life,” and because verse 3 speaks of creation in Genesis 1, we naturally understand ‘life’ here as something symbolized by the Tree of Life. This is confirmed by John’s discussion of the Tree of Life in Revelation 22. It is affirmed that “the life was the light of men,” meaning that the Tree of Life is indeed the light of humanity. When Adam and Eve chose the Tree of the Knowledge of Good and Evil, humanity fell into darkness and lived in darkness.

Verse 5 states that “the light shines in the darkness, and the darkness has not overcome it,” meaning that light will always overcome darkness. In fact, darkness exists because of the absence of light. When light has come, darkness will disappear by itself. Verse 9 affirms that the true light has come into the world and enlightens everyone.

Let us compare Paul’s concept of light and darkness. Colossians 1:12–13 states, “giving thanks with joy to the Father, who has qualified you to share in what is reserved for the saints in the kingdom of light. He has delivered us from the authority of darkness and transferred us into the kingdom of His beloved Son.” Here it is clear that light takes the form of a kingdom, just as darkness also takes the form of a kingdom over which the devil rules. Second Corinthians 4:4 declares, “among them, the god of this age has blinded the minds of the unbelieving so that the light of the gospel of the glory of Christ, who is the image of Elohim, would not shine on them” (ILT). This means that if a person does not believe and does not see the light of the gospel, it is because his mind has been blinded by the kingdom of darkness.

Let us reflect again on John 1:9, which states that the true light that has come into the world is enlightening everyone. This means that eventually everyone will be enlightened by the true light. This corresponds to what is stated in Isaiah 9:7, “Of the increase of His government and of peace there will be no end, upon the throne of David…” (ILT). This verse affirms that the expansion of the Messianic kingdom—the kingdom of light—will never cease. Light will surely swallow up darkness. Every human being who is under the rule of the kingdom of darkness will eventually enter the kingdom of light. That is why John 12:32 affirms, “And I, when I am lifted up from the earth, will draw all people to Myself.”

Let us continue the prologue of the Gospel of John to discuss the ‘Law’ and ‘grace’. John 1:16–17 declares, “For from His fullness we have all received grace upon grace; for the Law was given through Moses, but grace and truth came through Jesus Christ.” Generally, Christians view the Law as something “negative” and grace as something “positive.” But we must understand that both the Law and grace were given by the loving Elohim. We must understand God’s purpose in giving the Law to Israel.

Let us view the Law in its context. Exodus 19:4–6 states, “You yourselves have seen what I did to Egypt, and how I bore you on eagles’ wings and brought you to Myself. And now, if you will indeed obey My voice and keep My covenant, you shall be My treasured possession among all peoples… you shall be to Me a kingdom of priests and a holy nation…” (ILT). Here we see that Yahweh had already given His grace to Israel through His mighty works in Egypt and His wonderful promises before giving the Law in the next chapter (Exodus 20). Then Yahweh sealed His covenant with Israel and gave the Law, saying, “I am YAHWEH your Elohim who brought you out of the land of Egypt, out of the house of bondage. You shall have no other gods before Me…” (Exodus 20:2–17, ILT). So even in the time of Moses, Yahweh still gave grace to His people.

If so, what was Yahweh’s purpose in giving the Law to Israel? Consider 1 Timothy 1:4: “nor to occupy themselves with myths and endless genealogies, which give rise to controversies rather than to the stewardship of Elohim that is in faith” (ILT). This verse speaks of “the stewardship of Elohim that is in faith,” meaning that Elohim has a way of managing His people in every dispensation, but all of it ‘is in faith’. In every age, Elohim seeks faith in His people—from the time of Abel to the time of the New Heaven and New Earth.

Paul affirms that righteousness by faith is grace (Romans 4:16), and in the early chapters of Romans Paul affirms that no one is justified by works. Thus, Yahweh sought faith within Israel, expecting Israel to express that faith through obedience to the Law. This was how Israel maintained the Mosaic Covenant.

But the Pharisees and scribes did not understand righteousness through faith, which is grace. They tried to obey the Law to establish their own righteousness (Romans 9:31–32). Yet in every age Elohim has always given His grace. Noah, for example, found grace in His sight (Genesis 6:8). Therefore, the Law should be understood as Elohim’s way of managing His people, and the giving of the Law does not mean that Elohim withheld grace in the time of Moses. Rather, Yahweh expected Israel, who had already received His grace, to express their faith through obedience to the Law. In this way, righteousness through faith—which is grace—remained upheld.

Thus, the meaning of the statement “for the Law was given through Moses, but grace and truth came through Jesus Christ” is not that there was no grace in the time of Moses. The Law given to Moses was a symbol/shadow, whereas its fulfillment or reality (‘aletheia’ = truth = reality) came through Jesus Christ. For example, the kingdom of David was a symbol, while its reality is the Messianic Kingdom.

We will now conclude our discussion of the prologue of the Gospel of John, which serves as an introduction to the entire gospel. The narrative of John begins at 1:19 and continues to 21:25. Let us review the key points of the prologue that we have discussed so far.

First, John presents Jesus in His divinity by declaring that the Word is Elohim, and the Word became flesh. Jesus as the Messiah is the living Son of Elohim. In fact, the Jews did not expect a Messiah who was the living Son of Elohim. The Jewish leaders believed the Messiah would be a son of David and would therefore have an earthly kingdom like David’s. The Jews expected the Messiah to deliver them from Israel’s enemies, rebuild the Temple, and bring peace to the world. When Jesus came revealing His relationship with Elohim as Father—thus making Himself equal with Elohim—they rejected Him.

Second, Jesus came into the world—that is, the world of Jewish religion (Judaism)—but they rejected Him. Jesus came to the Jews, His own people, but they did not receive Him. The story of the Jewish rejection, especially by their leaders, colors the entire Gospel of John. The debates between Jesus and the Jewish leaders are clearly displayed by John. At first Jesus ministered “in the Temple” (up to John 8:59), then “outside the Temple” (up to John 12:36), and finally He ministered only to His disciples, culminating in His death and resurrection.

Third, the expression frequently found in John’s Gospel is, ‘believe in Jesus and receive eternal life’. Yet John also highlights the behavior of the Jewish religious leaders who rejected Jesus and the message of the kingdom of heaven He proclaimed.

Fourth, note verse 5, which states that “the light shines in the darkness, and the darkness has not overcome it.” Since light and darkness are kingdoms, this speaks of how the Messianic Kingdom (the kingdom of light) will conquer and overcome the kingdom of the devil.

Fifth, we have seen that grace and truth (‘aletheia’ = reality) came through Jesus Christ. Reality is the essence of a thing. Reality is not a symbol or shadow but the actual substance. The coming of Jesus fulfilled all symbols, shadows, and prophecies in the Old Testament. When Jesus cried ‘It is finished’ on the cross, this meant that all prophecies, symbols, and shadows in the Old Testament were completely fulfilled. The symbol, shadow, and prophecy have been fulfilled, and the reality has come.

Sixth, the prologue also mentions John the Baptist as a witness to testify about the light so that through him all might believe. This is the prologue as an introduction to the gospel.

Now let us enter the narrative of the Gospel of John and discuss John the Baptist. John 1:22–23 states, “They said to him, ‘Who are you?’… He replied, ‘I am the voice of one crying out in the wilderness: Make straight the way of the Lord, as the prophet Isaiah said.’” John the Baptist’s ministry was to make straight the way of the Lord, so that through him all might believe. Luke 1:17 affirms, “and he will go before the Lord in the spirit and power of Elijah… thus making ready for the Lord a people prepared for Him.”

Jesus states in Luke 16:16, “The Torah and the Prophets were until John; from that time the kingdom of Elohim is proclaimed, and everyone forces his way into it” (ILT). Here we see that John’s ministry closed the era of ‘the Law and the Prophets’. Thus, even though John the Baptist proclaimed, “Repent, for the kingdom of heaven is near,” and even though he was the greatest among those born of women, he himself was not in the kingdom of heaven, because the least in the kingdom of heaven is greater than he (Matthew 11:11). The manifestation of the kingdom of heaven on earth began in the person of Jesus Christ and continues in those who believe in Him.

Now let us apply the case of John the Baptist as the one who “made straight the way of the Lord,” resulting in the manifestation of the kingdom of heaven on earth in the person of Jesus Christ. As discussed in other parts of this series, the kingdom of heaven has already come in Jesus, continues to come in and through believers throughout the age of the church, and will ultimately come to earth in its full manifestation when Jesus returns.

We see a beautiful pattern or fact in the case of John the Baptist’s ministry. If we look at Revelation 11–12, we see a similar pattern. Let us first quickly discuss Revelation 11 and 12. Revelation 12:5 affirms, “She gave birth to a male child, who is to shepherd all nations with a rod of iron… and he was caught up… to His throne.” Throughout Scripture, a woman is a symbol of the church. Here, the woman (the church) gives birth to a male child who will rule. We know that at Jesus’ return, He will establish His kingdom on earth together with His overcomers. Thus, Revelation 12 describes how the church gives birth to Christ’s overcomers who will rule on earth. This is the fulfillment of the Lord’s prayer that His kingdom come to earth.

But before the kingdom of heaven fully comes to earth, there is a ministry described in Revelation 11—a ministry often called the prophetic ministry of “Elijah–Moses” (Revelation 11:5–6). Just as John the Baptist (individual) made straight the way of the Lord Jesus (individual), the prophetic ministry of “Elijah–Moses” (collective) makes straight the way for the male child (collective) who will rule on earth. This is what we mean by a ‘pattern’ in the case of John the Baptist’s ministry.

Thus, as the full manifestation of the kingdom of heaven on earth approaches, Elohim is raising up a “John the Baptist” ministry to prepare the way for the kingdom of heaven to come to earth. Just as John’s ministry was in the wilderness and outside the deteriorated Jewish religious system, so this end-time “John the Baptist” ministry is outside the fallen world of modern Christianity.

Now let us consider John the Baptist’s testimony concerning the Lord Jesus. John 1:29 affirms, “The next day John saw JESUS coming toward him and said, ‘Behold, the Lamb of Elohim who takes away the sin of the world’” (ILT). This verse clearly states that Jesus’ death on the cross has taken away the sin of the world. ‘World’ here means all humanity, as Jesus affirms in John 3:16—that because the Father so loved the ‘world’, He gave His only Son so that whoever believes in Him should not perish but have eternal life.

First John 2:2 also affirms, “He is the atonement for our sins, and not for ours only, but also for the sins of the whole world.” Christians who do not believe that Christ’s sacrifice on the cross has taken away the sin of the world usually hold fast to Calvin’s doctrine of “limited atonement” (the ‘L’ in TULIP), which teaches that Christ’s atonement applies only to God’s elect.

We will not discuss the doctrine of atonement in detail here, but we will discuss the kingdom of the Messiah—the kingdom of light—which will surely overcome the kingdom of darkness. As we have seen in the prologue, the light shines in the darkness and the darkness cannot overcome it (1:5). Likewise, the true light that enlightens ‘everyone’ is coming into the world (1:9).

Many Christians assume that salvation depends on human response to Christ’s sacrifice. In other words, Christ has provided salvation freely, but it depends on whether a person chooses to accept it. Those who hold this view do not realize that humanity is dead in sin and enslaved by the power of darkness. Humans have been blinded by darkness so that they cannot see the light of the gospel of God’s glory. How can a person who is blind, dead in sin, and enslaved by the devil be expected to respond to God’s offer of salvation? It is impossible! Jesus already declared that no one can come to Him unless drawn by the Father (6:44). Therefore, salvation does not depend on human response but on the mercy and grace of the Father.

John 12:32 affirms, “And I, when I am lifted up from the earth, will draw all people to Myself.” In this age, Jesus has not yet drawn all people to Himself, but in the ages to come, when He establishes His kingdom on earth together with the overcoming church, He will draw all people to Himself so that every knee shall bow and every tongue confess that Jesus is Lord.

The Messianic Kingdom, as the kingdom of light, will continue to expand and conquer the kingdom of darkness, as written in Isaiah 9:7: “Of the increase of His government and of peace there will be no end, upon the throne of David and over His kingdom…” (ILT). Thus, the Lamb of Elohim has indeed taken away the sin of all humanity, as John the Baptist testified about Jesus. But in this age, Jesus chooses a portion of humanity as “firstfruits,” and in the ages to come He will draw and save all people.

Let us continue our discussion regarding the testimony of John the Baptist about Jesus. John 1:33 affirms, “… Upon whom you see the Spirit descending and remaining on Him, this is He who baptizes with the Holy Spirit.” Here John the Baptist testifies that Jesus would baptize with the Holy Spirit.

When did Jesus baptize with the Holy Spirit? Acts 2:33 states, “Therefore, having been exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He has poured out this which you now see and hear.” Thus, it is clear that Jesus baptized the disciples with the Holy Spirit after He was exalted and seated at the right hand of God in heaven.

However, before the event on the Feast of Pentecost, Jesus had already given the Holy Spirit to His disciples after His resurrection. Consider John 20:22, which says, “And when He had said this, He breathed on them and said, ‘Receive the Holy Spirit.’” The Holy Spirit received by the disciples after Jesus’ resurrection had a different purpose from the one received on the Day of Pentecost. Consider 1 Peter 1:3, “Blessed be the God and Father of our Lord JESUS Christ, who, according to His great mercy, has begotten us again to a living hope through the resurrection of JESUS Christ from the dead” (LITV). The Holy Spirit the disciples received after Jesus’ resurrection caused them to experience being ‘born again’. But the Holy Spirit they received on the Day of Pentecost empowered them to become witnesses of the Lord (Acts 1:8).

Yet, we must understand that the outpouring of the Holy Spirit on the Day of Pentecost was only an “earnest” or “down payment.” The Greek word translated ‘guarantee’ in Ephesians 1:14 is ‘arrabon’, which means a payment given in advance as a guarantee that the full payment will later be given. Thus, the Holy Spirit poured out upon the church on the Feast of Pentecost was only “in part,” unlike what Jesus received, as written in John 3:34, that the Father gives the Spirit “without measure.”

For this reason, after the outpouring of the Holy Spirit, the church began to experience attacks from “savage wolves,” causing some leaders to draw away disciples with false teachings so that they would follow them (Acts 20:29–30). During the time the apostle John ministered in Asia Minor around AD 95, the church had already fallen into the three false teachings of Jezebel, Balaam, and the Nicolaitans. The church no longer had fellowship with the apostle John (1 John 1:3). However, the apostle John calls the overcomers in every age and church type.

Let us now look at the prophecy of Joel quoted by Peter during the fulfillment of the Feast of Pentecost, when the Holy Spirit was poured out. Acts 2:17 says, “And it shall be in the last days, God says, I will pour out of My Spirit upon all flesh…” (LITV). The Greek phrase translated ‘all flesh’ is PAS SARX, where PAS means all, and SARX means human nature, or humanity. Therefore, the fulfillment of Joel’s prophecy at that time, as quoted by Peter, was not yet complete, or was only “partially fulfilled,” because not all humans had experienced the outpouring of the Holy Spirit.

If so, when will the outpouring of the Holy Spirit upon every human occur? This will happen at the fulfillment of the Feast of Tabernacles, when all souls are harvested. The Feast of Tabernacles is also called the feast of unity (Leviticus 23:40, 42), the feast of rejoicing (Deuteronomy 16:14), the feast of ingathering (Exodus 23:16), the feast of rest (Leviticus 23:39), and the feast of glory, restoration, and His appearing.

The harvesting of all souls or the outpouring of the Holy Spirit upon every person will occur through the ministry of the overcoming church (the sons of God), as written in Romans 8:19–21: “For the earnest expectation of the creation eagerly awaits the revealing of the sons of God. For the creation was subjected to vanity… in hope that the creation itself also will be set free from the bondage of corruption into the glorious freedom of the children of God” (LITV). Through the ministry of the sons of God, all creation will also be liberated from the bondage of corruption and will experience the outpouring of the Holy Spirit.

Now we will discuss the first disciples of Jesus as written in John 1:35–51. There are several principles we can learn from this passage about the first disciples of Jesus. First, all these disciples came to Jesus because they had been chosen beforehand. Jesus clearly said to His disciples, “You did not choose Me, but I chose you and appointed you that you should go and bear fruit, and that your fruit should remain…” (15:16).

Indeed, no one can come to Jesus unless he is drawn by the Father in heaven (6:44). John strongly emphasizes the sovereignty of the Father in heaven, who has determined everything beforehand. This is in accordance with Psalm 139:16, which says, “Your eyes saw my substance, being yet unformed, and in Your book all of them were written, the days fashioned for me, when as yet there were none of them.”

Second, the first words Jesus spoke in the Gospel of John to His two disciples were, “What do you seek?” (1:38). These words are very important. What a person seeks in life is an accurate portrayal of who he is. If someone follows Jesus but seeks money, position, popularity, or human honor, then in reality he is not following Jesus, but his own desires, using Jesus for his own benefit. But because His disciples were chosen by Jesus Himself, Jesus took responsibility for shaping them so that they would seek only what pleases the Father. These first words of Jesus reveal what He would do in forming His disciples—namely, that they would eventually seek only what delights the heart of God. This formation by Jesus can be seen when He changed Simon’s name to Peter (1:42).

Third, to Nathanael, Jesus said He would reveal even greater things, “… from now on you will see heaven opened and the angels of God ascending and descending upon the Son of Man” (1:51, LITV). These words of Jesus fulfill Jacob’s dream in Genesis 28:12, which says, “… a ladder was set up on the earth, and its top reached to heaven, and the angels of God were ascending and descending on it” (LITV). Jesus fulfilled Jacob’s dream by saying that the angels of God ascend and descend ‘upon the Son of Man’, meaning that JESUS, AS THE SON OF MAN, IS THE TRUE LADDER. The ladder seen in Jacob’s dream was only a shadow or prophecy. Its reality and fulfillment are in Jesus as the Son of Man.

This ladder not only opens the door of heaven but also UNITES heaven and earth. Through Jacob’s dream fulfilled in Jesus, we know that the ‘House of God’ is the UNION OF HEAVEN AND EARTH. And truly, Jesus as the Son of Man is that ‘House of God’. This is why Jesus said to the scribes and Pharisees to ‘destroy this temple’, and in three days He would raise it up again, for the temple was His own body (John 2:21).

These, then, are the three principles we can see from the case of Jesus’ first disciples. Jesus chose the disciples and formed them such that Jesus and His disciples became the House of God or the Temple of God. This House of God is the kingdom of the Messiah that unites heaven and earth.

Let us now continue our discussion and examine the ‘first sign’ Jesus performed at the wedding in Cana (John 2:1–11). At this wedding, Jesus turned water into wine. In the Gospel of John, the miracles Jesus performed are usually called ‘signs’, meaning there is a certain message behind each sign. And the miracle at the wedding in Cana is the ‘first’ sign Jesus performed. In hermeneutics, there is a principle called the ‘first mention principle’, meaning that the first mention of a concept reveals a fundamental understanding, which should be carried into later mentions.

Let us now see the meaning behind the sign of Jesus turning water into wine. Before interpreting the meaning behind this sign, we must understand the purpose of Jesus’ coming into the world as written in the Gospel of John. Consider John 10:10, “… I have come that they may have life, and that they may have it abundantly.” Here we see that the purpose of Jesus’ coming to the world is to give life. The Greek word used here is ‘zoe’, meaning the kind of life lived by God.

This ‘zoe’ life is symbolized by the “Tree of Life” in the Garden of Eden. In reality, the “Tree of Life” is Jesus Christ. This is why Jesus said that whoever “eats” Him will have life (‘zoe’) within him (John 6:53). Jesus gives ‘zoe’ to believers through His death, resurrection, and exaltation to the right hand of the Father. Jesus once compared Himself to a “grain of wheat,” which must die to produce many grains (John 12:24). But the ‘zoe’ life given to believers is still in the form of a “seed” and must grow. This is the meaning of “having it abundantly” in John 10:10—‘zoe’ must grow to its fullness.

If so, what is the meaning behind the miracle of “water becoming wine” as the first sign? Clearly, “water” symbolizes the human life, whereas “wine” symbolizes ‘zoe’. “Water” as human life is symbolized by the “Tree of the Knowledge of Good and Evil” in the Garden of Eden. Human life that has fallen into sin is called death, because the wages of sin is death. Death here does not mean only physical death, because Adam continued to live physically after he sinned, but death is the human life under the power of the devil (Hebrews 2:14). Thus, Jesus turning water into wine means Jesus transforming ‘human death’ into ‘life in Christ’.

Next, let us observe verse 6: “Now there were six stone water jars there for the Jewish rites of purification, each holding twenty or thirty gallons.” Since mankind ate the fruit of the Tree of Knowledge in the Garden of Eden, humans have tended to be religious to cover their “nakedness.” Religion is human effort to cover his lack or loss of God’s glory, as Adam and Eve did by making loincloths. The ritual purification according to Jewish tradition is a religious ritual—human effort to cleanse oneself. But Jesus removes these religious or human efforts to cleanse oneself and replaces them with ‘zoe’, which cleanses man from within his inner being. Thus, the purpose of Jesus’ coming into the world is to abolish religious efforts—namely the efforts of the Jewish religion to cleanse themselves—and to replace them with ‘zoe’.

Now we will discuss Jesus cleansing the Jerusalem Temple (John 2:13–22). In the synoptic Gospels, the cleansing of the temple is placed at the end of the narrative. But the apostle John places it at the beginning of his Gospel. Why? We know that the focus of John’s Gospel is the behavior of the Jewish religious leaders who opposed Jesus and the message of the Messianic kingdom. Therefore, the cleansing of the Jerusalem Temple is placed at the beginning of the narrative to show the main focus of John’s Gospel, and to highlight the importance of exposing the behavior of these Jewish religious leaders.

Verse 16 states, “… Take these things away! Do not make My Father’s house a house of merchandise!” The synoptic Gospels record it as “you have made it a den of thieves.” What actually happened in the Jerusalem Temple so that Jesus called it a “den of thieves”? We know that the Jews were required to come to Jerusalem three times a year to celebrate the feasts of Passover, Pentecost, and Tabernacles, and they had to bring an offering to the Lord (Deuteronomy 16:16). At that time, if someone wanted to offer an animal sacrifice, it would be difficult to travel to Jerusalem carrying the sacrificial animal. To help those who wanted to offer animal sacrifices, the Jewish religious leaders sold sacrificial animals in the temple courts.

These leaders claimed that the animals they sold were already inspected and declared without blemish. They also prepared money-changing tables for Jews of the diaspora who used foreign currencies. It seemed that the Jewish leaders were serving and helping those who wanted to worship at the Temple. But in reality, they were doing business in the Temple and taking profit, because the animals they sold were “more expensive” than market price. Yet the worshipers considered this normal. The problem was that Jesus saw that they had changed the fundamental nature of the Temple—from the Father’s House into a “Den of Thieves.”

Let us apply the case of Jesus cleansing the Jerusalem Temple to our current context. Certainly, the Temple in the NT context is the church, that is, the believers. Are church leaders today also doing business in such a way that they have changed the fundamental nature of the church from the Father’s House to a “Den of Thieves”?

Let us consider several facts recorded in the NT to see whether church leaders have changed the fundamental nature of the church because of commerce. Paul said to the elders of the church in Ephesus, “Even from among your own selves men will rise up, speaking perverse things, to draw

away the disciples after themselves” (Acts 20:30). One of the false teachings we discuss here is the false teaching of Balaam (Revelation 2:14). One characteristic of Balaam’s false teaching is legalizing a system of wages in serving God, because Balaam indeed loved the wages of unrighteousness (2 Peter 2:15; Jude 1:11). The ‘salary system practiced in the Christian world, making the title of pastor or minister a “profession” like that of a doctor, engineer, or civil servant, is in fact a ‘wage system in serving God’. Those who have spiritual insight can clearly see that the Christian world has become a world of commerce and profitable business for its leaders because of the legalized wage system introduced by the teaching of Balaam. In such a condition, the fundamental nature of the church has indeed changed. Therefore, it is not surprising that the Christian world cannot accept the message of the Messianic kingdom or the kingdom of heaven, just as the Jewish religion could not accept it.

We will now discuss the conversation between the Lord Jesus and the Jewish religious leader Nicodemus (John 3:1–13). The theme of this conversation is the kingdom of heaven or the kingdom of God. The meaning of the kingdom of heaven is the same as the meaning of the kingdom of God, because the phrase kingdom of heaven refers to the kingdom in the heavenly realm, while kingdom of God means the kingdom belonging to God.

John 3:3 affirms, “JESUS answered and said to him, Truly, truly, I say to you, unless a person is born from above, he cannot see the kingdom of God” (ILT). In fact, Nicodemus was quite familiar with the concept of the kingdom of God. In his understanding, he was already in—or had already taken part in—the kingdom of God because he was born as part of Yahweh’s chosen nation, Israel. Therefore, when Jesus said, “you must be born again or born from above,” Nicodemus wondered how it could be possible for a person to be born again when he is already old.

Nicodemus’ understanding, like the general understanding of the Israelites, was very physical. The Israelites perceived the Messianic kingdom as a physical kingdom. They awaited the Messiah as a descendant of David who would deliver Israel from physical enemies, rebuild the physical temple, and sit on David’s physical throne. They had strong reasons to expect this, because the prophecies of the Old Testament promised the Messianic kingdom as a kingdom like David’s. Yet Jesus sought to open their eyes to the truth that the Messianic kingdom existed in a dimension higher than the kingdom of David. Even though Nicodemus was puzzled about how an old man could be born again, Jesus still emphasized that “unless a person is born of water and the Spirit, he cannot enter the kingdom of God” (v. 5).

What is the true meaning of being born again, or born from above, or born of the Spirit? The meaning of being born of God is receiving the life of God, just as a baby who is born into the world receives the life-type of his parents. Being born again also means that a person enters the family into which he is born. A baby born into the Silitonga family automatically becomes part of the Silitonga family. Likewise, a person who is born of God automatically enters the family of God, or enters God, who is a Family. The newborn baby receives a new identity as part of a particular family. In the same way, a person who is born of God receives a new identity as a child of God.

We have repeatedly emphasized that the life of God (‘zoe’) which we receive when we are born again is still in the form of a “seed.” Yet even though it is still a “seed,” within this ‘zoe-life’ is contained the entire character of Christ—love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and Christ’s self-control. When the seed of ‘zoe-life’ grows within a child of God, he becomes like God and knows God truly (John 17:3). A person who is born again also receives a new citizenship, which is heavenly (Philippians 3:20). Therefore, to see the kingdom of God, a person must be born of God and receive the seed of ‘zoe-life’.

Let us continue our discussion of the conversation between the Lord Jesus and the Jewish religious leader Nicodemus (John 3:1–13). We have established that being born again, or born from above, or born of God means that a person receives the seed of ‘zoe-life’ into his inner being. Being born again also means that a person receives a new identity as a child of God and enters the family of God.

We know that the heavenly Father has a plan for His Family. The Father has a clear purpose for His children. What is the purpose of the heavenly Father for us, His children? If we observe John 3:3—“… Truly, truly, I say to you, unless a person is born from above, he cannot see the kingdom of God” (ILT)—we will understand that the Father’s purpose is His kingdom.

Before we continue discussing the Father’s purpose for His children, let us compare two children born into this world—one who has a clear purpose, and one who does not. Some children are very fortunate because they are born into a family whose father has a clear purpose for them. This child is accepted, loved, and raised with a certain intention. But some children are very unfortunate, for they are born without a clear purpose—indeed, their birth is unwanted, resulting from an irresponsible man and woman. This child is born without a clear purpose, and he is neither accepted, loved, nor raised for any particular intention.

We have seen above that the Father’s purpose for His children is His kingdom. Yet in the Christian world today it is commonly believed that Christians will be taken to heaven to praise and worship God forever, with no work, no responsibility, and no ministry except praising God. If we reflect on this, is this truly the Father’s purpose for us? If this were truly the Father’s purpose, then Christians would seem like children born without a clear destiny.

But praise the Lord… we see that the Bible does not say this. Scripture unveils the plan of the heavenly Father throughout the ages to establish the kingdom of His Son on earth. And this kingdom of His Son will subdue everything, so that the Father may be all in all. The Father will express Himself in and through all creation. In this age, the Father is preparing a people who will reign together with the Lord Jesus on earth until death—as the wages of sin—is subdued and no longer exists.

Thus we who are born into the family of God are being shaped, trained, and processed to be worthy to rule with the Lord Jesus on earth and to subdue all things. We are being formed into kings and priests so that we may function properly in the coming age. Our responsibilities today are merely “training” so that we may learn to be faithful in small things. We are children who have a clear purpose, clear responsibilities, and a clear ministry.

We continue to discuss the conversation between the Lord Jesus and Nicodemus in John 3:1–13, and we will reflect on verses 3 and 5: “… Truly, truly, I say to you, unless a person is born from above, he cannot see the kingdom of God… Truly, truly, I say to you, unless a person is born of water and Spirit, he cannot enter the kingdom of God” (ILT). We see here that the requirement for seeing and entering the kingdom of God is being born again or born from above. Jesus did not say that once a person is born again, he will ‘fully’ see and enter the kingdom of God. The seed of ‘zoe-life’ must grow for a person to fully see and enter the kingdom of God.

Let us again reflect on the meaning of being born again. A person who has not been born again and lives in the natural (soulish) realm cannot understand spiritual matters. Paul affirms in 1 Corinthians 2:14, “… the soulish man does not receive the things of the Spirit of God…” (ILT). The kingdom of God is a kingdom that exists in the spiritual dimension and is beyond the reach of the natural human mind. A soulish person may talk about the kingdom of heaven or the kingdom of God, but he does not understand what he is talking about.

Then how can one understand the kingdom of God? Only through the growth of ‘zoe-life’ can a person see and enter the realm of the kingdom of God. Let us take the illustration of the growth of a tree, because man is compared to a tree in Psalm 1:3. As we know, within the seed of a plant there is life. This life grows and “reaches for” or “draws in” elements from the soil, producing a tree. That tree is not merely the seed that contains life, nor is it merely the soil—it is a ‘new creation’ resulting from the growth of the seed that absorbs elements from the ground.

Likewise, a person who has the seed of ‘zoe-life’ in his inner being grows as this life “reaches for” and “takes in” the natural elements of his mind, emotions, will, and even his physical body. Such a person becomes a ‘new creation’ in Christ. It is this new creation who can see and enter the kingdom of God. But all this requires time and the process of the growth of ‘zoe-life’.

What is the meaning of “seeing” the kingdom of God? The meaning of “seeing” here certainly does not refer to physical sight. For example, if we explain something to a blind person and he says, “I see,” this does not mean he sees something physically but that he understands what we have explained. Thus, to see means to understand, to know, or to recognize. When the growth of ‘zoe-life’ within a person reaches a certain level, he begins to “see” or understand or recognize the kingdom of God.

Yet all of this is by grace. Observe Matthew 13:11: “… To you it has been given the grace to know the mysteries of the kingdom of heaven, but to them it has not been given.” Therefore, seeing the kingdom of God is the result of the growth of ‘zoe-life’, and the growth of ‘zoe-life’ within a person is an act of grace.

We have discussed “seeing” the kingdom of God, and now we will discuss “entering” the kingdom of God. To differentiate between “seeing” and “entering” the kingdom of heaven, we may observe the example of Moses, who was only allowed to see the Promised Land from Mount Nebo. Because of his mistake, Moses was not permitted to enter the Promised Land, but Caleb and Joshua entered.

We have also explained that “seeing” the kingdom of heaven requires the growth of ‘zoe-life’ within the believer. Naturally, entering the kingdom of heaven also requires the growth of ‘zoe-life’. Yet we must understand several matters so as not to be mistaken in thinking that entering the kingdom of heaven occurs only after physical death. This concept is very common in the Christian world. But let us see what the Bible says.

First, the beginning of the arrival of the kingdom of heaven on earth was in the person of Jesus Christ. Jesus Christ is the manifestation of the kingdom of heaven on earth. Then, through His death, resurrection, and ascension, the seed of His life (‘zoe’) was given into the inner being of believers. Therefore, the reality of the kingdom of heaven is in the inner being of believers.

Second, Colossians 1:13 affirms that we have been transferred out of the kingdom of darkness into the kingdom of His Son Jesus Christ. Revelation 1:9 also states, “I, John… in the kingdom…” (ILT). Thus, even now we are already in the kingdom of heaven, and the kingdom of heaven is within our inner being.

Third, the growth of ‘zoe-life’ is our covenant with God. Hebrews 8:10–11 states, “For this is the covenant that I will make with the house of Israel after those days… I will put My laws into their mind and write them on their hearts… for all shall know Me, from the least of them to the greatest of them” (ILT). How does God put His laws into our mind and write them on our heart? Through the growth of ‘zoe-life’. Through the growth of ‘zoe-life’, we come to know Him. This matter of “knowing” Him is extremely important, because Matthew 7:21–23 shows that there are people who prophesied in the name of the Lord, cast out demons in His name, and performed many miracles in His name, yet were rejected from entering the kingdom of heaven. The reason: they did not do the will of God and were not known by Him.

Fourth, we have not yet fully entered the kingdom of heaven because we have not yet fully known Him. Let us look at the example of Paul in Philippians 3:10–12: “My desire is to know Him… Not that I have already obtained this or have already been perfected…”.

Fifth, when we partake in the manifestation of the sons of God with glorified bodies to deliver creation in the coming age, then we will fully enter the kingdom of heaven manifested on earth (Romans 8:19–21).

In truth, entering the kingdom of heaven is grace. Consider Luke 12:32: “Do not fear, little flock! For your Father has been pleased to give you the kingdom.” Therefore, all Christians who have been born again are already in the kingdom of heaven, even though not fully. Yet only the “little flock” will be manifested when the Lord returns. In the Christian world many are called, but few are chosen. All of this is the sovereignty of the Father who is pleased to give the kingdom.

We continue our discussion of the conversation between the Lord Jesus and Nicodemus. Observe the terms “water” and “Spirit” in John 3:5: “… Truly, truly, I say to you, unless a person is born of water and Spirit, he cannot enter the kingdom of God” (ILT). This verse clearly states that the new birth occurs through water and Spirit.

What does “water” mean here? Consider 1 Peter 1:23: “for you have been born again not of corruptible seed, but of incorruptible, through the living word of God…” (ILT). Peter said that the new birth occurs through the living word of God. Therefore, “water” here means the word of God. Some argue that “water” refers to water baptism. Nowhere in the New Testament is there a verse supporting that water baptism causes a person to be born again. A person is born again by hearing the word of God, believing, and receiving the seed of ‘zoe-life’.

Next, ‘Spirit’ here clearly refers to the Spirit of Christ or the Holy Spirit. Thus there are two “agents” involved in bringing about the new birth. Let us take the illustration of marriage between a man and a woman, which then results in the birth of a child. We know that when the man’s sperm meets the woman’s egg cell, a ‘new human cell’ is formed. That cell then grows and becomes a baby.

The important truth when Jesus said the new birth occurs by water and Spirit is this: The Spirit here is masculine—the Spirit of God (the Father), while the “water” or the word of God is feminine—the Mother. Why do we refer to “water” or the word of God as feminine? Consider once again 1 Peter 1:23 above. The term “seed” used by Peter comes from the Greek word ‘spora’, not ‘sperma’, which refers to a father’s seed. That is why we say that the word of God is feminine—the mother.

We receive the Spirit of Life directly from the heavenly Father (Luke 24:49). Galatians 4:6 also affirms, “And because you are sons, God has sent forth the Spirit of His Son into your hearts, crying, Abba, Father!” (ILT). Meanwhile, the word of God has been entrusted to the church to be proclaimed so that a person may experience the new birth. Observe once again 1 Peter 1:23–25: “for you have been born again… through the living word of God… And this is the word which was preached to you” (ILT). Thus, the church proclaims the word of God. This true church is “… the free woman, and she is our mother” (Galatians 4:26).

The Spirit of Life—the “sperm” of the Father—whom we receive from the heavenly Father is perfect. 1 John 3:9 affirms, “Everyone who has been born of God does not sin, because His seed (Greek = ‘sperma’) remains in him…” (ILT). But the church that proclaims the word of God is not perfect, for indeed the church has fallen and become tens of thousands of denominations. Each denomination preaches a Word that is “defective” and imperfect. Therefore, the children born from it also become “defective.”

In the Christian world, it is generally believed that people who are not chosen by the Father in heaven will be thrown into hell forever. This is like a mother portraying the father as cruel, even sadistic. And the children who listen to and are taught by such a mother will believe that the father is indeed cruel.

But praise the Lord, there is a restoration of the Word, in which the proclamation delivers the good news of the kingdom of heaven. The kingdom of heaven (the Messiah) will subdue all things, so that the Father becomes all in all. The Father in heaven is portrayed as a loving Father, so that in the end, all creation is restored, and the Father can express Himself in and through all human beings (creation).

We will continue a bit more and conclude the conversation between Jesus and Nicodemus in John 3:1–13. As we already know, the core or main theme of this conversation is the kingdom of heaven—how a person can “see” and “enter” into the kingdom of heaven. We must remember that this conversation took place between Jesus, the herald of the kingdom of heaven, and Nicodemus, who represented the religious world at that time (Judaism).

The result of this conversation did not make Nicodemus a disciple of Jesus, unlike Joseph of Arimathea, a member of the Sanhedrin, who is called a disciple of Jesus even though secretly, for fear of the other Jewish leaders (John 19:38). Indeed, Nicodemus seemed to defend Jesus when he said, “Does our Law condemn a man without first hearing him and finding out what he has been doing?” (7:51). Also, Nicodemus brought a mixture of myrrh and aloes during Jesus’ burial (19:39). Yet Nicodemus is still not called a disciple of Jesus.

Let us examine briefly why Nicodemus, as a religious leader, found it difficult to believe in Jesus, to become His disciple, and to follow Him openly. John 12:42 explains, “Nevertheless many even of the rulers believed in Him, but because of the Pharisees they did not confess it, lest they should be put out of the synagogue. For they loved the praise of men more than the praise of God” (LAI).

It appears that one of the reasons Nicodemus, as a Jewish religious leader, found it difficult to believe in Jesus was that he preferred the praise of men rather than the praise of Elohim. Jesus also affirmed in John 5:43–44, “I have come in My Father’s name, and you do not receive Me; if another comes in his own name, him you will receive. How can you believe, when you receive honor from one another, and do not seek the honor that comes from the only God?” (LAI). Here Jesus clearly states why many Jewish religious leaders did not believe in or receive Him—they loved human praise.

Let us apply this truth to the context of the Christian world. Repeatedly we have emphasized that Christianity has become a religion. Church leaders who draw disciples to themselves with false teachings—Jezebel, Balaam, and Nicolaitans—have caused the early church to break into tens of thousands of denominations as we see today (Acts 20:28–30; Rev. 2–3). Undeniably, the Christian world has been infiltrated by commerce, titles, and human honor.

The leaders of the early church did not draw disciples to themselves; instead, they all merely ‘equipped’ the disciples so that they might follow the Lord Jesus wherever He went. The early church leaders did not hold authority over the Lord’s disciples. They did not take the church’s money for themselves or for their ministries as is common today. Money, position, and human honor did not reign in the early church. For this reason, the early church not only received the message of the kingdom of heaven but also proclaimed it.

Since the days of the apostle John, the church has fallen. Leaders like “Diotrephes-Diotrephes” excommunicated—not only the apostle John, who proclaimed the kingdom of heaven—but throughout Christian history, the heralds of the kingdom of heaven have been cast out. Truly, the religious world cannot accept the good news of the kingdom of heaven preached by Jesus and His apostles.

We have established that the religious world—both Judaism and Christianity—has been infiltrated by commerce, titles, and human honor. This is what causes the religious world to reject those who proclaim the good news of the kingdom of heaven. For if they accepted it, they would have to abandon the false teachings of Jezebel, Balaam, and the Nicolaitans—which means they must abandon the ‘wage system’ (Balaam’s false teaching), the pursuit of titles (the false teachings of Jezebel and the Nicolaitans), and of course, human honor. All this is almost impossible for Christian leaders who have received grace only ‘to be called’ and to be born again (receiving ‘zoe’ life). But God’s chosen people receive grace to abandon all false teachings and to serve the Lord in their daily lives according to what He has appointed for them. For in the Christian world, many are called, but few are chosen.

Now we will discuss the good news of the kingdom of heaven written in John 3:16: “For Elohim so loved the world that He gave His only begotten Son, that whoever believes in Him shall not perish but may have eternal life” (ILT). There are several things we must understand from this verse to grasp the good news of the kingdom of heaven.

First, the term ‘world’ here clearly means all people, for indeed all have been loved by the Father in heaven. All people have been blessed by the Father in heaven to such an extent that He gave His only Son to take away the sin of the world.

Second, generally, religious leaders or Bible teachers within Christianity believe that Jesus’ death atoned only for the sins of God’s chosen people. Therefore, they say, the majority of people not chosen by the Father in heaven will be cast into eternal hell—this is a commonly accepted doctrine in the Christian world. Meanwhile, John 1:29 states, “…Behold, the Lamb of God who takes away the sin of the world” (ILT). And 1 John 2:2 says, “And He Himself is the propitiation for our sins, and not for ours only but also for the sins of the whole world.” The doctrine of “eternal hell” has portrayed the Father in heaven—who so loves all humanity—as a terrifying “monster” who cruelly throws people into everlasting torment. Yet this is what the majority in Christianity believe.

Third, the phrase ‘whoever believes’ is widely misunderstood as if people dead in sin can respond to God’s call—making salvation dependent on human choice, whether to believe or not. But Jesus clearly said, “No one can come to Me unless the Father who sent Me draws him” (John 6:44). Thus salvation depends entirely on the Father in heaven. And the Father desires all people to be saved and to come to the knowledge of the truth (1 Timothy 2:4). Therefore, in His time, all humanity will be saved by the Father.

Who will the Father in heaven use to save all humanity? Of course, the Messianic kingdom, in which His chosen people will function as priests and kings in the age to come (Revelation 20:4–6). This is the good news of the kingdom of heaven, or the kingdom of the Messiah.

Let us continue discussing the good news of the kingdom of heaven or the kingdom of the Messiah. Consider these verses in the Gospel of John. John 3:34: “For He whom God has sent speaks the words of God, for God gives the Spirit without limit” (LAI). John 14:12: “Truly, truly, I say to you, whoever believes in Me will also do the works that I do, and even greater works than these, because I am going to the Father.” John 16:7: “…for if I do not go away, the Comforter will not come to you; but if I go, I will send Him to you.”

From these verses, we understand the following: First, the Holy Spirit given to Jesus, as the One sent by Elohim, is the unlimited Spirit. Second, Jesus promised each believer that he would do greater works than those Jesus Himself performed. Surely these works are not the work of redemption on the cross, for no one can share in that work. Third, the reason believers can perform greater works than Jesus is that ‘Jesus goes to the Father’. Fourth, the purpose of Jesus going to the Father is that He might send the Comforter, the Holy Spirit, to the church.

We see that the Holy Spirit given to Jesus was ‘the unlimited Spirit’, while the Holy Spirit poured out upon the church on the Day of Pentecost was only the Spirit as a “pledge/down payment.” See Ephesians 1:13–14: “…when you believed, you were sealed with the promised Holy Spirit. And the Holy Spirit is the guarantee of our inheritance until the redemption of the purchased possession…” The Greek term translated ‘guarantee’ is ‘arrabōn’, meaning a pledge or down payment, a guarantee that the full payment will follow. So, in time, the church will receive the Holy Spirit without limit, just as Jesus did when He ministered on earth. This is the true inheritance of the church—to receive the unlimited Holy Spirit.

When will the church perform the greater works Jesus mentioned? The answer, of course, is when the church receives the outpouring of the unlimited Holy Spirit, just as Jesus did. When, then, will the church receive this unlimited outpouring?

Throughout the New Testament, it is evident that at the coming of Jesus (commonly called the “second coming”), Jesus will establish His kingdom on earth. At that time the church will receive the unlimited outpouring of the Holy Spirit and will perform the greater works that Jesus promised—except for the redemptive work on the cross, as mentioned earlier.

However, not all members of the church will share in these great works, because the church has fallen and split into tens of thousands of denominations. Also, in the parables of the kingdom of heaven in Matthew—such as the parable of the wise and foolish virgins, the talents, the faithful and evil servants, the sower, and the wheat and tares—it is clear that only a portion will take part in these great works. The church has fallen, and the Lord is calling His overcomers (Revelation 2–3). When Jesus returns, He will judge the church, and the ‘overcoming church’ will partake in these great works, which include delivering creation from the bondage of corruption, causing the earth to move toward the new heaven and new earth (Romans 8:19–21).

We now turn to the conversation between Jesus and the Samaritan woman in John 4:4–26. We will see later that this conversation is essentially similar in principle to the conversation between Jesus and Nicodemus, the Jewish religious leader. We will clearly see the difference between those who live in a religious realm and those who live in the realm of the kingdom of heaven. Thus, in principle, this conversation is between Jesus, the herald of the good news of the kingdom of heaven, and the Samaritan woman with her religious concepts.

Jesus began the conversation by asking the Samaritan woman for physical water. After a brief exchange, Jesus said, “…Everyone who drinks of this water will thirst again, but whoever drinks of the water that I shall give him will never thirst. But the water that I shall give him will become in him a spring of water welling up to eternal life” (4:13–14). Of course, the water Jesus referred to was not physical water, as the Samaritan woman thought, but the “living water” given to those who believe.

Consider John 7:38–39: “Whoever believes in Me, as the Scripture has said, out of his heart will flow rivers of living water. By this He meant the Spirit, whom those who believed in Him were later to receive…” Thus, for those who believe in Jesus Christ, within their innermost being resides the Holy Spirit, the giver of “rivers of living water,” or in other words, within the believer there is a “spring of living water” that continuously wells up unto eternal life.

In 1 John 2:27, the apostle John refers to this “spring of living water” as “the anointing within the believer.” Note the verse: “But the anointing which you have received from Him abides in you, and you need that no one teach you…” This anointing within teaches the believer all things—how to pray, read the Scriptures, serve, follow the Lord, even how to eat, drink, sleep, work, conduct business, and everything related to daily life. Therefore, the apostle John says, “you do not need anyone to teach you.” Of course, John does not mean that we should not learn from others, for he himself wrote letters so that the church might learn from him. But the life of the believer must depend entirely on the “spring of living water” within his inner being, not on something outside himself.

After Jesus explained to the Samaritan woman about the “spring of living water” within the believer, she responded in almost the same way Nicodemus did—thinking in physical terms. Her response in verse 15: “…Sir, give me this water, so that I will not be thirsty nor have to come here to draw water.” Just like Nicodemus’ physical response when Jesus spoke of being “born of the Spirit.”

It appears that religious people like the Samaritan woman and Nicodemus always think in earthly, physical terms. Religious people always depend on something outside themselves to fulfill their spiritual needs. They are unaware that the “spring of living water” is within them—in their inner being. In Christianity, religious people always need religious leaders, church buildings, programs of all kinds to support their spirituality. They do not realize that a “spring of living water” exists within them, and that this is enough.

Certainly, it is not wrong for Christians to gather to encourage one another in the Lord. But if Christians feel they cannot live spiritually without “something outside themselves”—whether it be religious leaders (pastors), buildings, programs—then such Christians are still being religious, not living by the life of Christ. Such Christians have not realized that within them is a “spring of living life.” In fact, he was not yet aware that within his inner being there was the kingdom of heaven. The kingdom of God is within you.

Let us continue our discussion of Jesus’ conversation with the Samaritan woman in John 4:4–26. After the Samaritan woman realized that Jesus was a prophet, she asked a “religious question” about worship, saying, “Our fathers worshiped on this mountain, but you Jews say that Jerusalem is the place where people ought to worship.” Jesus said to her, “Believe Me, woman, the hour is coming when you will worship the Father neither on this mountain nor in Jerusalem… But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and in truth…” (4:20–23).

For the Samaritans, their place of worship was Mount Gerizim. The Jews, however, based on the Law of Moses, were required to worship in Jerusalem, the place Yahweh chose to put His name. Thus, three times a year every Jewish man had to come to the Temple in Jerusalem to celebrate Passover, Pentecost, and Tabernacles. But all these regulations belonged to the religious realm and were only temporary.

Religion is always full of rules regarding worship, including Judaism. Many people are unaware that Judaism, related to the Mosaic Covenant, was actually only a symbol, a shadow, and a prophecy. When Jesus came, He fulfilled every prophecy, symbol, and shadow. None was left unfulfilled. On the cross, all prophecies, symbols, and shadows of the Old Testament were fulfilled when He cried, ‘Tetelestai’, meaning ‘completely complete’ or ‘perfectly perfect’, that is, utterly perfect and utterly complete. The fulfillment of all Old Testament symbols, shadows, and prophecies is ‘Christ within the inner being’ of every believer (Colossians 2:17; 1:27). Christ is the Life-giving Spirit. That is why Jesus said, “I came that they may have life—zoe” (John 10:10).

Hebrews 8:13 states, “By calling this covenant ‘new,’ He has made the first one obsolete; and what is obsolete and aging will soon disappear.” Thus, Judaism related to the Old Covenant was near its disappearance. Indeed, when in A.D. 70 the Temple in Jerusalem was destroyed by the Roman army, Judaism practically ceased to exist. The synagogues were merely gathering places where Jews prayed and studied the Law of Moses. All the symbols and shadows of sacrifices performed in the Temple were gone. Their fulfillment had come: Christ within every believer. This is the meaning of ‘worship in spirit and truth’—worship in the inner being, and in ‘reality’ (truth = ‘aletheia’ = reality). Reality means no longer symbols or shadows, but the essence itself.

Therefore, when Jesus came, He abolished worship in the religious realm and replaced it with reality, the essence, what a thing truly is—no longer symbols or shadows. For us, the people of the kingdom, worship is a daily life led by ‘Christ within’. There are no more rules such as “you must worship on that mountain” or “on this mountain.”

The early church, whose worship was spontaneous and Spirit-led, has now changed into the world of Christianity, in which each denomination has its own rules, its own rituals, its own buildings—all of which have departed from ‘worship in spirit and truth’.

We have seen that Jesus’ conversation with the Samaritan woman was a conversation between Jesus, the herald of the kingdom of heaven, and a Samaritan woman who represented the “religious mindset” of that time. Now we will discuss Jesus’ conversation with His disciples, who at that time also still possessed a “religious mindset.” Notice John 4:27: “At this point His disciples came, and they marveled that He was speaking with a woman…” Their amazement did not come from a “normal mindset.” For if someone had a normal mindset, it would be perfectly natural for a man to speak in public with a woman he did not know.

Clearly, the disciples’ astonishment was caused by the “religious mindset” still attached to them. For Jews, associating with other nations was strange. At that time, their social hierarchy was heavily influenced by Judaism. For Jews, the High Priest held the highest rank, followed by the Levites, including the Pharisees and scribes. Next came the educated and wealthy people, and at the very bottom were tax collectors and prostitutes.

Foreigners were considered even lower than tax collectors and prostitutes. That is why when Jesus spoke to the Syrophoenician (Canaanite) woman using the parable that “it is not right to take the children’s bread and throw it to the dogs,” the Jews did not consider it an insult (Matthew 15:26). Even the Pharisees would not eat (or associate) with tax collectors and prostitutes, even though they were fellow Jews. The Samaritans were not considered pure Jews; thus, influenced by their “religious mindset,” Jews did not associate with Samaritans.

Let us continue Jesus’ conversation with His disciples when they urged Him to eat. Jesus answered, “…I have food to eat that you do not know about… My food is to do the will of Him who sent Me and to finish His work.” (4:32,34). Why did Jesus say they did not know His food? Because to the disciples, who still thought religiously, worship was not food. For Jesus, worship in spirit and truth—doing the will of Him who sent Him and completing His work—is food. The disciples did not yet understand this “food.” To them, and to the Jews with their religious mindset, worship meant performing rituals and everything commanded in the Law.

At one point Jesus cried out, “Whoever eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day.” (6:54). After Jesus said such things, many of His disciples turned back and no longer followed Him (6:66). Even His disciples with a religious mindset turned away because they could not grasp the meaning of the “eating” Jesus spoke of.

We know that eating produces energy for a person. For Christians who “serve full time” and feel tired, weary, and in need of refreshing, they have not yet understood the principle of “eating” Jesus taught. Perhaps they have only practiced the Christian religion—performing religious rules, religious programs, rituals, and services. The herald of the kingdom of heaven does not teach people to have a “religious mindset,” but urges them to “eat” Jesus’ flesh and drink His blood, that they may have zoe-life and grow in the knowledge of the Father.

After Jesus said that “My food is to do the will of Him who sent Me,” He continued: “Do you not say, ‘Four months more and then comes the harvest’? But I say to you, look around you and see the fields; they are already white for harvest.” (John 4:35). The “harvest of souls” is directly related to the will of the Father who sent Jesus. The proclamation of the kingdom of heaven is inseparable from the harvest of souls. But we must understand what the harvest of souls means, because in modern Christianity there is a belief that before Jesus returns (often called the “second coming”), there will be a massive harvest of souls—meaning mass conversions. Scripture does not support this idea. In Scripture, harvest always refers to fruit that is already ripe. Thus, the souls harvested are souls that have matured.

We will examine what Scripture teaches about the harvest of souls, because this is important in proclaiming the good news of the kingdom. We will explain the harvest of souls in relation to the three major feasts of Israel: Passover, Pentecost, and Tabernacles. Generally, the harvest of souls related to Passover refers to Jews (under the Mosaic dispensation) who believed in Jesus and received the New Covenant mediated by Him. Of course, God also had mature souls in the Old Testament era before Jesus came—His chosen ones of that time. Next, the harvest related to Pentecost refers to all of God’s chosen people throughout the church age, who will be manifested at the end of the age as “firstfruits” (Romans 8:19–21). Finally, the harvest related to Tabernacles refers to all humanity being harvested through the ministry of the sons of God (the ministry of the firstfruits), as described in Romans 8:19–21.

Let us explain further the “harvest of souls” related to the fulfillment of Passover, according to our previously cited verse (John 4:35). The Greek term translated ‘harvest’ is ‘therismos’, meaning ‘the process and season of reaping’. Jesus said the time of harvest had come. The Indonesian translation says “ripe for harvest.” Thus, the harvest of souls related to the fulfillment of Passover occurred in Jesus’ generation.

Who were the reapers? John 4:38 says, “I sent you to reap…” The disciples were the reapers. But the sowers were not the disciples. Verse 38 says, “…others have labored, and you have entered into their labor.” The “others” Jesus meant were all the servants of God in the Old Testament—prophets, priests, kings, and all God’s chosen ones who had served Yahweh. But Jesus added that both sower and reaper rejoice together and receive their reward.

What about the harvest related to Pentecost and Tabernacles? Consider Exodus 23:16 (ILT): “Also the Feast of Harvest, the firstfruits of your labors which you have sown in the field; and the Feast of Ingathering at the end of the year, when you gather in the fruit of your labors from the field.” The Hebrew word translated ‘firstfruits’ is BIKKURIM, meaning firstfruits. The harvest of firstfruits points to the fulfillment of Pentecost, while the “Feast of Ingathering” points to Tabernacles, when all the produce of the field is gathered. This shows that the fulfillment of Tabernacles occurs when all the work of the field is gathered—in other words, when ALL SOULS ARE HARVESTED as the result of the labor of the reapers. Thus is the good news of the kingdom of heaven proclaimed by Jesus, wherein ultimately all souls are harvested for the glory of the Father.

Now we will discuss the ‘second sign’, where Jesus healed the royal official’s son (John 4:46–54). We have discussed the ‘first sign’, when Jesus turned water into wine, whose meaning was that Jesus transformed ‘human death’ into ‘life in Christ’. The second sign continues the first, with its focus on the physical body of the official’s son.

Notice verse 53: “Then the father realized that this was the exact time at which Jesus had said to him, ‘Your son lives.’ So he and his entire household believed.” The word “lives” here is the Greek ‘zao’, a verb meaning ‘to live’ or ‘be alive’. Although the child could return to healthy life, he would still eventually die physically. This miracle was only a sign. There is meaning behind this sign. Let us look at its meaning.

When the father knew his son had recovered, he believed. Throughout the Gospel of John, we see the theme “believing in Jesus results in receiving eternal life—zoe.” Jesus’ purpose for coming to this world was not merely to perform healing miracles, but by performing miracles as “signs,” people could believe and receive zoe-life. Giving zoe-life is the purpose for which Jesus came (John 10:10). Thus, the meaning behind the miracle of healing the boy’s physical body is that Jesus will give zoe-life in such a way that a person will no longer die. But we must understand how this process occurs.

Let us explain this through Romans 8, which speaks of ‘the redemption of the body’ or ‘glorification by faith’. The redemption of the body—glorification by faith—is the peak of salvation provided for us in Christ. Romans 8:10 states, “But if Christ is in you, the body is dead because of sin…” Paul states clearly that our physical body will certainly die because of sin—even though we have experienced justification by faith and sanctification by faith, as Paul explained in the first seven chapters of Romans. Thus, if someone has only experienced justification and sanctification by faith, their salvation is not yet complete.

What then is the meaning of the redemption of the body or glorification by faith, which we call the peak of salvation? Consider several verses in Romans 8 (ILT). Verse 23: “…eagerly waiting for adoption, the redemption of our body.” Verse 17: “And if children, then heirs—heirs of God and joint-heirs with Christ—if indeed we suffer with Him, that we may also be glorified together.” Verses 19–21: “For the earnest expectation of creation eagerly waits for the revealing of the sons of God… creation itself will also be delivered from the bondage of corruption into the glorious freedom of the children of God.”

Clearly, the redemption of the body is the moment when our mortal physical body is replaced with a ‘glorified body’ like the glorified body of the Lord Jesus Christ. At His coming, we who believe will be manifested to all creation to deliver it from corruption. This is the good news of the kingdom. This is the meaning behind the sign of Jesus healing the boy’s physical body.

Now we will discuss the third sign, when Jesus healed a man on the Sabbath at the pool of Bethesda (John 5:1–18). We have discussed the meaning behind the ‘second sign’—healing the boy’s body—which pointed to the giving of zoe-life resulting ultimately in a glorified body.

Let us observe what happened in this third sign. The apostle John frequently used symbols in his writings, in which behind each symbol lies a meaning to be understood. Even the book of Revelation is written in symbolic language (Revelation 1:1, ‘semaíno’, translated ‘to show’, from the root ‘sema’, meaning symbol or sign). Thus it is appropriate for us to look for symbolic meaning in the healing at the pool of Bethesda.

John 5:2 states, “Now in Jerusalem near the Sheep Gate there is a pool, which in Hebrew is called Bethesda; it has five porticoes.” The “Sheep Gate (sheepfold)” signifies “an entrance into a religion that keeps the law,” just as in John 10:1, the term “sheepfold” refers to Judaism as a religion of law by which Israel was governed.

Bethesda means house of mercy, signifying that God’s people who practice law-keeping need God’s mercy because of the inability and weakness of the flesh (Romans 7:7–24). A “portico” signifies a place of rest for those who practice a “law-keeping religion.” The number 5 means responsibility. Thus is the meaning behind the symbols in verse 2.

Verse 3 states, “In these porticoes lay a multitude of those who were sick, blind, lame, and paralyzed, waiting for the moving of the waters.” This verse points out that those who live under the religion of the Law of Moses experience blindness, lameness, and paralysis, because human beings cannot be justified by the Law.

Verse 8 says, “Jesus said to him: Rise, take up your mat, and walk.” This is the good news of the kingdom of heaven, in which those who are sick because of the religion of the Law are healed. Jesus did not impose any requirements on this sick man, except to ask whether he wanted to be healed. This question is very important, because generally those who are sick due to the “religion of the Law” no longer desire or expect to be healed. They have become accustomed to and comfortable with religious rituals, even unaware that they are spiritually paralyzed, blind, and lame.

What, then, is the meaning behind this third sign Jesus performed? Jesus not only imparted His life (zoe) to the sick, but specifically healed those living under the religion of the Law. Yet the difficulty for religious people is that they have become too comfortable with their condition.

How is the Christian world today? As we know, Christianity has become a religion full of rules—organizational rules, denominational rules, rules imposed by religious leaders, and even rules imported from the Old Testament, particularly the laws of tithing (money), firstfruits (money), and many others. As in the case of the pool of Bethesda, Christians today are generally very comfortable with their condition and unable to receive the good news of the kingdom of heaven which is given without conditions.

We continue our discussion of the third sign, in which Jesus healed a man on the Sabbath at the pool of Bethesda (John 5:1–18). After Jesus healed him on the Sabbath, “… the Jews persecuted Jesus because He did these things on the Sabbath” (5:16). But Jesus answered that His Father is

working until now, and He also works (5:17). Here we see a conflict between Jesus and the Jewish religious leaders concerning the meaning of the Sabbath.

Let us speak about the meaning of the Sabbath for Israel. For Israel within the Mosaic Covenant, the Sabbath was a sign of the covenant between Yahweh and Israel (Exodus 31:12–17; Ezekiel 20:10–26; Leviticus 23:3). God reminded Israel that He created the heavens and the earth in six days and sanctified the seventh day as a ‘day of rest’. Israel had to follow this pattern: six days of work and rest on the seventh day. Anyone in Israel who violated the Sabbath was to be put to death.

The Jewish religious leaders did not understand that Jesus came as the Messiah to establish the New Covenant with Israel and to ‘fulfill’ the covenant sign of the Sabbath. Here we will see several facts about the Sabbath in relation to the New Covenant.

First, Jesus explained that the Sabbath was made for man, not man for the Sabbath (Mark 2:27). Its purpose was to give true rest, not to be a religious ritual. The ritual observance of the Sabbath was only symbolic and temporary for Judaism until its fulfillment arrived.

Second, Jesus declared that He is Lord of the Sabbath (Mark 2:28). This means He is greater than the ritual of keeping the Sabbath. He Himself would fulfill the Sabbath and bring true rest to those who believe Him (Matthew 11:28–30). The fulfillment of the Sabbath and other symbols is “Christ in you” (Colossians 2:16–17; 1:27). If a believer lives in Christ and obeys His inner leading, then even while working he still experiences “true rest” day by day.

Third, all the moral laws of the Law (the Ten Commandments) are not abolished but fulfilled in the law of loving one another given by Jesus to His disciples on the night before His death (John 15:12). But the Sabbath law has been annulled/fulfilled for believers. There is no “Christian Sabbath” in the context of the New Covenant. Every believer has already entered the ‘true Sabbath rest’ in Christ.

We have stated that the Sabbath was the covenant sign between Yahweh and Israel. So, what is the covenant sign between believers and God in the New Covenant? The sign or seal of the New Covenant is the Holy Spirit (Ephesians 1:13–14; 2 Corinthians 1:22). The Holy Spirit within the believer is the sign or seal of the New Covenant. That is why believers worship “in spirit and in truth” (John 4:23). Next, we will discuss “Sunday,” which is often misunderstood as the Christian “Sabbath.”

We have explained the meaning of the Sabbath in the light of the New Covenant. The debate between Jesus and the Jewish religious leaders was that they observed the Sabbath literally, while Jesus brought the essence of it—the fulfillment. Religious people always try to follow rules to gain favor from God.

The Gospel of John records many conversations or debates between Jesus and the Jewish religious leaders. We must understand the meaning of these debates, because Christianity too has become a religion with many religious rules in each denomination. Now we will discuss ‘Sunday’, often misunderstood as the Christian “Sabbath.” In Christian practice, Sunday worship has become a rule that must be obeyed by every Christian—almost replacing the meaning of the Sabbath for Israel. This is important to examine because the worship Jesus taught is worship in spirit and truth (John 4).

Let us consider a few verses or reasons commonly used to support the requirement of Sunday worship. Note that if Christians feel led by the Lord to gather on Sunday, that is not wrong at all. What we should question is making Sunday worship a mandatory rule for all Christians.

The common argument is that Sunday (the first day of the week) is the day of Jesus’ resurrection. Therefore Christians must celebrate the resurrection every Sunday. But Jesus instructed us to remember ‘His death’ through the symbols of bread and wine. The early church did this daily, from house to house, in rotation (Acts 2:46).

There is also a case where believers gathered on the first day of the week to break bread (Acts 20:7). There is no indication in the New Testament that Christians are commanded to hold Sunday worship to commemorate the resurrection. Next, Paul instructed the Corinthians to set aside money on the first day of every week (1 Corinthians 16:2). Paul was not commanding them to gather for worship on the first day. He was telling them to set aside money at home on that day so that collections would not need to be made when he arrived. There is no other New Testament passage that supports a rule requiring Sunday worship.

Some interpret ‘the Lord’s Day’ in Revelation 1:10 as Sunday, and therefore claim Christians must worship on Sunday. This interpretation is forced. The term ‘the Day of the Lord’ in the Old Testament often means a day of darkness or judgment (Amos 5:18; Isaiah 22; Jeremiah 30:1–17; Joel 1–2; Zephaniah 1).

In the New Testament it can mean judgment or a time when God visits His people (Acts 2:20; 1 Corinthians 1:8; 5:5; 2 Corinthians 1:14; 1 Thessalonians 5:2; 2 Thessalonians 2:2; 2 Peter 3:10). Thus “the Lord’s Day” in Revelation 1:10 is best understood as the day the Lord visited John and gave him revelation.

What, then, is the motivation behind making Sunday worship a requirement? We know that the fall of the church occurred because certain leaders, with false teachings, tried to draw the Lord’s disciples after themselves (Acts 20:28–30). It cannot be denied that a useful way to bind people to follow leaders is to create religious rules. One such rule is mandatory Sunday worship. These religious rules actually hinder believers from worshiping in spirit and truth as Jesus taught.

We continue discussing the third sign in John 5:1–18. We have explained that the meaning behind this sign is that Jesus heals those who live under the religion of the Law. Because He healed on the Sabbath, the Jewish leaders opposed Him. We have examined the Sabbath and the requirement of Sunday worship. Now we consider another reason the Jewish leaders opposed Him. John 5:18 states: “For this reason the Jews sought all the more to kill Him, because not only did He break the Sabbath, but He also called God His Father, making Himself equal with God.”

Another issue for the Jewish leaders was “blasphemy,” because by calling God His Father, Jesus made Himself equal with God. This revelation about the relationship between Jesus and the Father was new. The Jewish leaders understood Yahweh as “Father” only in the sense of Creator or Originator. But when Jesus brought new revelation, they could not accept it. Why could they not accept new revelation?

To explain this, we must first understand the nature of religion, in this case Judaism. In one sense, Judaism began with the ‘revelation to Moses’. The Jewish leaders proudly called themselves ‘disciples of Moses’. They were convinced that God had spoken and given His revelation through Moses (John 9:29). This is true—but what they failed to understand is that divine revelation is ‘progressive’. Religious people cannot accept new revelation.

In the Synoptic Gospels we find the saying that “old wineskins cannot hold new wine” (Matthew 9:17; Mark 2:22; Luke 5:37). The context is a question about fasting. We must remember that John the Baptist belonged to the dispensation of the Law, even though he preached that the kingdom of heaven was near. The “old wineskin” is the dispensation of the Law; the “new wine” is the new revelation of the kingdom of heaven that Jesus proclaimed. Naturally, those of the Law cannot accept the “new wine” of the kingdom. They believe “the old wine is better” (Luke 5:39). Those who have drunk the old wine of religion do not want the new. Such is the nature of religion. Religion is static. Religious people remain in their comfort zone. They do not advance—and indeed cannot.

Let us apply this understanding of religion to Christianity. Christianity has become a religion—the Christian religion. Consider the history of the church for the last 2,000 years. Whenever a new movement or new revelation emerged, those of the established Christian religion persecuted it, because they could not accept “new revelation.”

So it is today. The revelation of the ‘kingdom of heaven’ cannot be accepted by Christian religious leaders. Those who proclaim the good news of the kingdom will stand outside the “camp” of institutional Christianity. But those who receive grace—who do not have a ‘Christian religion’ but Christ’s ‘life’—can receive new revelation.

We now come to the ‘fourth sign’, recorded in John 6:1–15. This sign is the miracle in which Jesus fed five thousand men with only five loaves and two fish. After the crowd witnessed this miracle, they sought to take Him by force and make Him king. Notice verse 15: “Therefore when Jesus perceived that they were about to come and seize Him to make Him king, He withdrew again to the mountain by Himself.” Indeed, Jesus came into the world as King, as He told Pilate (18:37). But the crowds who experienced His miracle did not understand God’s ways. Let us examine why Jesus withdrew alone to the mountain.

The crowds understood the Messianic kingdom as a physical, earthly kingdom like David’s. This concept was taught by the Jewish religious leaders. Once, Jesus tried to correct their concept of the Messianic kingdom. Matthew 22:41–46 states: “While the Pharisees were gathered together, Jesus asked them, saying: What do you think of the Messiah? Whose son is He? They said to Him: The Son of David. He said to them: How then does David in the Spirit call Him ‘Lord,’ saying: The LORD said to my Lord…? If David calls Him Lord, how is He his son?”

The Jewish leaders could not answer because they believed the Messianic kingdom must be like David’s earthly kingdom. They did not understand that David’s earthly kingdom was only a ‘symbol’ or ‘shadow’ of the spiritual kingdom of the Messiah (the kingdom of heaven). Jesus told Pilate that His kingdom is not of this world (John 18:36).

That is why both Jesus and John the Baptist cried out, “Repent, for the kingdom of heaven is at hand.” To repent, or ‘metanoia’, means to change one’s concept or way of thinking. If the Jewish religious leaders did not change their concept of the Messianic kingdom, they would not be able to receive Jesus.

Indeed, religion is inherently physical. Religion can always be observed with the physical eyes. The Jewish religion (Judaism) could be clearly seen. They had the Temple with all its visible rituals. They were completely unaware that all of these were merely symbols. When Jesus came and brought the ‘reality’ or ‘essence’ behind all those symbols, they rejected Him and considered Him a deceiver, a blasphemer, and so on.

Let us now look at Christianity today. Has Christianity not also become a religion? When the Holy Spirit was poured out on the Day of Pentecost, Christianity had not yet become a religion. Why? Because even though the early church (its people) could be seen physically, their movement was not easily visible, for they all moved according to the leading of the Holy Spirit. There are 70 occurrences of expressions like ‘the Holy Spirit led’, ‘the Holy Spirit forbade’, ‘the whisper of the Spirit’, and so on, in the 28 chapters of the book of Acts. History records that roughly 200 years later, the early Christians had conquered the then–known world, moving only from house to house—without buildings, without organizations, without the trappings that are commonly found in a religion.

Then, after Emperor Constantine accepted Christianity in 313 AD, buildings and cathedrals began to be built, rituals, creeds, rules, and all things typical of an established religion. This has continued in Christianity to this day. The Christian religion is visibly clear—its denominational buildings, the robes of its religious leaders, its rituals, its organizational rules, and so on. Certainly, the Christian religion cannot receive the good news of the kingdom of heaven.

Before we enter into the fifth sign, in which Jesus walks on water, let us continue the story of Jesus feeding the 5,000. Because Jesus knew that the ‘crowd’ would come and try to take Him by force to make Him king, He withdrew to the mountain by Himself. The next day, the ‘crowd’ searched for Jesus, found Him on the other side of the sea, and asked, “Rabbi, when did You get here?” (6:25).

Jesus answered the crowd firmly, “…Truly, truly, I say to you, you are seeking Me not because you saw the signs, but because you ate the loaves and were filled. Work not for the food that perishes, but for the food that endures to eternal life…” (6:26–27). From this verse we see that the miracles of Jesus have spiritual intentions behind them. Certainly Jesus loved the crowd and met their physical need for bread. But the primary purpose of Jesus’ coming to the world was not merely to perform miracles. Jesus came so that we may receive His life (John 10:10).

His life, symbolized by the Tree of Life in the Garden of Eden, is what we need to resolve the root of our problem caused by sin. The devil seeks to trap humans so that they focus only on physical needs. Meanwhile Jesus stated clearly that man shall not live by bread alone, but by every word of God. In the Gospels, those who followed Jesus—called “the crowd”—followed Him because of the miracles they saw. They were unable to perceive the meaning behind each miracle Jesus performed.

Jesus rebuked the attitude of the crowd that followed Him merely because of His miracles. That is why Jesus said, “Work not for the food that perishes, but for the food that endures to eternal life.” Physical bread is needed only as long as we live in our physical bodies. But our spirit needs the life of Christ (‘zoe’) in order to become like Him in image and likeness.

Let us talk briefly about the role of miracles in the preaching of the Word. Many people assume that miracles can make people believe in Jesus. This is not the case. Notice John 12:37: “Though Jesus had performed so many signs before them, they still did not believe in Him.” Miracles may confirm or strengthen the Word preached (Acts 14:3), but miracles themselves cannot make someone believe in Jesus. A person can believe in Jesus only because he receives grace from the Father in heaven. Truly, the faith we have is ‘faith in Christ’, a faith granted to us by the Father in heaven. Our part is only to ‘keep’ the faith given to us, as Paul testified at the end of his life (2 Timothy 4:7).

Jesus desires that a person follow Him because he sees the signs/miracles He performs. If someone sees the miracle of the five loaves and two fish, then he can understand that Jesus is the true food. Jesus is the bread of life. If someone works and seeks Jesus, who is the true food, then this is pleasing to Him.

Let us continue the story of Jesus feeding the 5,000 (John 6). After Jesus rebuked the crowd for not seeing the sign behind His miracle, He said, “…I am the bread of life; whoever comes to Me shall never hunger, and whoever believes in Me shall never thirst” (6:35). The term ‘life’ here is ‘zoe’, the kind of life that Elohim lives. This is the primary purpose of Jesus’ coming to the world—to give ‘zoe’-life to everyone who believes (10:10).

This ‘zoe’ life is related to the matter of “eating,” meaning that we must “eat” ‘zoe’ life so that we will never hunger or thirst again. How can we eat His life? Many Christians think that by reading the Bible, they automatically “eat” ‘zoe’ life. Not so, my brother. The Pharisees and scribes studied their Scriptures (the Old Testament), yet they did not come to Jesus to receive ‘zoe’ life (5:39–40). Why? Because “It is the Spirit who gives life; the flesh profits nothing. The words that I speak to you are spirit and are life” (6:63).

The term ‘flesh’, translated from the Greek ‘sarx’, does not mean the human body. We can understand the meaning of ‘sarx’ by examining Romans 8:6: “For the mind of the flesh is death, but the mind of the Spirit is life and peace” (ILT). The flesh has a mindset, and this mindset is death. Therefore, if someone reads the Bible with a ‘fleshly mindset’, he cannot eat ‘zoe’ life. A person with a fleshly mindset will find only the “written law” of Scripture, which brings death (2 Corinthians 3:6).

Thus the Pharisees and scribes had a fleshly (physical) mindset, not a spiritual one. They assumed that the Messianic kingdom had to be like the physical kingdom of David, for the Messiah is the son of David. This mindset is what led them to kill Jesus, who is ‘zoe’ (“I am the life,” 14:6), even though they diligently studied the Scriptures. Truly, the flesh is a mindset, and the mindset of the flesh is a physical mindset, not the mindset of the Spirit. The Pharisees and scribes, having a ‘fleshly mindset’, not only failed to eat ‘zoe’ life, but even killed Jesus, who is the very ‘zoe’.

If so, how can we eat ‘zoe’ life? Jesus clearly said that no one can come to Him unless he is drawn and taught by the Father in heaven (6:44–45). Therefore, we must be drawn and taught by the Father; then we will be able to eat ‘zoe’ life. All of this depends on the grace and favor of the Father who draws us and gives us His teaching.

Let us apply this truth to the Christian world. Do most church leaders have a fleshly mindset? Let us examine the origin of the many denominations in Christianity. Paul warned the church leaders (elders) in Ephesus that fierce wolves would come, causing some leaders to draw the Lord’s disciples after themselves (Acts 20:28–30). Church leaders are supposed only to equip the Lord’s disciples so that they may build up the Body of Christ (Ephesians 4:11–12). But because leaders drew disciples to themselves, some of the Lord’s disciples followed this leader, and others followed that leader.

Observe why the Church (a woman) is symbolized by Babylon in Revelation 17:5. We know that Babylon was the kingdom built by Nimrod (Genesis 10:10). If a person can see spiritually, he will realize that denominations are nothing other than earthly (human) kingdoms built by each church leader. Every denomination will draw the Lord’s disciples, and every denomination will have its own “Nimrod.” The existence of denominations in the Christian world proves that church leaders have a fleshly mindset.

The fleshly mindset builds earthly kingdoms for themselves. Denominational leaders are not building the kingdom of heaven (the Messianic kingdom), but are building a physical ‘kingdom of David’. That is why the good news of the kingdom of heaven cannot be understood or accepted by denominations. How could leaders accept the spiritual message of the kingdom of heaven when they are busy building their own kingdoms?

We will now discuss the expression that frequently appears in the Gospel of John: “I am…” We know there are seven ‘I am’ statements in the Gospel of John. We have discussed the ‘bread of life’ in the statement “I am the bread of life”; therefore, let us now focus on the expression ‘I am’.

The expression ‘I am’ is translated from the Greek ‘ego eimi’. In John 8:58 we read, “Jesus said to them, ‘Truly, truly, I say to you, before Abraham was, I am.’” The phrase ‘I am’ here is ‘ego eimi’. With this declaration, Jesus linked Himself to Yahweh, who declared Himself as I AM in Exodus 3:14: “… I AM WHO I AM…” (ILT). The Hebrew expression for I AM WHO I AM is ‘Ehyeh Asher Ehyeh’, meaning Elohim who is ‘actively, eternally present’. Truly, the declaration ‘I am’ (ego eimi) may only be spoken by Jesus. The Jewish religious leaders understood this expression, which is why they accused Jesus of equating Himself with Yahweh and of blaspheming Elohim when He said ‘I am’ (ego eimi) in Mark 14:61–62.

We have stated that one of the messages of the Gospel of John is the relationship between Jesus, as the Son of Elohim, and the Father in heaven. This was the reason the Jewish religious leaders gave to Pilate to have Jesus put to death: “…We have a Torah, and according to our Torah, He must die because He made Himself the Son of Elohim” (John 19:7, ILT).

Jesus’ declaration ‘I am’ reveals what Elohim truly is. Is Elohim two—Father and Son? Or is Elohim three, yet one in deity? Is Elohim Triune or One? It seems necessary to repeat the author’s view of what Elohim is. According to the author, based on Jesus’ declaration ‘I am’, Elohim is actually a Family. There is the Father, the Son, and the Mother in one family.

Let us repeat the basis for this view:

First, throughout the Gospel of John there are many statements of Jesus regarding the Father–Son relationship. This revelation of the Father–Son relationship was new to the Jewish leaders. The Jews indeed knew Yahweh as Father, but as Father in the sense of Creator (originator), not as Father in the way Jesus meant.

Second, there is a “feminine” aspect within Elohim. Genesis 1:2 states, “… the Spirit of Elohim was hovering over the waters” (ILT). The word ‘hovering’ (‘rachaph’) may also mean ‘brooding’, like a hen brooding over her eggs. This speaks of the feminine aspect of Elohim.

Third, one of the names of Elohim is ‘El Shaddai’, where El means ‘the Almighty’, while the root of ‘Shaddai’ is ‘shad’, meaning ‘breast’. This also refers to the feminine aspect of Elohim.

Fourth, humans created in the image and likeness of Elohim are male (masculine) and female (feminine).

Fifth, the expression “born of the Spirit” (John 3:8) implies a feminine aspect of the Spirit.

Therefore, based on these reasons, the author believes that Elohim is a Family. Thus, Jesus’ declaration ‘I am’ reveals that Elohim is a family.

We have emphasized that Jesus’ declaration ‘I am’ reveals that Elohim is a Family. Therefore, the expression “I am the bread of life” shows that Elohim as a Family provides “bread of life” for all members of His Family. All who receive Him are given authority to become children of Elohim—meaning believers become part of the Family of Elohim, or part of Elohim who is the Family, and surely receive “bread of life” to meet their needs. This is what we must meditate on continually

that Jesus said, “I am the bread of life,” and therefore, we as members of His Family will always receive the “bread of life.”

The Church, as believers, can be described in various aspects. For example, the church is the bride of Christ, the Body of Christ, members of the Messianic kingdom, and so on. But in relation to Jesus’ declaration “I am the bread of life,” the church is the member of His Family and will always receive the supply of “bread of life.”

We should not mix the truth of “the church as members of the Family of Elohim” with “the church as members of the Messianic kingdom.” As members of the Family of Elohim, all church members surely receive the supply of the “bread of life.” But as members of the Messianic kingdom, believers who have not matured in ‘zoe’ life cannot yet reign with Christ in the coming age when Christ will fully establish His kingdom on earth.

In Christianity, these two truths—the church as the Family of Elohim and the church as the Messianic kingdom—are mixed together. The expression “believe in Jesus, go to heaven” proves this confusion. As we know, throughout the Gospel of John there are many statements that “whoever believes in Jesus has eternal life” (the seed of ‘zoe’ life). The bread of life is ‘zoe’ life, because Jesus said, “I am (‘ego eimi’) zoe” (John 14:6). Therefore, believing in Jesus only gives the seed of ‘zoe’ life. And as members of His Family, every believer surely receives the supply of ‘zoe’ life or the bread of life daily. However, to reign with Christ as members of the Messianic kingdom in the coming age, believers whose ‘zoe’ life has not matured cannot yet reign on earth.

In general, the difficulty in understanding the church as the Family of Elohim and the church as the Messianic kingdom arises from the concept of heaven in Christianity. In Christianity, it is commonly understood that believing in Jesus leads to heaven “far away, up there,” whereas its streets are made of gold and its only activity is to praise and worship God. Such a concept of heaven is very misleading. The Christian world does not understand that the Messianic Kingdom will be established entirely on earth, and only the mature members of the Messianic Kingdom will take part in it. The Church, as the mature members of the Messianic Kingdom who can function as priests and kings, are the ones who will reign on earth in the age to come (Revelation 5:10; 20:4).

Thus, the Church as the members of the family of Elohim will surely be blessed and receive the “bread of life” every day. But the Church, as members of the Messianic Kingdom, must grow to maturity so that they may reign together with Christ in the coming age (often called the thousand-year Kingdom or the Millennium) which will be established on earth.

We are still discussing the ‘fourth sign’ concerning the miracle of the five loaves and two fish, and concluding it with the response of the crowds and also Jesus’ disciples, when Jesus said, “I am the bread that came down from heaven.” The crowds (the Jews) grumbled and said, “Is this not Jesus, the son of Joseph, whose father and mother we know? How can He now say, ‘I have come down from heaven’?” (John 6:42).

Naturally the crowds murmured, because their motivation in following Jesus was that they had eaten physical bread, and had seen the miracles of healing He performed on the sick (6:2). But it turns out that some of Jesus’ disciples also “stumbled” when Jesus said, “I am the bread that came down from heaven.” Notice verse 60: “This is a hard saying; who can accept it?” Even verse 66 states, “From that time many of His disciples turned back and no longer followed Him.”

After Jesus saw that many of His disciples no longer followed Him, He asked the twelve, “Do you also want to go away?” (6:67). Peter answered Him, “Lord, to whom shall we go? You have the words of eternal life; and we have believed…” (6:68–69). Peter’s answer proves that he had received grace and had been taught by the Father (6:44–45). Peter understood that Jesus’ words were eternal life (‘zoe aionios’), and he ‘believed’. Indeed, the important revelation in the Gospel of John is: ‘those who believe in Jesus receive the seed of zoe life’. If a disciple has received revelation as Peter did, then he will not “stumble” at the hard sayings of Jesus.

Let us briefly discuss the expression ‘zoe aionios’, which is translated above as ‘eternal life’. We need to discuss this expression because, generally in the Christian world, “eternal life” is understood as going to heaven “far away up there” (often called the Father’s House or the New Jerusalem) and living forever with the Lord Jesus. Such an understanding comes from not knowing the truth of the good news (gospel) of the Kingdom of Heaven.

As we already know, ‘zoe’ is the kind of life that comes from Elohim, which is given into the inner being of every believer. This ‘zoe’ life causes us to truly know the Father and to know Jesus Christ whom He sent (John 17:3). The ‘zoe’ life given by Jesus to each believer is still in the form of a seed, and it must grow (the parables of the Kingdom of Heaven in Matthew 13). If the heart of a believer is like “good soil,” meaning that he hears the word of the Kingdom and understands it, he will bear fruit. Certainly, there are Christians who are born again (having received ‘zoe’ life), but do not grow because there are “rocks” in their hearts so that the word of the Kingdom does not take root. There is also “thorny soil” so that the word of the Kingdom does not grow because of the deceitfulness of wealth and worries. Therefore, not all born-again Christians will reign together with Jesus in the thousand-year kingdom that will be established on earth at His coming.

Furthermore, the term ‘aionios’ is also misunderstood by the majority of Christians and translated as “eternal,” meaning “forever.” The term ‘aionios’ comes from ‘aion’, which must be translated as ‘age-long’ or referring to a period of time. Thus, ‘zoe aionios’ is the life of Elohim that enters into the dimension of time. And everything that enters into the dimension of time must grow, just as human bodies, animals, and plants grow. Therefore, ‘zoe’ life must also grow within the believer.

If a Christian receives grace not only to be called the Church (‘ekklesia’ = the called-out ones) but also ‘chosen and faithful’ (Revelation 17:14), then he will take part in the Kingdom of Heaven that will be fully established on earth at His coming.

Now we enter the ‘fifth sign’ in John 6, where Jesus walks on water. The disciples were crossing the lake without Jesus, heading toward Capernaum. In the middle of the journey, they were struck by a storm because a strong wind blew, and the sea became rough (6:18). In such a condition, suddenly Jesus came walking on the water toward the boat, and the disciples were frightened, but Jesus said, “It is I; do not be afraid.” Verse 21 states, “Then they willingly received Him into the boat, and immediately the boat reached the shore where they were heading.”

As we know, the apostle John uses the term “sign” for the miracles Jesus performed. A “sign” means there is a spiritual meaning behind it. And because we know that a recurring theme in the Gospel of John is that believing in Jesus brings ‘zoe’ life, we should understand the event of Jesus walking on water as the solution provided by ‘zoe’ life for certain conditions.

The turbulent sea can be understood as human life experiencing various storms, whatever the cause. The solution to the storms of human life is still the ‘zoe’ life. The ‘zoe’ life within the believer’s inner being is the solution Jesus provides. In the seed of the ‘zoe’ life there is the love of Christ, the joy of Christ, the peace of Christ, the patience of Christ, the kindness of Christ, the goodness of Christ, the faithfulness of Christ, the gentleness of Christ, and the self-control of Christ (Galatians 5:22). These are the fruits of the Spirit we greatly need in facing the storms of life. But we must remember that the term ‘fruit’ is singular in Greek. This means that God does not give love, joy, or peace as separate gifts. Jesus gives only one thing: the ‘zoe’ life. If the ‘zoe’ life continues to grow within us, we will possess all nine fruits of the Spirit in abundance. This is the meaning of ‘abundance’ in John 10:10.

Furthermore, the sign/miracle of Jesus walking on water also means that the ‘zoe’ life can overcome problems in the physical realm. Any physical problem can be overcome or subdued by the ‘zoe’ life. Truly, the ‘zoe’ life within us is the Kingdom of Heaven within us. Why is this so? Luke 17:21, which says that the Kingdom of God is “in the midst of you,” is actually a mistranslation of the Greek term ‘entos’. This Greek term appears only twice in the New Testament; the other occurrence is in Matthew 23:26, where ‘entos’ is correctly translated as ‘inside’ (in Indonesian LAI), or ‘within’ in many English versions. Therefore, the Kingdom of Heaven is within us, and this Kingdom of Heaven within our inner being can subdue difficulties and challenges in the physical realm.

However, at this time the Kingdom of Heaven has not yet been fully manifested on earth. But at Jesus’ coming, the Kingdom of Heaven that is within us will be fully manifested on earth. The people of the Kingdom will also be manifested on this earth with glorified bodies (Romans 8:19–21). Thus, the manifestation of the Kingdom of Heaven and the manifestation of the sons of Elohim will subdue everything on earth, including physical matters. Through the ministry of the sons of Elohim, this earth will move toward the New Earth, and of course also the New Heaven. This is the meaning behind the fifth sign.

We enter John 7 and discuss Jesus’ words to His brothers, who did not yet believe in Him, before the Feast of Tabernacles (John 7:1–9). Notice verse 7: “The world cannot hate you, but it hates Me because I testify that its works are evil.” Who or what is the ‘world’ Jesus refers to here?

We have discussed that the Greek term ‘kosmos’ means ‘system’, which in Indonesian is often translated ‘world’. In a dictionary, a system is a group of things working together under certain rules or shared values. Economics, politics, society, and also religion in this world have all become systems. And the ruler of this ‘world’ or ‘system’ is the devil (John 16:11; Ephesians 2:2; 6:12). That is why 1 John 2:15–16 states, “Do not love the world or anything in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not from the Father but from the world.”

If so, who is the ‘world’ in verse 7 that hates Jesus? Clearly, the world that hates Jesus here is the ‘religious system of Judaism’. Those within the system of Judaism, especially its leaders, are the ones who hated Jesus. Why did they hate Jesus? The answer is clear in verse 7: because Jesus testified that the works of those within the religious system were evil.

Let us look directly at the condition of the Church after the outpouring of the Holy Spirit on the day of Pentecost in Jerusalem. In Revelation chapters 2 and 3, three false teachings that entered the Church are clearly described: the teachings of the Nicolaitans, Balaam, and Jezebel. We will not examine these three false teachings in detail, but only briefly.

The teachings of the Nicolaitans and Jezebel caused ‘hierarchy’ to enter the Church, and leaders seized the authority of the Lord Jesus as the Head of the Church. This divided the Church into clergy and laity, or congregation and pastors. The teaching of Balaam caused the practice of commerce within the Church to be legitimized (in the form of ‘teaching’). That is, business practices within the Church were justified and even taught. Are not these three false teachings officially practiced, justified, and even taught in theological schools within Christianity today?

The early Church in the time of Peter and Paul, who were martyred around AD 67, had not yet been infiltrated by these false teachings. Later, in the time of the apostle John, around AD 90–95, the Church finally embraced these three false teachings. Leaders like “Diotrephes–Diotrephes” began to appear in the Church, who even rejected the apostle John and his team. This fall of the Church was foretold by Paul in Acts 20:29: “I know that after my departure, savage wolves will come in among you and will not spare the flock. Even from your own number men will arise and distort the truth (Jezebel, Balaam, Nicolaitans) in order to draw away disciples after them.”

Let us observe Church leaders today and compare them with how early Church leaders ministered. Colossians 2:19 states, “They have lost connection with the Head, from whom the whole body, supported and held together by its ligaments and joints, grows with God’s growth.” Notice the function of the “ligaments and joints” in a body (the organism = the Church). These ligaments and joints represent the leaders of the Body (the organism = the Church) who function to “support and hold the Body together,” so that the Body experiences divine growth.

However, the nature of Church growth changed after some leaders began to ‘draw Jesus’ disciples to follow themselves’. Instead of equipping the disciples, as Ephesians 4:11–12 commands, these leaders attracted followers to themselves and taught the three false doctrines mentioned above. Thus today the Church is fragmented into tens of thousands of denominations. The growth of the Church is no longer the ‘growth of the Body’, but the ‘growth of “parts of the Body” (denominations)’.

When Jesus came into the world, He testified that the deeds of the leaders of Judaism were evil. Therefore they hated Jesus. Similarly, throughout the ages, the disciples of Christ who preach the good news of the Kingdom of Heaven and refuse to participate in these three false teachings will be ostracized and rejected by the Christian world.

Before we continue our discussion in John 7, we must clarify and apply Jesus’ words about the religious system of Judaism that hated Him to the Christian world. We learned that Judaism hated Jesus because He testified that their works were evil (7:7). This must be emphasized because in the Christian world (the Christian religious system) it is commonly believed that denominations are the Church. Generally, Christian leaders teach that denominations are the Church.

In theological schools, it is typically taught that the Church has two aspects: the “visible Church” and the “invisible Church.” The “visible Church” is the Church that is seen by the physical eyes, such as people worshiping in Lutheran, Calvinist, Pentecostal, Charismatic, and other traditions. The “invisible Church” refers to Christians all over the world who are “born again” (true Christians), and only God can see and know them. This teaching began with Martin Luther and has been accepted widely in Christianity. Thus, people no longer distinguish between the Church and denominations.

But for the people of the Kingdom who love the Scriptures, this cannot be accepted. Why? Clearly, the emergence of denominations is caused by leaders who draw Jesus’ disciples to follow themselves. Paul firmly states that such behavior is the result of an attack from savage wolves (Acts 20:30). The behavior of denominational leaders divides the Body of Christ. And dividing the Body of Christ is an evil deed.

Let us briefly observe the teaching of Jezebel related to the behavior of Church leaders who draw Jesus’ disciples to themselves. We know that “Jezebel” in the book of Revelation is a symbol, because the book of Revelation reveals Jesus Christ and His Church using symbolic language (Revelation 1:1). Yet Jezebel was a real woman in history, the wife of King Ahab. Why was “Jezebel” chosen as a symbol of false teaching in Revelation 2:20, as it is written, “…that woman Jezebel…teaches and misleads My servants…”? It is because one of Jezebel’s actions was usurping her husband’s authority in the case of Naboth’s vineyard, by “…writing letters in Ahab’s name and sealing them with the king’s seal…” (1 Kings 21:8). Jezebel’s action was an act of usurping the king’s authority.

Although Jezebel’s intention was to “support” her husband’s wicked desire, her act of usurping her husband’s authority was made a symbol in Revelation. In principle, the behavior of Church leaders who draw Jesus’ disciples to themselves and build denominations is the same as Jezebel’s action. These leaders place themselves in authority over the congregations they draw. This is an evil act that divides the Body of Christ.

In truth, Jesus does not distinguish Himself from the church. When Saul persecuted the church, Jesus said, “I am Jesus, whom you are persecuting” (Acts 9:5). Certainly, dividing the church is an act that wounds the Lord Jesus as the head of the church who has direct authority over each of its members.

Does the Father in heaven not bless the Christian world because of the behavior of leaders who divide the church? Not only the Christian world—even the world in general is greatly blessed by the Father in heaven. The Father willingly gave His only Son to redeem the sins of the world. Therefore, the Christian world is greatly blessed by the Father. However, the Father’s blessings cannot be used as proof that the actions of leaders who divide the Body of Christ are right. The Father’s blessings simply prove that He is a good Father.

At the coming of Jesus, we will all stand before the judgment seat of Christ. It is here that Jesus will speak frankly as written in Matthew 7:21–23. Truly, to seize Jesus’ authority over His church is the same as rejecting His Lordship over His church, even though the mouths of the leaders cry out, “Lord… Lord.”

How does the Father in heaven respond to the condition of the church, which has been divided into tens of thousands of denominations? The Father appoints His overcomers—simple people in the Christian world who refuse to take part in the false teachings of Jezebel. Throughout the ages of the church, the Father has had His overcomers who will appear when the kingdom of heaven is fully manifested on earth (Romans 8:19–21).

Let us continue our discussion in John 7. Note verses 38–39: “Whoever believes in Me, as the Scripture has said, rivers of living water will flow from within him. By this He meant the Spirit, whom those who believed in Him were later to receive. For the Spirit had not yet been given, because Jesus had not yet been glorified.”

These verses emphasize that from within the church—that is, from the hearts (inner being) of those who believe—rivers of living water will flow. These rivers (streams) of living water are the Spirit. We must distinguish the term ‘Spirit’ here, because this Spirit had not yet come when Jesus spoke these words. Indeed, the Holy Spirit has always existed and has been present with the Father and the Son from eternity. But ‘the Spirit’ here had not yet come because Jesus had not yet died and risen—He had not yet been glorified.

After Jesus died and rose again, then the Spirit was given to His disciples. In John 20:22 we read: “He breathed on them and said, ‘Receive the Holy Spirit.’” Later, on the day of Pentecost, the disciples also received the outpouring of the Holy Spirit. This does not mean that the disciples received two different Spirits. Rather, the function of these impartations of the Spirit had their own specific characteristics. After the resurrection of Jesus, the disciples received the Spirit who imparts ‘zoe’, because 1 Peter 1:3 affirms that we are born again (receive ‘zoe’ life) through the resurrection of Jesus Christ. But on the day of Pentecost, the disciples received the outpouring of the Holy Spirit so that they might become His witnesses. The first relates to the impartation of the seed of ‘zoe’ life within the inner being, while the second relates to the gifts of the Spirit that empower them to be witnesses.

Let us compare the facts above with the truth we have already discussed—that the kingdom of heaven is within the church (Luke 17:21 and Matthew 23:26; the Greek term ‘entos’ must be translated as ‘within’). The kingdom of heaven was already manifested in the person of Jesus when He was on earth. After His death, resurrection, and ascension into heaven, the church was born, and within the inner being of its members exists the reality of the kingdom of heaven. The church is the “instrument” to bring the kingdom of heaven into full manifestation on earth.

But as we know, the church has fractured into tens of thousands of denominations. In such a condition, the church can no longer fully function as the instrument to manifest the kingdom of heaven on earth. Why is this? Note that these denominations are actually human kingdoms built by the leaders of each denomination.

If we observe the symbol of the woman in Revelation 17–18, it becomes clear that the woman (symbolizing the church) is given the name (characteristic/identity) “Babylon” or “the great city” (Revelation 17:5,18). Why? Because Babylon was the human kingdom established by Nimrod as its leader (Genesis 10–11). Therefore, the church here is given the characteristic of a human kingdom built by “Nimrods.” The church described in Revelation 17–18 consists of denominations built by these “Nimrods.” This is why we say that denominations are human kingdoms established by their leaders. The church should be the instrument to bring the kingdom of heaven to earth, but instead it has built human kingdoms on earth. Under such conditions, the church certainly cannot fully manifest the kingdom of heaven on earth. The prayer Jesus taught—“Your kingdom come, Your will be done on earth”—cannot be fulfilled by human kingdoms (denominations).

Next, we will examine the woman in Revelation 12 to understand how the Father brings the kingdom of heaven into full manifestation on earth.

We have briefly discussed the woman (the symbol of the church) in Revelation 17–18. We have affirmed that within the inner being of every church member there flow rivers of living water (the Spirit), and that within their inner being lies the reality of the kingdom of heaven. The church as a whole is the instrument to manifest the kingdom of heaven in fullness on the earth. But we know that the church symbolized by the woman in Revelation 17–18 is a human kingdom built by denominational leaders, and therefore cannot bring the kingdom of heaven into full manifestation.

We will understand why the church in Revelation 17–18 cannot fully manifest the kingdom of heaven on earth at His coming by examining the woman (also symbolizing the church) in Revelation 12. It is written in Revelation 12:5: “She gave birth to a son, a male child, who will rule all the nations with a rod of iron. And her child was caught up to God and His throne.” This verse is not referring to Mary giving birth to Jesus, because the Book of Revelation is inherently prophetic (Revelation 22:19). Thus, the woman here is the church, but with a different nature than the church described in Revelation 17–18. This church gives birth to a male child who will shepherd all nations, meaning that he will bring the kingdom of heaven into full manifestation on the earth. This male child possesses a throne and will reign on earth as kings and priests (Revelation 20:4; 5:10).

We can clearly see the final outcomes of the two women (two types/natures of the church). The church in Revelation 12 ultimately gives birth to the sons of God who will reign on earth, whereas the church in Revelation 17–18 receives the judgment of God (18:10). We will not discuss in detail the characteristics of these two types of churches. However, for our current topic, it is sufficient to say that although the reality of the kingdom of heaven exists within the inner being of all church members, not all church members will ‘give birth’ to the sons of God who will reign on earth at the coming of the Lord Jesus (commonly called the second coming).

Many genuine Christians in the Christian world are unaware of this truth. Generally, pulpits every Sunday convince their congregations that Christians who are born again are “certain to enter heaven.” “Believe in Jesus, you will certainly go to heaven” has become a very popular statement in the Christian world. Another commonly repeated phrase is “do not judge.” We suspect that these expressions became popularized by the “Nimrods” who build their own kingdoms. As a result, congregations often become uncritical, because they have been conditioned to follow their leaders faithfully and “submit” to them. We say this because there is a command in Revelation 18:4: “Come out of her, My people, so that you will not share in her sins…” God’s chosen people are commanded to come out of the woman described in Revelation 17–18.

Let us summarize our discussion in John 7. Note verses 38–39 again: “Whoever believes in Me, as the Scripture has said: From within him shall flow rivers of living water. By this He meant the Spirit that those who believed in Him were later to receive; for the Spirit had not yet come because Jesus had not yet been glorified.” Truly, these “rivers of living water” are the anointing within described in 1 John 2:26–27: “I am writing these things to you about those who are trying to mislead you. But the anointing that you received from Him remains in you, and you do not need anyone to teach you. But as His anointing teaches you about all things…”.

Certainly, John’s statement that “you do not need anyone to teach you” does not mean that believers should not learn from others, because John himself wrote his letters for the purpose of teaching the church. We must understand the background of why John said this. In John’s time, the condition of the church had declined due to the false teachings of Jezebel, Balaam, and the Nicolaitans (Revelation 2–3). The “Diotrephes” figures attempted to draw the Lord’s disciples to themselves, and Diotrephes even rejected the apostle John and his coworkers (3 John 9). In a situation where some leaders were trying to mislead the believers—in the sense of drawing Christ’s disciples to follow them—John reminded the believers that they had the anointing within them that would teach them all things.

The believers were exhorted to follow only Jesus, and not be dragged into following leaders, let alone becoming their fanatical followers. Jesus emphasized in John 10 that His sheep hear His voice. If we truly are Jesus’ sheep, then we follow Jesus wherever He goes. As Revelation 14:4 says, “…These are the ones who follow the Lamb wherever He goes…”

We have briefly mentioned the term ‘kosmos’ (world = system), which John used to describe the fallen condition of the church. We know that ‘kosmos’ is the Jewish religious system that hated and even killed Jesus. And this is the term John used for the church that had already fallen in his time. Since John’s time, Christianity had become a ‘kosmos’. Truly, John and his coworkers no longer had fellowship (‘koinonia’) with the churches in Asia Minor that had declined (1 John 1:3). This background or condition is generally not understood by Christian leaders today.

Is not the condition of the Christian world today similar to the condition of the churches in John’s time? Are there not many, if not all, denominational leaders who try to draw the Lord’s disciples to become their followers? Sadly, congregations often boast in human leaders, as the Corinthians did when they said, “…I follow Paul… I follow Apollos… I follow Cephas…” (1 Corinthians 1:12). But the people of the kingdom follow only Jesus wherever He goes.

The condition of the Christian ‘kosmos’ described above can no longer receive the good news of the kingdom of heaven. For as members of the kingdom of heaven, we are all brothers. No member has authority over another. There is no “Moses’ seat” in the church (Matthew 23:1–12). Although there are apostles, prophets, evangelists, shepherds, and teachers, they are all merely functions within the ministry of the Body of Christ. They are only “ligaments and joints” within the Body of Christ (Colossians 2:19). There are no ranks, no hierarchy in the church. This is the good news of the kingdom of heaven—one that the Christian world can no longer accept.

We now enter chapter 8 to discuss the debate between Jesus, the proclaimer of the kingdom of heaven, and the Jewish religious leaders. Note verse 2: “At dawn He appeared again in the temple courts, where all the people gathered around Him, and He sat down to teach them” (ILT). We know that there is only one gospel—the good news of the kingdom of heaven. Jesus and His apostles did not preach two gospels, but only one. That is why the main theme of the New Testament is the kingdom of heaven. Therefore, it is certain that Jesus was teaching the good news of the kingdom of heaven in the “temple” in this verse.

We have discussed that the term “temple” in the Gospel of John carries an important meaning. The temple in John represents the Jewish religious leaders. And in his Gospel, John is depicting the deterioration of the temple because of the behavior of these leaders. John wrote his Gospel this way because, in his time, the church had declined due to the false teachings of Balaam, Jezebel, and the Nicolaitans (Revelation 2–3).

Thus, the entire debate between Jesus and the Jewish leaders in chapter 8 is essentially a debate between the message of the kingdom of heaven and the Jewish religion as taught by the scribes and Pharisees. Again, we must emphasize that Judaism itself was not wrong, because it originated from the Mosaic Covenant, and Moses was truly a servant of Yahweh. However, Judaism must be understood as a symbol, prophecy, and shadow, while the fulfillment, reality, and essence is Christ (Colossians 2:17).

Let us look at the case of the woman caught in adultery in this chapter. The scribes and Pharisees asked Jesus for His judgment on the matter, since Moses in the Law commanded that such women should be stoned. Clearly, their motivation was to find grounds to accuse Jesus. But Jesus did not answer; instead, He stooped down and wrote on the ground. We do not need to know what He wrote, because that is not the important point. What we must understand is the meaning behind His action of stooping and writing on the ground.

We know that Jesus came not to abolish the Law but to fulfill it. Let us observe Hebrews 8, which explains the New Covenant. Verse 10 states: “…I will put My laws in their minds and write them on their hearts…” When Jesus came into the world and established the New Covenant, He “wrote” His laws into the hearts of believers. This act of writing the Law into the inner being of believers is what Jesus demonstrated before the Jewish religious leaders. Truly, when Jesus fulfilled the Law, He “wrote” the Law into the inner being of believers. This is the meaning of Jesus writing on the ground.

Once the Law of Moses—specifically the law concerning stoning in this case—had been “written” into the inner being of believers, its meaning becomes: first, that whoever is without sin may cast the first stone at the woman; second, forgiveness and restoration so that she sins no more. Truly, this is the law of the kingdom of heaven.

We have discussed Jesus’ act of writing on the ground in the case of the woman caught in adultery (John 8). Jesus would “write” the Law of Moses into the inner being of every believer. Now we will explore further which law Jesus wrote into the inner being of every believer as the fulfillment or essence of the Law of Moses. This is important to discuss because within Christianity across various denominations, tithing, first fruits (money), and laws concerning worship on certain days, in certain buildings or ceremonial rituals, are still practiced. When Jesus “wrote” the Law placing the Law of Moses into our inner being, and then still worshiping in the same manner as the Old Testament Jews in the Jerusalem Temple?

To answer this, let us remember that the fulfillment of the rituals of the Old Testament is Christ within (Colossians 2:17; Romans 10:4). The term ‘Christ’ is often used by Paul to mean the Kingdom (Ephesians 5:5), the Spirit (Romans 8:9), our ‘zoe’ life (Colossians 3:4), or the corporate Christ—Christ the Head and Christ the Body. Thus, the fulfillment of the Law written in the inner being of believers is the Law of Christ, the Law of ‘zoe’ Life, the Law of the Kingdom of Heaven, or the Law of the Spirit.

Let us now look at the matter of the Law written in our inner being from the perspective of priesthood. We know that priesthood cannot be separated from the law that regulates that priesthood system. Consider Hebrews 7:11–12: “So then, if perfection were indeed through the Levitical priesthood—for under it the people had received the torah—what further need was there for another priest to arise according to the order of Melchizedek, and not said to be according to the order of Aaron? For when the priesthood is changed, a change of torah also takes place out of necessity” (ILT). The Levitical priesthood was clearly regulated by the Law of Moses, but the

Melchizedek priesthood can no longer be regulated by that Law. If the priesthood changes, then the law regulating that priesthood must also change.

Since Jesus is the High Priest according to the order of Melchizedek, the law regulating that priesthood must be changed. On His final night, Jesus clearly gave a new commandment to His disciples: that they love one another (John 13:34). Indeed, this ‘law of loving one another’ is what governs the Melchizedek priesthood. In the New Testament there are several ‘one another’ expressions: washing one another’s feet (John 13:14), outdoing one another in showing honor (Romans 12:10), not judging one another (Romans 14:13), building one another up (Romans 14:19), admonishing one another (Romans 15:14), caring for one another (1 Corinthians 12:25), helping one another (Ephesians 4:2), forgiving one another (Ephesians 4:32), stirring one another toward love (Hebrews 10:24), confessing sins and praying for one another (James 5:16).

This ‘one another’ law proves that in the Melchizedek priesthood system there is equality among members. In the Levitical priesthood, not all members were priests, but in the Melchizedek priesthood, all members are priests (1 Peter 2:9).

In the Christian world, the priesthood system—and its law—became unclear because of the false teaching of Nicolaus. The teaching of Nicolaus justified dividing the church into clergy–laity (Catholicism) and pastor–congregation (Protestantism). Such a priesthood is clearly neither Levitical nor Melchizedek. If the priesthood becomes unclear, then its law also becomes unclear. The laws functioning in denominations are the laws of that denomination, that organization, and the regulations imposed by its leaders. An unclear priesthood inevitably results in unclear laws.

The law of worship in the Melchizedek priesthood is “…to worship the Father in spirit and in truth…” (John 4:23). There is no requirement concerning certain buildings or certain rituals. The worship gathering is a ‘one another’ gathering, as written in 1 Corinthians 14:26: “…Whenever you gather, let each one bring something…”

This is what happens when the Law of Moses is “written” in the inner being of believers. Believers will be led by the Spirit—in giving, in gathering, in serving the Lord. In short, the daily Spirit-led life of believers is their worship. This is the law of the Kingdom of Heaven.

After the incident of the woman caught in adultery, Jesus declared, “…I am the light of the world; whoever follows Me will never walk in darkness, but will have the light of life” (John 8:12).

Jesus’ statement “I am the light of the world” is His second “I am” declaration after “I am the bread of life.” We know that the expression “I am = ego eimi” shows that Jesus linked Himself with Yahweh, who revealed Himself as I AM in Exodus 3:14: “…I AM THAT I AM…” (ILT). The Hebrew expression ‘Ehyeh Asher Ehyeh’ means ‘the Elohim who is eternally present and active’. Indeed, the “I am” statements (ego eimi) may be spoken only by Jesus. The Jewish religious leaders understood this, which is why they viewed Jesus as equating Himself with Yahweh and thus blaspheming.

After stating, “I am the light of the world,” Jesus declared that whoever follows Him will have “the light of life”—the ‘light of zoe’. We know that the ‘zoe’ life given at new birth is still a seed that must grow. As this ‘zoe’ life grows, a person will increasingly see everything in the light. Psalm 36:10 states: “For with You is the fountain of life; in Your light we see light.” Only in the light of ‘zoe’ life do we see the light of this life. We will not walk in darkness; we will understand everything within the light of ‘zoe’ life.

The context of Jesus saying, “I am the light of the world,” was His confrontation with religious people who understood the Law only as “black and white” in the case of the woman caught in adultery. These religious people were unable to interpret the written Law, for only Christ can interpret it. If Christ (‘zoe’) grows within the believer, that person will increasingly understand the essence or reality of the written Law.

But this ‘zoe’ life or ‘zoe’ light grows only as one follows Jesus. Why emphasize this? Revelation 14:4 says: “…These are the ones who follow the Lamb wherever He goes. They have been redeemed from among men as firstfruits to Elohim and to the Lamb” (ILT). Here the “firstfruits”—those who mature earlier and are ready for harvest—are the ones who follow Jesus wherever He goes. These “firstfruits” do not follow human programs, denominational currents, certain leaders, or organizational rules, but follow Jesus alone in daily life.

Jesus said His sheep hear His voice. These early-matured Christians hear Jesus’ voice and follow Him. They walk in the light of ‘zoe’ life day by day. They are not religious people who merely perform rituals, human programs, and denominational rules. They worship in the light of ‘zoe’ life—in spirit and in reality. All this is grace from the Father for those appointed to be “firstfruits” (James 1:18).

We continue with John 8 and Jesus’ debate with the Jewish religious leaders. Observe verses 43–44: “Why do you not understand My speech? Because you are unable to hear My word. You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning and did not stand in the truth, because there is no truth in him. When he speaks lies, he speaks from his own, for he is a liar and the father of lies.” Perhaps this is Jesus’ most shocking statement to the scribes, Pharisees, and other Jewish religious leaders. Let us consider some implications of Jesus’ words.

First, the term “father” used by Jesus here clearly does not mean a physical father. The devil cannot physically father human children. Thus, “father” here means something else.

Second, Jesus called the devil their father because they could not grasp His word and because they wanted to do the devil’s desires—namely, to kill Jesus (8:37).

Third, calling the devil their father does not change their identity. The Jewish people, including their leaders, remain Yahweh’s chosen nation. They made a covenant with Yahweh at Sinai, and regardless of their behavior, their status does not change. Yahweh is faithful to His covenant.

Paul affirms that in due time all Israel will be saved (Romans 11:26). John also saw the New Jerusalem—the bride of the Lamb (Revelation 21:9–10). The New Jerusalem is not a physical city as many Christians assume; it is a symbol specifically applied to Israel as the Bride of the Lamb. Thus Israel’s status and identity as God’s chosen nation remain. Like the prodigal son of Luke 15, whose status remained “son,” though he could not enjoy his father’s riches. When the prodigal returned, the father immediately restored him as son. Thus, even when Jesus said the devil was the father of the Jewish leaders, their identity as God’s chosen people remained.

If so, what does Jesus mean by calling the devil the father of the Jewish religious leaders? We must understand the term ‘kosmos = system = world’ as used by John throughout his Gospel. The term ‘kosmos’ appears 186 times in the NT, 78 times in John’s Gospel and 24 times in his letters—over half in John’s writings. This shows how central this concept is in Johannine theology.

Who rules this ‘kosmos’? John 12:31: “Now is the judgment of this world; now the ruler of this world shall be cast out.” Revelation 12:9: “And the great dragon… the devil or Satan, who deceives the whole world (kosmos), was thrown down…” Likewise John 16:11: “…the ruler of this world (kosmos) has been judged.” Thus, the devil is the ruler of the world—meaning the religious system—and he deceives the religious world. The Jewish religious leaders had been deceived by the devil, so they hated and killed Jesus. In this sense, Jesus said that the devil was their father.

Let us continue discussing Jesus’ statement. We must deal with this clearly and firmly because Christianity has also become a ‘kosmos’, and we know the devil is the father of the ‘kosmos’. Religious leaders within Christian ‘kosmos’ will not discuss such matters.

Before we go further, remember that both John the Baptist and Jesus cried out, “Repent, for the kingdom of heaven is near.” To whom was this especially directed? To the Jewish religious leaders so they would ‘repent’ (change their thinking) and thus receive the good news of the Kingdom that John and Jesus proclaimed. The Gospel of the Kingdom could not be received by the Jewish leaders because they did not repent or change their concept of the Kingdom. The same occurs within the Christian ‘kosmos’, as we shall see.

Let us begin with the important question: Why has Christianity become a ‘kosmos’? It began with Paul’s prophecy in Acts 20:28–30, where some leaders DRAW disciples to become FOLLOWERS of themselves. Paul states this happens due to the attack of SAVAGE WOLVES—meaning the devil. Leaders must not draw disciples to themselves; rather, they must EQUIP the saints to build the Body of Christ (Ephesians 4:11–12).

Because of this behavior, the church changed from an ‘organism’ directly governed by the Holy Spirit into an ‘organization’ (hierarchy of human authority) governed by a top leader. Many say the organization is just a tool. True—but the tool is in the hands of leaders, not in the hands of the Holy Spirit. The Spirit does not need organization, because He directly governs each member of the church from within.

Because leaders drew disciples, false teachings entered—Jezebel, Balaam, and Nicolaus (Revelation 2–3). Christian ‘kosmos’ is upheld by these three false teachings. Without them, the ‘kosmos’ would collapse. These false doctrines are taught by leaders within the Christian ‘kosmos’.

We have often discussed these in other writings, but for this section, let us review briefly. Jezebel’s teaching justifies ‘seizing the authority of the Holy Spirit’ over the church by leaders. Nicolaus’ teaching justifies dividing the church into clergy–laity (Catholic) and pastor–people (Protestant). Balaam’s false teaching justifies a wage system (salary) to support leaders’ ministry.

We may need to elaborate Balaam’s teaching because there is an original principle: servants of God occasionally receive financial support from believers moved by the Spirit. There is no doctrine of tithing, no “firstfruits offering,” no faith pledge, and no other teaching designed to extract money from believers. These are all part of Balaam’s teaching. For now, it is enough to understand that Peter, Paul, John, and the other early church workers did not receive salaries from any congregation. The salary system did not yet exist—it belongs to Balaam’s teaching.

Let us return to discussing ‘kosmos’. A ‘kosmos’ (system) is a group of elements working together under a certain rule-set. What drives a ‘kosmos’? Money. A ‘kosmos’ cannot operate without money. That is why the Pharisees were called lovers of money (Luke 16:14). The Christian world also runs on money. The early church also needed money—but mainly to support widows and the poor, not to build buildings or support leaders’ ministries. All this is clear to those outside the Christian ‘kosmos’. Those who are part of the ‘kosmos’ cannot understand it.

We continue our discussion in John 8. Observe verses 30–32: “After Jesus said these things, many believed in Him. Then Jesus said to the Jews who had believed in Him: If you remain in My word, you are truly My disciples, and you will know the truth, and the truth will set you free.” In the context of chapter 8 regarding Jesus’ debate with the Jews, the ‘freedom’ Jesus refers to is freedom from the slavery of sin (8:34), and freedom from the slavery of the ‘kosmos’, where the devil is its ruler (8:44). Let us see what is meant by ‘truth’. The term ‘truth’ comes from the Greek word ‘aletheia’, which means ‘reality’. Reality is ‘the thing as it actually is’. Reality is not a symbol, a shadow, or an illusion. Jesus affirms that if someone abides in His word, he will know things as they truly are, and this understanding will bring him into freedom.

Let us take one example of the ‘actual reality’ of ‘our identity’ as those who believe in Him. His Word affirms that “if anyone is in Christ, he is a new creation; the old has passed away; behold, the new has come.” This is our identity as believers in Him. We are a new creation; the old of our being has passed away, our old man has been crucified with Christ. Our identity is also that we are citizens of the kingdom of heaven, transferred out of the kingdom of darkness into the kingdom of light. When we know the reality of ‘our true identity’, this reality will set us free from the slavery of sin. Indeed, growth is needed in our understanding of reality (truth), but the more we understand our identity in Christ, the more we are freed from the slavery of sin.

Furthermore, if we abide in His word, we will also be freed from the slavery of the ‘kosmos.” To explain the slavery of the ‘kosmos’, we need to see how Israel, although being God’s people, was enslaved by Pharaoh in Egypt. In the Bible, Egypt is the symbol of the world (kosmos). Israel’s identity remained God’s people even while they were enslaved by Pharaoh in Egypt. But the land of Egypt was not Israel’s inheritance. Israel’s inheritance was the Promised Land, the land of Canaan. Israel could not worship in Egypt (Exodus 4:23; 8:1). Israel had to leave Egypt, journey through the wilderness toward the Promised Land, and worship Yahweh in the place He chose.

Likewise, the church cannot worship in spirit and reality if it is enslaved by the ‘Christian kosmos’. The Christian kosmos is full of rules—rules of organizations, rules of the Law adopted into Christianity (tithing, firstfruits, mandatory attendance at certain buildings, etc.), and rules made by the leaders of that ‘kosmos’. Take note of Colossians 2:20–21: “If you have died with Christ to the elemental spirits of the world (kosmos), why do you submit to regulations, as if you were still alive in the world: do not handle, do not taste, do not touch.”

If we know reality, then we will be freed from the slavery of the Christian ‘kosmos’ full of rules telling us what we must or must not do. We can worship in spirit and reality; we can live daily life under the inward guidance of Christ. We can follow the Lamb wherever He leads (Revelation 14:4). We can hear the voice of our Shepherd (John 10). May we receive grace before Him to be freed from the slavery of the Christian ‘kosmos’.

We shall close Jesus’ debate with the Jewish religious leaders in chapter 8 by quoting the last verse (v. 59): “Therefore they picked up stones that they might throw them at Him. But JESUS hid Himself and ‘went out of the temple,’ passing through the midst of them, and thus went His way” (ILT). At least two things caused Jesus to ‘go out of the temple’. First, by declaring “I am (‘ego eimi’) the Light of the world,” Jesus equated Himself with Elohim (‘ehyeh asher ehyeh’ = I AM WHO I AM, Exodus 3:14). Second, by declaring that the devil was the father of the Jewish religious leaders, and therefore they could not understand His word.

We have discussed that the Gospel of John is divided into three sections by observing the phrase “went out of the temple.” This phrase indicates that in chapters 1–8, Jesus was still ministering “inside the temple,” meaning He had not yet been rejected by the Jewish leaders. But after the debate in chapter 8, Jesus went out and was already cast out, thus ministering “outside the temple.” Then, in chapter 12:36, Jesus withdrew from the crowds and ministered only to His disciples.

We have discussed somewhat that Christianity has also become a ‘kosmos’. Christianity in such a condition can no longer receive the good news of the kingdom of heaven proclaimed by Jesus and His apostles. The Christian world generally has its own concept of heaven: “Believe in Jesus (be born again), and you will surely go to heaven”—meaning “a heaven far away (the Father’s house), with streets of gold, where we will sing and worship forever.” Meanwhile, those who do not believe in Jesus are said to be thrown into “eternal hell,” meaning endless torment in hell. Such concepts of “heaven and hell” were not taught by Jesus and His apostles.

Therefore, the people of the kingdom who proclaim the good news of the kingdom of heaven as taught by Jesus and His apostles will automatically be “outside the temple,” that is, outside the Christian world. This revelation is indeed a major theme in the writings of the Apostle John. John’s exile on the island of Patmos symbolizes that he ministered outside the seven churches of Asia Minor, which had already fallen by the three false teachings of Jezebel, Balaam, and the Nicolaitans.

The writer of Hebrews also speaks of this matter of exclusion. Hebrews 13:9–13 states: “Do not be carried away by various strange teachings. For it is good that the heart be strengthened by grace, not by foods, which do not benefit those who observe such regulations. ‘We have an altar’ from which those who serve the tabernacle have no right to eat. For the bodies of the animals whose blood is brought into the holy place by the high priest as an offering for sin are burned outside the camp. Therefore Jesus also suffered outside the gate in order to sanctify the people with His own blood. ‘Therefore let us go out to Him outside the camp and bear His reproach.’”

The writer of Hebrews firmly says that we have an ALTAR. This altar is not the altar of Moses’ tabernacle, which was only a symbol. This altar is the fulfillment of Moses’ altar, because Jesus came not to abolish the Law, but to fulfill it. This altar is the altar of burnt offering, the cross of Jesus as the atoning sacrifice. But because Jesus fulfilled the Law, the regulation of the Law that the body of the sacrificed animal must be burned outside the camp was fulfilled when Jesus was crucified outside the camp. Jesus’ ministry is a ministry outside the camp, although it carries reproach. Then comes this extraordinary exhortation that we should go to Him outside the camp and bear His reproach.

The people of the kingdom have their own “altar” outside the Christian world. There is indeed reproach, because they do not receive salary, position, or honor from the Christian world. But we are very thankful for the Lord’s word in Luke 12:32: “Do not be afraid, little flock, for your Father has been pleased to give you the Kingdom.”

Now we enter chapter 9, where the matter of ‘excommunication’ is discussed by John (9:22, 35). Chapter 9 speaks of a man blind from birth. Let us observe the question of His disciples, for this question represents all religious people, including Christians. John 9:2: “His disciples asked Him, ‘Rabbi, who sinned, this man or his parents, that he was born blind?’” This is the question of religious people. Within this question is the principle we call the IF–THEN principle. IF one sins, THEN he will experience this or that. For Christians, this IF–THEN principle is often assumed to be the principle of the “kingdom of heaven” proclaimed by Jesus.

To understand the IF–THEN principle, and why it is not the principle of the kingdom of heaven, we must go back and understand what is symbolized by the Tree of the Knowledge of Good and Evil and the Tree of Life in the Garden of Eden. Truly, religion began when Adam and Eve fell into sin. Their action of covering their nakedness with fig leaves was a “religious” act, for religion is the knowledge of good and evil. Adam and Eve “knew” that being naked was evil and shameful. The principle of religion is IF–THEN. IF naked, THEN must be covered, because it is shameful. But in truth, nakedness was not evil or shameful, for God created Adam and Eve naked in Eden. They came to ‘know’ that nakedness was evil and shameful only after eating from the Tree of the Knowledge of Good and Evil.

In reality, nakedness is not evil as long as it is “covered” by the glory of God. But after man sinned (ate of the tree), and thus lost/diminished the glory of God, man ‘knew’ that nakedness was evil and shameful (Adam and Eve were ashamed and made coverings).

Now let us see the principle of the kingdom of heaven symbolized by the Tree of Life. Jesus came to give His Life (zoe), symbolized by the Tree of Life. But Jesus had to die on the cross so that He could impart His Life, for unless a grain of wheat falls into the ground and dies, it remains alone.

Consider Jesus’ last words on the cross: ‘It is finished’. What was finished on the cross was not only that the Law had been fulfilled, but also that the problem of man’s sin had been resolved. Romans 5:18–19 states: “Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men. For as by one man’s disobedience the many were made sinners, so by one Man’s obedience the many will be made righteous.” This is Paul’s conclusion after his discussion in Romans 5:12–17.

However, we know that when Jesus imparts His Life (zoe) into the believer’s inner being, this Life is still a seed that must grow. How does ‘zoe’ grow? The verses following John 9:2 answer this: we must do the works of God (9:4). Thus, the principle of the kingdom of heaven is ALREADY—THEREFORE. The man blind from birth was not blind because of his sin or his parents’ sin, but so that the works of God might be manifested in him.

All people in the world have ALREADY been blessed, because the Father has given Jesus to take away the sin of the world (John 1:29; 3:16). All mankind has ALREADY had their sins removed; THEREFORE we must do the works of God so that all may believe and become disciples of Jesus. This is the principle of the kingdom of heaven. This is the good news of the kingdom. The disciples of Jesus, whom He commissions to proclaim the gospel, do not labor in vain, because Jesus affirms that He will draw ALL people to Himself (John 12:32).

Let us now return to the principle of Christian religion. Christianity, in its religious form, is upheld by the IF–THEN principle. Generally, Christian religious leaders DRAW the Lord’s disciples to themselves (Acts 20:30) and teach the IF–THEN principle. IF you routinely attend services in a certain building on a certain day, THEN you will be blessed and your faith will grow. IF you give tithes, THEN you will be blessed financially. Many more IF–THEN principles are taught in Christianity, which has become a religion. Truly, the religious IF–THEN principle binds and enslaves God’s people. The word ‘religion’ comes from the Latin ‘religare’—re = again, ligare = to bind, as a ship is tied by an anchor. Thus ‘religare’ means ‘to bind again’. Christian religion “binds again” God’s people with religious regulations.

Jesus came to give His Life (zoe), but Christian religious leaders bind again with the IF–THEN principle and with countless rules—perhaps as many as there are denominations, since each denomination has its own rules.

We are still discussing John 9, continuing our discussion of the Christian religious IF–THEN principle and the kingdom’s ALREADY–THEREFORE principle. We must not mix the IF–THEN principle with the universal law of sowing and reaping. Consider Galatians 6:7–8: “… For whatever a man (anthropos = the human race) sows, that he will also reap. For he who sows to his flesh will reap corruption from the flesh, but he who sows to the Spirit will reap eternal life from the Spirit.” Thus, whoever he is (Christian or not), anyone who sows to the flesh will reap corruption, and anyone who sows to the Spirit will reap eternal life from the Spirit. Paul states this universal law after opposing the false teachers who tried to insert Jewish Law regulations into the true gospel.

This universal law of sowing–reaping applies both in the context of the Tree of the Knowledge of Good and Evil and in the context of the Tree of Life. Whoever’s life is characterized by the Tree of the Knowledge of Good and Evil or by the Tree of Life, STILL the law of sowing–reaping applies. But what we are discussing here is the IF–THEN principle (Christian religion) in the context of the Tree of the Knowledge of Good and Evil. Thus, do not confuse the IF–THEN principle with the universal law of sowing–reaping.

In truth, the IF–THEN principle (the principle of religion) is a false teaching inserted by false teachers into Christianity. Why do we call the IF–THEN principle false? Because the IF–THEN principle does have an original form. The original IF–THEN system is Judaism, born from the Mosaic Covenant. The Law truly operates on IF–THEN. IF you keep the Law, THEN you are blessed. IF you break the Law, THEN you are cursed. But the Law’s principle was only a SYMBOL until its REALITY or FULFILLMENT came—namely the ALREADY–THEREFORE principle (the principle of the kingdom of heaven) taught by Jesus and His apostles.

False teachers who insert the IF–THEN principle into Christianity, turning it into the religion of Christianity, will still face the universal law of sowing–reaping. All of us as Christians will stand before Christ’s judgment seat, and Jesus as the righteous Judge will judge us according to the universal law of sowing–reaping. If we sow to the flesh, we will reap corruption from our flesh; if we sow to the Spirit, we will reap eternal life from the Spirit.

To conclude this section, let us look at the Sabbath law, which the Pharisees claimed Jesus violated. Consider John 9:16: “Therefore some of the Pharisees said, ‘This Man is not from God, because He does not keep the Sabbath…’” (ILT). For the Jewish religious leaders, anyone who violated Sabbath regulations, then they are not from Elohim. They do not understand that Jesus came to fulfill the Sabbath regulations.

The Sabbath is a day of rest from work. Jesus Christ indeed fulfilled the Sabbath regulations because He had ‘rested in the Father’, even while He worked. We also, who live out Christ’s life daily, have already rested in Christ. It is not we who work, but Christ. Therefore, we do not need to designate a particular day (Saturday or Sunday) as the day of rest. We work every day in a condition of ‘resting in Christ’. If we want to rest on a certain day because our body is tired, of course that is perfectly acceptable.

In Christianity, some leaders determined that the Sabbath regulations shifted to Sunday because of Jesus’ resurrection. Yes... it is natural for religious leaders to make religious regulations—Sunday worship, tithing, first fruits offerings, and other religious rules. What we must all remember is the judgment day of Christ, when we will all be judged according to the universal law of sowing and reaping.

We are still discussing John 9, where the miracle of healing the man born blind is the sixth sign recorded in the Gospel of John. We know that a ‘sign’ means a symbol, in which there is meaning behind it. What is the meaning of this sixth sign? Observe verses 39–41: “Jesus said, ‘For judgment I came into this world, so that those who do not see may see, and that those who see may become blind.’ Some of the Pharisees who were with Him heard these things and said to Him, ‘Are we also blind?’ Jesus said to them, ‘If you were blind, you would not have sin; but now that you say, “We see,” your sin remains.’”

There are several things we must observe from the verses above so that we may understand the meaning behind the healing of the blind man. First, in John 3:17 it is stated that Jesus came into the world not to judge the world but to save it. This verse is in harmony with John 1:29, which states that Jesus is the Lamb of Elohim who takes away the sin of the world, where the meaning of the term ‘world’ here is ‘all humanity’. But the term ‘world’ that appears in John 9:39 above refers to the religious world, particularly Judaism.

Second, the Lord Jesus will indeed judge His people—including Israel and the church—at His “second” coming. Third, the fundamental nature of His judgment here is to declare that His people’s sin remains if they say they see, and to declare them without sin if they are blind.

At first glance, the nature of His judgment seems strange, but we will understand it when we grasp the nature of religion. We have discussed that religion is the product or consequence of humanity eating from the Tree of the Knowledge of Good and Evil. Religion is a human effort to cover the shame of nakedness caused by sin. Therefore, religion is always full of human efforts that determine this or that, that this is good and that is evil.

But Jesus came to give His Life, symbolized by the Tree of Life. Jesus’ conversation with the Samaritan woman in John 4 emphasizes the difference between worshiping Elohim according to religious concepts (the Tree of Knowledge) and according to the concept of His Life (the Tree of Life). Worship by religious concept was expressed by the Samaritan woman as a religious regulation—whether one must worship on this mountain or that mountain, in Jerusalem or on Mount Gerizim. This kind of worship is very visible to the physical eye.

Christianity that has become a religion is also visible to the physical eye—must be in this denominational building or that one; must be on this day or that day; must give tithes, first fruits, faith pledges, and so on. All of these are clearly seen by the physical eye. By looking at the building, the pastor’s robe, the style of service, the liturgy, the songs, and so forth, we can guess whether it is Protestant Christianity, Catholic, Pentecostal, Charismatic, or another.

But worship according to the concept of the Tree of Life is completely invisible to the physical eye, because the worship is in spirit and in truth (reality), not in religious regulations. Worship according to the Tree of Life is living daily life under the leading of the Spirit and truth. Just like the early church, where all their gatherings and movements were led by the Holy Spirit. The expression “the Spirit led, the Spirit spoke, the Spirit forbade,” and so on, appears 70 times in the book of Acts. All of this proves that the early church worshiped in spirit and truth, just as Jesus said.

Because religion is a human effort—including Christianity—the tendency of religious people is to feel that they “see,” or at least “see the most.” But people who worship in spirit and truth always feel “blind,” because matters of inward worship are not as “simple” as performing religious regulations. With the understandings we have discussed, we may now understand Jesus’ seemingly strange judgment.

We continue discussing John 9 and close it by addressing the issue of expulsion. Indeed, the apostle John arranged his gospel such that the issue of expulsion acts as a dividing line between sections. Chapters 1–8 describe Jesus’ ministry “inside the Temple,” and we know that after chapter 8, Jesus had been “cast out” and ministered “outside the Temple” (8:59). Therefore, in this second section (9–12:36), John begins his account with the miracle of the blind man, who eventually experiences expulsion.

Observe verses 35–38: “Jesus heard that they had cast him out, and having found him He said, ‘Do you believe in the Son of Man?’ He answered, ‘Who is He, Lord, that I may believe in Him?’ Jesus said to him, ‘You have both seen Him, and He is the one who is speaking with you.’ And he said, ‘Lord, I believe,’ and he worshiped Him.”

After the blind man was cast out by the Jewish religious leaders, he met Jesus—or more precisely, Jesus met him. The blind man received revelation regarding who the Son of Man actually is. The story of the blind man being cast out and then receiving revelation was not included by John accidentally.

Let us consider the apostle John’s own experience on the island of Patmos. Many Bible interpreters believe that John was exiled to Patmos by the Roman emperor of that time. Perhaps this is true, but there is an important message to understand concerning John’s exile to Patmos.

In fact, John had been excommunicated by the seven churches in Asia Minor, where the false teachings of Jezebel, Balaam, and the Nicolaitans had been accepted. John no longer had fellowship (‘koinonia’) with the seven churches of Asia Minor. The first epistle of John was not addressed to a particular congregation or person. It was a general letter intended for the churches in Asia Minor so that some members would receive John’s messages, and thereby have fellowship with him (1 John 1:3). John’s exile on Patmos has spiritual (symbolic) meaning—that he had been rejected by the churches in Asia Minor. Even a church leader named Diotrephes, who loved to be preeminent, had rejected John and his team (3 John 9).

But on Patmos, John received the great revelation that he wrote in the Book of Revelation. Without Revelation, the story of the Bible would be like a story with no ending. It is in Revelation that we understand the conclusion of the Father’s plan for all humanity. Likewise, the story of the blind man is written in such a way that he receives revelation ‘after being cast out’.

Let us apply this case of expulsion by the Jewish leaders to the context of Christianity. Indeed, the excommunication carried out by Christianity—which has declined because of the three false teachings above—has happened throughout the church age. The overcomers who are called out from among the churches of Asia Minor (which represent churches throughout the ages) are simple people who did not partake in the church’s decline (Revelation 2–3).

Thus, there is ministry outside the ‘Temple’ just as Jesus ministered ‘outside the Temple’ after chapter 8. The religious leaders within Christianity are certainly unaware that there is a ministry outside the Christian world. Yet simple people who are ‘cast out’ from Christianity will surely receive revelation about the kingdom of heaven that Jesus and His apostles proclaimed.

We now enter John 10 in our discussion of the kingdom of heaven. Chapter 10 continues Jesus’ conversation with the Pharisees from John 9:40. We need to analyze this chapter first to make our discussion easier and clearer. First, verses 1–10: Jesus speaks to the Pharisees about the difference between a thief/robber and a shepherd. Second, verses 11–21: Jesus speaks about the difference between the good shepherd and a hired hand. Third, verses 22–39: the debate between Jesus and the Jewish religious leaders, still related to the matter of Jesus’ sheep.

We will now discuss the first part—the difference between the shepherd and the thieves/robbers. Here Jesus gives a parable distinguishing the shepherd from the thieves/robbers. What differentiates them is who enters through the door and who does not. Jesus clearly states that the one who enters through the door is the shepherd (v. 2), and He also states that He Himself is the door to the sheep (v. 7).

In this section, again Jesus declares “I am” (Ego eimi) the door, where the meaning of ‘Ego eimi’ corresponds to or is connected with ‘Ehyeh Asher Ehyeh’, the name of the Elohim of Israel revealed to Moses (Exodus 3:14). Thus, Jesus equates and identifies Himself with the Elohim of Israel, which was understood by the Jewish religious leaders (10:33). This is what caused them to want to stone Him.

Therefore, because Jesus is the door, it is clear that the Pharisees were not shepherds but thieves and robbers. Some preachers in Christianity claim that the thief and robber refers to the devil. Such an interpretation ignores the context, because Jesus was speaking to the Pharisees, not talking about the devil.

Let us look at the identity of the thief and robber in John 10:10, where Jesus is the good shepherd: “The thief comes only to steal and kill and destroy; I came that they may have life (‘zoe’) and have it abundantly (abundant growth of ‘zoe’).” Thus, it is clear that the Pharisees steal and rob the sheep. What they stole were the sheep themselves. That is why the sheep (the crowds) cried out for Barabbas to be released and Jesus to be crucified, after being incited by the Pharisees (Matthew 27:20). The crowds, who were innocent sheep, had been stolen by the Pharisees; therefore, they listened to the Pharisees and not to Jesus.

The Pharisees and religious leaders not only stole the sheep but also robbed them through tithes, taxes, and other offerings. That is why they are called servants of mammon in Luke 16:14. Thus the identity of the thieves and robbers is made clear in this first part.

In Christianity, the behavior of leaders who DRAW the Lord’s disciples to become ‘their own’ followers is already categorized as stealing Jesus’ sheep (Acts 20:30). Why? Because these followers listen so intently to their leader that whatever he says is assumed to be true. They no longer listen to Jesus’ voice. Some leaders in Christianity may also be categorized as robbers because they draw money from the congregation and enrich themselves through various false teachings. All of this will be exposed before Christ’s judgment, when we will all be judged by Jesus at His coming.

Let us continue with John 10. In the first section, we discussed the identity of the thieves and robbers—the Jewish religious leaders who entered the sheepfold without going through Jesus, the door. Now we enter the second section (vv. 11–21), where Jesus speaks to the Pharisees about the difference between the good shepherd and a hired hand.

Observe verse 11: “I am the good shepherd. The good shepherd lays down His life for the sheep.” Jesus clearly states the definition of the good shepherd: first, He lays down His life for His sheep (v. 11). Second, He knows His sheep, and His sheep know Him (v. 14). Third, Jesus’ sheep will listen to His voice (v. 16).

If we observe this definition of the good shepherd, we will see that only Jesus can be called the good shepherd. Why? Because only Jesus, as the Word (Logos = Elohim) made flesh, has laid down His life for the redemption of sin so that the sheep may be accepted again (v. 17). No human being can be called the good shepherd, for no one has laid down their life so that the sheep may be accepted back to the Father in heaven. Jesus alone is the good shepherd. Moreover, only Jesus may say “I am” (ego eimi = Ehyeh Asher Ehyeh = I AM WHO I AM) the good shepherd. Thus it is clear that the good shepherd is Jesus.

Church leaders—apostles, prophets, evangelists, pastors, teachers, and also elders—must not say “I am the good shepherd,” as Jesus said. For church leaders are also themselves merely sheep. Yet they are prepared by the Holy Spirit to equip the saints for the building up of the Body of Christ (Ephesians 4:11–12). They are appointed by the Holy Spirit to shepherd the church (Acts 20:28).

The Bible refers to church leaders using two Greek terms—‘presbuteros’ and ‘episkopos’. Presbuteros is a person who is elderly in age and also spiritually mature. Meanwhile, episkopos (epi = over, skopos = to see) means ‘to oversee’, referring to a person who has spiritual ability to “see from above” whether there are wolves threatening the sheep. Episkopos and presbuteros refer to the same people and are used interchangeably in Titus 1:5,7. Presbuteros is the person who is mature, while episkopos is the function of watching over the flock from danger. The leaders of a local congregation (presbuteros = episkopos) are always more than one. They form an eldership team to shepherd the local church.

Meanwhile, the identity of a hired hand is also explained in verse 12: “but a hired hand, who is not the shepherd and does not own the sheep, when seeing the wolf coming, leaves the sheep and runs away, so the wolf attacks and scatters the sheep.”

Let us now apply the above understandings to the context of the Christian world. We know that savage wolves have attacked some leaders, so instead of equipping the saints as stated in Ephesians 4, they draw the Lord’s disciples to themselves (Acts 20:29–30). Such is the condition of the Christian world, where leaders draw the Lord’s disciples to themselves, causing the church to break apart into tens of thousands of denominations. In this condition of church division, many denominational leaders behave like hired hands, as described above in verse 12.

Let us continue discussing John 10, and now we enter the third section, verses 22–39, where a conversation/debate occurs between Jesus and the Jewish religious leaders, still related to the matter of Jesus’ sheep. Pay attention to verses 26–27: “But you do not believe, because you are not of My sheep. My sheep hear My voice, and I know them, and they follow Me.” Jesus spoke these words to the Jews (the Jewish religious leaders) after they said, “…If You are the Messiah, tell us plainly” (v. 24).

Here, Jesus speaks plainly regarding the reason the Jewish religious leaders did not believe in Him—they were not among Jesus’ sheep. If we reflect on this, it is quite surprising, because the Jewish nation was the people of Yahweh bound by the Mosaic Covenant. But in the Father’s arrangement, only a small portion of the Jews were given to be Jesus’ sheep (v. 29). Here we see the wisdom and sovereignty of the Father in determining all things.

Let us now see how the sheep given by the Father to Jesus behave. Verse 27 states, “My sheep hear My voice, and I know them, and they follow Me.” We see here that hearing Jesus’ voice is a mark of someone chosen by the Father. Furthermore, someone who follows Jesus is also a mark that he is chosen by the Father. This does not mean that someone chosen by the Father will not experience discipline and processing from the Father in heaven. These sheep will undergo discipline and shaping by the heavenly Father so they may hear Jesus’ voice and follow Him. Why must we emphasize this point?

This is because in the Christian world, the matter of hearing Jesus’ voice and following Him is something rarely discussed seriously. Let us see some facts in the Christian world. First, we know that Paul’s prophecy in Acts 20:28–30 has been fulfilled. It is emphasized that some leaders would draw the Lord’s disciples to become their followers. The Christian world has become like the church in Corinth, which said, “…I am of Paul, or I am of Apollos, or I am of Cephas…” (1 Corinthians 1:12). Certainly, these factions no longer listen to Jesus’ voice, because they will listen more to the voice of their leader.

Second, the understanding of following Jesus has been equated with listening to the leader’s voice and following him. Pay attention to Revelation 14:4, which speaks of the firstfruits (Christians appointed by the Father to mature earlier, James 1:18): “…These are the ones who follow the Lamb wherever He goes. They have been redeemed from among men as firstfruits to God and to the Lamb” (LITV).

The verse above emphasizes that Christians appointed as the firstfruits will follow Jesus wherever He goes. Following Jesus wherever He goes is clearly something impossible for Christians who follow their leader. Religious leaders in the Christian world have made many religious rules, such as requiring that worship be held in a certain building, on a certain day; that one must follow this or that program; give tithes, firstfruits (money), faith pledges, and so on. Under such conditions, it is impossible for these Christians to follow Jesus wherever He goes, because they are already bound to obey the rules of their leader.

What then is the conclusion? Just as in the case of the Jewish religion above, where the Father chose only a portion of the sheep to hear Jesus’ voice and follow Him, so also in the Christian world, only a small portion of the sheep called “the firstfruits” will hear Jesus’ voice and follow Him wherever He goes.

Let us continue our discussion of John 10, paying attention to verse 16: “And other sheep I have, who are not of this fold; these also I must lead, and they will hear My voice; and they will become one flock with one shepherd.” Jesus refers here to the other sheep not of this fold—the Gentiles chosen by the Father to hear Jesus’ voice and follow Him wherever He goes. And Jesus also emphasizes that these sheep will become “one flock with one shepherd.”

Let us discuss the phrase one flock with one shepherd, paying very close attention to the context of John 10. In John 10:7 Jesus already stated plainly that He is the door to the sheep. And that the Jewish religious leaders had entered ‘by another door’ to the sheep; therefore they are thieves and robbers.

Furthermore, Jesus emphasizes that He is the only shepherd of His flock. We have discussed why Jesus alone may say, “I am (Ego eimi = Ehyeh Asher Ehyeh) the good shepherd.” This means that everyone chosen by the Father is a sheep who hears Jesus’ voice and follows Him wherever He goes. We have also discussed the difference between the good shepherd, who is Jesus, and the Jewish religious leaders who are hired hands.

Many Christians do not understand the phrase ONE FLOCK WITH ONE SHEPHERD. Generally, sheep in the Christian world assume that denominational leaders are shepherds appointed by the Father to be followed and whose voices should be heard. This is actually a fatal misunderstanding, but it has been accepted as truth, because we often hear denominational leaders say, ‘If you cannot obey the voice of the leader you can see with your physical eyes, do not expect to hear the voice of the Lord Jesus whom you cannot see’.

Let us see some portions of God’s Word to clarify the meaning of “one flock with one shepherd.” First, 1 John 2:26–27: “These things I have written to you concerning those who try to deceive you. But the anointing which you have received from Him abides in you, and you have no need that anyone teach you…” John emphasizes here that you do not need anyone to teach you because the anointing abides in you. This does not mean you should not learn from others. John states this because there were people trying to deceive the church. If we look at Acts 20:28–30, this deception indeed occurred through leaders who were attacked by savage wolves, so that through false teaching they drew disciples to follow them.

Second, Colossians 2:19 can explain the meaning of ‘one flock with one shepherd’: “…and not holding fast to the Head, from whom all the Body—being supplied and knit together by joints and ligaments—grows with the increase that is from God.” Every member of the Body must hold fast to the Head (Jesus), while the “joints and ligaments” (the leaders) must support and unify the Body so it may receive divine growth. This is the definition of the Body of Christ. This is the meaning of ‘one flock with one shepherd’. Denominations are not the Body of Christ, but fragments of the Body of Christ, because leaders have drawn disciples to themselves. But denominational leaders have taught that the denomination is the church or the Body of Christ. This is the deception.

Even though the flock has been broken into tens of thousands of denominations, the Father in His sovereignty has a “little flock” (Luke 12:32). This little flock hears Jesus’ voice and follows Him wherever He goes (Revelation 14:4). This little flock receives grace to partake in the kingdom of heaven.

Now we enter chapter 11, where a miracle (a sign) occurs—Lazarus is raised after four days in the tomb. We will first focus on Jesus’ declaration that He is the resurrection and the life (v. 25). Jesus’ statement “I am” (Ego eimi = Ehyeh Asher Ehyeh), the Resurrection and the Life, is the fifth such declaration in which He equates Himself with the Elohim of Israel. John uses the term “sign” for the miracles Jesus performs, and we know that a sign is something with spiritual meaning behind it. What is the spiritual meaning behind Lazarus’ resurrection? This is what we will now discuss.

Let us study the chapter on resurrection that Paul describes in 1 Corinthians 15. The background here is that some members of the Corinthian church said there was no resurrection (1 Corinthians 15:12). To address this problem, Paul states that Christ has been raised as the firstfruits (v. 20). The LITV translation states Christ was raised as the “firstfruit” of those who have died. This means there will be other resurrections, because the concept of “firstfruit” implies later “fruits” that will be harvested.

Paul begins his explanation with a firm statement: “For just as death came through one man, so also the resurrection of the dead comes through one man. For as ALL die in Adam, so also ALL will be made alive in Christ. But EACH ONE in his own order…” (vv. 21–23). This statement is very clear that ALL people will be raised according to their order.

How will all be raised? The following verses explain that at His coming, Christ will raise believers and establish His kingdom, and this kingdom will subdue all things until the last enemy—death—is destroyed. We know the wages of sin is death (Romans 6:23). This means the kingdom of Christ will destroy all the effects of sin so that the Father becomes ALL IN ALL (v. 28).

The understanding above is very clear to believers who receive grace to partake in Christ’s kingdom, which He will establish on earth at His coming (Luke 12:32; Revelation 20:4). But the majority of Christians, who have long accepted the doctrine of eternal hell, interpret these verses according to that doctrine.

Let us take just one example from the interpretation of Herman Ridderbos, a New Testament scholar in Kampen, the Netherlands. His book Paul, An Outline of His Theology has been translated into Indonesian by Momentum, a publisher that spreads Reformed teachings in Indonesia. Ridderbos interprets the word ALL in 1 Corinthians 15 as follows: ‘All’ here can only mean: all who belong to Christ (p. 590). This means that when Adam fell, ALL PEOPLE suffered the consequence—death. But when the last Adam, Christ, was raised, ONLY SOME people will be raised—those chosen by God, those who belong to Christ. Those not chosen will be thrown into eternal hell forever. Such an interpretation implies that THE EFFECT OF ADAM’S SIN IS GREATER THAN THE EFFECT OF CHRIST’S RIGHTEOUSNESS.

However, Romans 5:15 states, “But the gift is not like the trespass. For if many died by the trespass of one man, HOW MUCH MORE did God’s grace and the gift that came by the grace of the one man, Jesus Christ, overflow to the many!” (NIV). But in the Christian world, the doctrine of eternal hell is not only accepted in the Reformed tradition but by nearly all other traditions. Yet the people of the kingdom rejoice that Christ’s victory over sin (death) affects all humanity.

Let us continue our discussion in John 11 by observing the response of some Jews to the miracle of Lazarus’ resurrection. Notice verses 45–46: “Therefore many of the Jews who had come to visit Mary, and had seen what Jesus did, believed in Him. But some of them went to the Pharisees and told them what Jesus had done.”

Now we will discuss whether a person can come to ‘believe’ by witnessing the miracles Jesus performed. We see from the verses above that only some of the Jews believed in Jesus after witnessing this extraordinary miracle. But others did not believe and instead reported it to the Jewish Sanhedrin.

After the Sanhedrin heard about this miracle, they held a meeting and eventually decided to kill Jesus, as written in verse 53: “So from that day on they plotted to take His life.” Thus the Jewish Sanhedrin had already passed a death sentence on Jesus long before they arrested Him in Gethsemane. From this fact, we know that the ones who killed Jesus were the Jewish Sanhedrin. Pilate and his soldiers were merely the executors, because the Sanhedrin did not have authority from the Roman government at that time to put someone to death (John 18:31).

Why did the Sanhedrin still not believe in Jesus, even though He performed an extraordinary miracle by raising Lazarus? John 12:37–40 explains: “Even after Jesus had done all these miraculous signs in their presence, they still would not believe in Him, so that the word spoken by the prophet Isaiah might be fulfilled… For this reason they could not believe, because Isaiah said elsewhere: He has blinded their eyes and hardened their hearts, so they can neither see with their eyes, nor understand with their hearts, nor turn—and I would heal them.”

It is clear from these verses that God Himself blinded the eyes and hardened the hearts of the Jewish Sanhedrin so they could not believe in Jesus, even though they saw many miracles. This is in accordance with Jesus’ statement that, “No one can come to Me unless the Father who sent Me draws him…” (6:44). Thus, whether a person can believe in Jesus or not depends entirely on the decision of the heavenly Father. Certainly, the Father has His own reasons for blinding the eyes of the Sanhedrin.

Sometimes in the Christian world we hear preachers say, “It all depends on your response—whether you want to believe in Jesus or not.” Or some say that miracles can cause someone to believe in Jesus. And some also believe that entering heaven depends on you—whether you want to believe in Jesus or not. All these viewpoints prove that a person has not truly studied the Bible well. Therefore, whether we can believe in Jesus or not depends entirely on the decision of the Father in heaven. In fact, the Father in heaven gives the kingdom only to the “little flock,” not to the “large flock” within the Christian world (Luke 12:32).

We now continue our discussion regarding the miracle of Lazarus being raised from the dead. Observe John 11:24–25: “Martha said to Him, ‘I know that he will rise again in the resurrection at the last day.’ Jesus said to her, ‘I am the resurrection and the life. Whoever believes in Me will live, even though he dies.’” We see here that Martha’s understanding of the resurrection is something that will happen at the end of times. Certainly this concept is correct—that in the end, everyone will be resurrected, as we have discussed previously. However, there is something Martha did not understand about the resurrection, and this is what we will discuss now.

Notice the verses above: Jesus did not say that He would raise Lazarus ‘later’ at the end of times. Instead, Jesus said I AM the resurrection and the life, meaning that when someone believes in Him, that person immediately receives and experiences the ‘resurrection life’. Generally, religious concepts turn ‘present realities’ into something ‘future’. In the Christian world, the concept of ETERNAL LIFE is believed to happen LATER, when “we enter heaven.” Yet one of the main themes of the Gospel of John is that whoever believes in Jesus immediately receives eternal life (zoe), though still in the form of a “seed” within our inner being.

Jesus, who ‘is’ the resurrection life, is a present reality ‘on earth’. When Jesus came to earth, He was also the manifestation of the kingdom of heaven on earth; therefore, the kingdom of heaven has already come to earth in the person of Jesus. In truth, the kingdom of heaven has come, is coming, and will come in its fullness at the end of times in the manifestation of the sons of God (Romans 8:19–21).

Likewise, the ‘resurrection life’ (zoe) is something we already experience now. This resurrection life begins working as a “seed” that continues to grow within our spirit, then revives our soul, and finally resurrects our body to become like His glorious body at the end of times when He returns.

This understanding does not contradict what Paul says in 2 Timothy 2:17–18: “…Among them are Hymenaeus and Philetus, who have departed from the truth. They say that the resurrection has already taken place, and they destroy the faith of some.” Hymenaeus and Philetus taught that the resurrection had already taken place in the sense that ‘there is no longer a resurrection at the end of time’. This is, of course, a misleading teaching.

But the truth is this: when we believe in Jesus, at that very moment we have already received and experienced the ‘resurrection life of Christ’ within our inner being. The resurrection life of Christ continues to grow and “swallows up” the death-life inherited from Adam. Then, at the end of times, we will experience the full resurrection, where our bodies will become like the resurrection body of Jesus, and we will serve as kings and priests on this earth. This is the resurrection of the body, or the redemption of the body, which Paul speaks about in Romans 8. This is the meaning of Jesus’ words when He said that He is the resurrection and the life.

Now we enter John 12 and will discuss what we call ‘religious motivation’, particularly among religious leaders. To understand this, let us look at verses 10–11 and verse 19: “So the chief priests made plans to kill Lazarus as well; for on account of him many of the Jews were leaving them and believing in Jesus… Then the Pharisees said to one another, ‘See, this is getting us nowhere. Look how the whole world has gone after Him!’” What we mean by the ‘religious motivation’ of the religious leaders is the tendency to kill and to seek followers. That is why the Jewish religious leaders killed Jesus—because they were losing followers, because many people were leaving them.

Let us go straight into the Christian world and see whether such ‘religious motivation’ also exists inside it. We must begin with Paul’s prophecy to the church leaders in Ephesus: “I know that after my departure, savage wolves will come in among you and will not spare the flock. Even from your own number men will arise and distort the truth in order to draw disciples after them” (Acts 20:29–30). From these verses it is clear that the attack of savage wolves caused some church leaders to ‘draw’ the Lord’s disciples to themselves through false teachings.

We know that leaders must not draw the Lord’s disciples to themselves; rather, they must only equip the Lord’s disciples so that, in turn, the disciples build up the Body of Christ (Ephesians 4:11–12). If leaders function only as “ligaments and joints” that support and unite the Body, then the Body of Christ will experience divine growth (Colossians 2:19). But if leaders draw the Lord’s disciples to themselves, then the Body of Christ will be fractured—and this is exactly what has happened in the Christian world, where the church has split into tens of thousands of

denominations. Each denominational leader not only ‘equips’ the Lord’s disciples, but ‘draws’ them to become ‘their’ followers.

Yet in the Christian world this condition—churches fractured into tens of thousands of denominations—is not discussed according to what the Bible says, so this ‘religious motivation’ we are discussing becomes invisible. Even with the three false teachings of Jezebel, the Nicolaitans, and Balaam described in Revelation 2–3, leaders in the Christian world commonly claim that denominations are the church. The condition of the seven churches in Asia Minor, having been infiltrated by these three false teachings, caused the apostle John to have no fellowship with them (1 John 1:3). Even the apostle John and his team were rejected by a leader (Diotrephes) who wanted to be prominent (3 John 9).

Let us return to the matter of having followers. When Paul says imitate me in 1 Corinthians 11:1, this does not mean Paul was seeking followers; rather, he meant follow my example’. For when the Corinthians said, “I am of Paul,” Paul rebuked them so that divisions would not occur in the church (1 Corinthians 1:10–17). But the people of the kingdom follow only Jesus wherever He goes (Revelation 14:4). Kingdom people cannot follow any particular leader, nor seek followers, because they follow Jesus wherever He goes—and we know that each follower of Christ will have their own path. When Peter wanted to know what would happen to John, Jesus said, “That is not your concern; you follow Me” (John 21:22). Indeed, in the Christian world this ‘religious motivation’ is clearly visible. Is not the history of Christianity also filled with cases where certain groups “killed” members of other differing groups?

We continue our discussion in John 12 by observing the event where Jesus entered Jerusalem riding on a young donkey (12:12–19). We will discuss this story from the viewpoint of prophetic fulfillment, and see how the disciples, the crowd, and the Pharisees understood—or failed to understand—this prophecy. Verse 15 states: “Do not be afraid, daughter of Zion; see, your King is coming, seated on a donkey’s colt”—a fulfillment of Zechariah 9:9. If we observe this narrative, no one understood that this event was the fulfillment of the prophecy in Zechariah 9:9. The crowds came to welcome Jesus because they had heard that He performed the miracle of raising Lazarus (verse 18).

Likewise, His disciples did not understand that this event fulfilled an Old Testament prophecy. Only after Jesus was glorified and the disciples received the Holy Spirit did they understand this event (verse 16). Of course, the Pharisees judged this event only from the standpoint of their own interest in gaining followers. They said to one another, “See! You are accomplishing nothing. Look, the whole world has gone after Him!” (verse 19).

To understand that Jesus came to fulfill the Law of Moses requires revelation or unveiling. Observe 2 Corinthians 3:14: “But their minds were blinded. For until this day the same veil remains unlifted in the reading of the Old Covenant, because the veil is taken away only in Christ.” In 2 Corinthians 3, Paul explains the difference between the ministry of the ‘written code’ and the ministry of the Spirit. By ‘written code’, Paul means the law of Moses; the ministry of the Spirit is the ministry of the new covenant, or the ministry of the fulfillment of the law of Moses.

Colossians 2:17 states: “These are a shadow of the things that were to come; the reality, however, is Christ.” The ‘all’ that Paul refers to in this verse relates specifically to food, drink, festivals, new moons, or sabbaths—regulations within the Mosaic Law. The reality, the substance, the fulfillment of all these is Christ. In Paul’s writings, the meaning of ‘Christ’ includes the Spirit (the Spirit of Christ), the kingdom (the kingdom of Christ), the Life (the Life of Christ), the corporate Christ (Christ Jesus and Christ the Body), and Christ dwelling within the inner being of believers. Therefore, the fulfillment of all the written laws of Moses is Christ within the inner being of believers.

All written laws have been fulfilled by Jesus; therefore, believers worship in spirit and truth (following the leading of Christ within, in daily life), not according to written codes. Such understanding enables a person to recognize Jesus as King.

The crowds who hailed Jesus as King because of His miracles are not considered to have truly recognized Him as King. The Pharisees, with their ‘religious motivations’ of seeking followers, also could not possibly understand Jesus as King. Only His disciples, who received revelation/unveiling of Christ within and follow Christ inwardly in daily life, are those who truly understand that Jesus is King.

The Christian world, filled with ‘religious motivations’ and ‘written rules’—must do this, must do that; must come on certain days, to certain buildings, give certain offerings, and so on—cannot be considered as truly understanding Jesus as King. Many will indeed call Jesus King, or call Him Lord, on the last day, but only Jesus will determine who truly knows Him and who does not (Matthew 7:21–23).

We continue our discussion of John 12 by considering the passage where some Greeks wanted to meet Jesus (12:20–36). When Philip and Andrew informed Him, Jesus gave an ‘odd’ answer—yet one that carries deep significance. By examining this passage carefully, we find the essence of Jesus’ answer: not only the Greeks, but ALL PEOPLE will see Jesus—yet they will see Him in and through His disciples.

To make Jesus’ answer easier to understand, we will divide it into three key parts:

First, verses 23–24: “But Jesus answered them, saying, ‘The hour has come that the Son of Man should be glorified… Unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much fruit.’” This means Jesus would die, rise, and be glorified at the right hand of the Father, and thus the outpouring of the Holy Spirit—the Life-giving Spirit (zoe)—would come upon His disciples. The Life of Christ (zoe) that the disciples receive is still in the form of a “seed” and must grow. The fruit Jesus refers to is His disciples, in whom the zoe “seed” grows, until they become like Jesus. Those Greeks who see His disciples will see Jesus Himself.

Second, for the zoe “life” to grow maximally (abundantly, John 10:10), His disciples must not love their soul-life (‘psuche’—the life of the soul), so that zoe life may grow abundantly within them (verse 25). Furthermore, His disciples must follow Jesus wherever He goes (verse 26 and Revelation 14:4). In the context of the Christian world, this means that His disciples must not follow any leader, denomination, or movement so that they can be where Jesus is. The Christian world is filled with rules of leaders, denominational rules, and many other systems. His disciples must follow the leading of ‘Christ within’ alone, so that wherever Jesus is, there His disciples will be also. Such disciples will be honored by the Father in heaven, though they may not receive ‘human honor’ within the Christian world.

Third, verses 31–32: “Now is the judgment of this world; now the ruler of this world will be cast out. And I, when I am lifted up from the earth, will draw all people to Myself.” This means that Satan, the ruler of the world (kosmos—the system), has been cast out. Satan binds and enslaves humanity through systems, whether social, political, religious, economic, or any system he creates in this world. But when Jesus was glorified, Satan was cast out. Therefore, Jesus will draw all people to Himself. Through whom? Through His disciples, as explained in the verses before.

Not all of Jesus’ disciples follow Him wherever He goes. Some disciples still remain inside the ‘system’ of Christianity. Just as “Pharaoh” (Satan) bound and enslaved Israel in Egypt, so also many of the Lord’s disciples are bound by the ‘system’ of the Christian religion.

At the coming of Jesus at the end of times, His disciples who follow Him wherever He goes will be entrusted to rule the earth with glorified bodies, in order to draw all people to Jesus. His disciples will function as kings and priests in the coming age (Revelation 20:4). Thus all people will see Jesus.

We continue our discussion of John 12:37–43, which evaluates the ministry of Jesus, particularly toward the Jewish religious leaders. Observe verse 36, which states: “…After Jesus said this, He departed and hid Himself from them.” This expression marks the end of Jesus’ ministry to the Jews, because the following chapters tell of His conversations with His disciples, His crucifixion, and His resurrection.

Let us observe this passage explaining why the Jewish religious leaders did not believe in Jesus: “Even after Jesus had performed so many signs in their presence, they still would not believe in Him, so that the word spoken by the prophet Isaiah might be fulfilled… ‘He has blinded their eyes and hardened their hearts, so they can neither see with their eyes nor understand with their hearts, nor turn—and I would heal them’” (12:37, 40).

The apostle John clearly declares the Father’s sovereignty in determining all things. Everything that happens has indeed been written beforehand. Even Judas’s betrayal had already been written (17:12). Jesus also firmly stated, “No one can come to Me unless the Father who sent Me draws him…” (6:44). Throughout His ministry, Jesus did only what had been written beforehand, so that the word of God might be fulfilled.

However, declaring that the Father sovereignly determines all things does not mean that humans are not responsible for everything they say and do. Human beings were created as persons with mind, emotion, and will. Yet the human will is not absolutely free to do things that the Father in heaven has not determined. Behind all human actions, the mysterious hand of the Father is at work, determining all things. Even Psalm 139:16 states that the Father’s determinations in our lives are so detailed: “Your eyes saw my unformed body; and in Your book were written ALL the days that were ordained for me, when as yet there were none of them.” All the paths we will walk have already been written. It is indeed difficult to grasp this, just as the next verse says, “How precious to me are Your thoughts, O God…” (v.17). Yet by His grace we can understand it.

It is clear from the passage above that the Jewish religious leaders did not believe in Jesus because the Father had blinded and hardened their hearts. Because the Father had blinded and hardened them, they not only refused to believe in Jesus, but also killed Him through Pilate and his soldiers. Nevertheless, both Pilate and the Jewish Council sinned and must bear their guilt. Jesus made this clear to Pilate: “… Therefore the one who handed Me over to you is guilty of a greater sin” (19:11). The sin of the Jewish Council was greater than Pilate’s.

Within Christianity there is a teaching or belief that created beings possess absolute free will, enabling them to act outside of the Father’s determinations. From this belief emerged teachings about Lucifer’s fall from a good angel into the evil Devil; teachings that salvation depends on human response—whether one repents or not, whether one chooses to accept and believe in Jesus or not. There is also the teaching of eternal hell, supposedly not because the Father sends people there, but because they ‘choose it themselves’. All these teachings arise from ignorance of the Father’s sovereignty in determining all things.

Let us move into John 13 and discuss the event of Jesus washing His disciples’ feet. We must understand clearly the meaning of this act before applying it in our lives. When interpreting the meaning of this washing, we must remember that the Gospel of John refers to miracle stories as ‘signs’, meaning there is a spiritual meaning behind them. Therefore, the washing of feet should not be interpreted merely in a physical sense; there is a spiritual meaning behind it.

Let us examine verse 5: “Then He poured water into a basin and began to wash the disciples’ feet and to wipe them with the towel that was wrapped around Him.” In Scripture, “water” refers to the Holy Spirit (John 7:38–39; Titus 3:5), the Word (Eph. 5:26; John 15:3), and the divine life ‘zoe’ (John 19:34). Jesus’ act of washing the disciples’ feet with water was symbolic: He was actually “cleansing” them with the Holy Spirit, the Word, and the life ‘zoe’.

Next, verse 14 states, “If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet.” After giving His disciples an example, He commanded them to ‘wash one another’s feet’. This is the ‘one another’ law that we have discussed earlier. In the New Testament there are about twelve such expressions: ‘one another’ love, care, build up, confess sins, show honor, and so on. The most frequent is ‘love one another’, because the command to

love one another is the ‘new commandment’ in the context of the New Covenant that Jesus made for all of His disciples.

So how do we practice “washing one another’s feet”? If members of a church gather and God leads them to wash each other’s feet physically, that is fine. But what is far more important is “washing one another’s feet” in the sense of cleansing one another with the Holy Spirit, the Word, and the life ‘zoe’. We know that the Holy Spirit, the Word, and the life ‘zoe’ have been given within the inner being of every believer. The question is, in church life, are we truly cleansing one another with the Spirit, the Word, and the divine life?

To explore this, Mary’s action of anointing Jesus’ feet may help (John 12:1–8). When Mary broke the alabaster jar and poured the perfume on Jesus, the fragrance filled the entire house. Paul once said that he and his co-workers were “the fragrance of Christ” (2 Cor. 2:15). Certainly not every member of the church automatically shares the fragrance of Christ. A process of divine discipline, like Paul experienced, and a process of “breaking the alabaster jar” (something very precious to us) is needed so that we may share Christ’s fragrance with our brothers and sisters and with all who encounter us.

Sharing the “fragrance” of Christ is not the same as sharing biblical knowledge. Jesus said in Matthew 22:29, “… you are mistaken because you do not understand the Scriptures nor the power of God” (ILT). According to Jesus, being ‘mistaken’ means not understanding the Scriptures and not experiencing God’s power. Therefore, we must not only study Scripture but also be shaped by God so that our “jar” is broken. Then we will begin to cleanse our brothers and sisters with the Spirit, the Word, and the life ‘zoe’.

Let us continue in John 13 and consider the ‘new commandment’ that Jesus gave His disciples: “A new commandment I give to you, that you love one another; as I have loved you, that you also love one another. By this all will know that you are My disciples, if you have love for one another” (13:34–35).

The expression ‘new commandment’ does not mean that the Old Testament lacked a command to love one another. When a teacher of the Law asked Jesus about the greatest commandment, He replied: love God and love your neighbor (Matthew 22:36–40). Verse 40 emphasizes, “On these two commandments hang all the Law and the Prophets.” Meaning, if the ENTIRE Law and the Prophets were ‘summed up’, the result would be loving God and others. So when Jesus gave the command to love one another, He was referring to a command that was the FULFILLMENT or ESSENCE of the whole Law and the Prophets, because Jesus came to fulfill them.

If so, what does ‘new commandment’ mean? We must understand that Jesus came to establish a New Covenant with the house of Israel and Judah (Jeremiah 31:31). This New Covenant has a new law: “… I will put My Law within them and write it on their hearts…” (Jer. 31:33; Heb. 8:10). So this “new commandment” is a LAW WRITTEN WITHIN the hearts of His disciples.

It is the Holy Spirit—the Spirit who gives life (‘zoe’)—who writes the Law into the inner being of Jesus’ disciples. Of course, time and process are needed to grow in love or in the life ‘zoe’. As the divine life grows within the disciples, so they grow in loving one another. The peak of this growth is when we are able to lay down our lives for our brothers and sisters (John 15:13; 1 John 3:16).

This is truly the law of the kingdom of heaven, because Jesus came to establish His kingdom on earth. There is only one law of the heavenly kingdom: loving one another. This is what we call the ONE-ANOTHER LAW—washing one another’s feet, submitting to one another, encouraging one another, confessing sins to one another, and so forth. This law can only be practiced when disciples treat one another as brothers and sisters (Matthew 23:8–12). If a disciple exalts himself (23:12) and draws others to himself (Acts 20:30), then the ‘one-another’ law cannot operate, for such a person becomes a “manager” or “boss” in the church. This is what happens in many denominations today. But the people of the kingdom relate to one another as brothers and sisters, without hierarchy. No managers, no bosses. They learn to grow in the ONE-ANOTHER law. Hallelujah.

Let us continue briefly with the ONE-ANOTHER law before discussing Judas’s betrayal. Hebrews 7:12 says, “For when the priesthood is changed, the law must be changed also.” We know that Jesus is the High Priest according to the order of Melchizedek. The first ten chapters of Hebrews compare Jesus’ priesthood with Aaron’s priesthood, with one key phrase: ‘better’. Hebrews 7:12 clearly states that the law changes according to the priesthood in effect. Because Jesus’ priesthood differs from Aaron’s, the law also changes—from the Law of Moses to the law of loving one another.

Those who teach tithing (money), firstfruits (money), mandatory worship days, specific buildings, and other rules are in fact “managers” or “bosses” in the church, as mentioned earlier. These “managers” and “bosses” of course need money to support their life and ministry. But let us leave this to the Lord Jesus, who will judge His church at His coming.

Now let us discuss Judas’s betrayal in John 13:18: “… But this is to fulfill the scripture: ‘He who eats My bread has lifted up his heel against Me.’” Likewise, John 17:12: “… except the son of perdition, that the scripture might be fulfilled.” Thus Judas’s betrayal was prophesied and predetermined in Scripture. Judas’s life path was predetermined, and not only his but ours also (Psalm 139:16).

If so, does that mean Judas—and we too—are not responsible for our actions because everything has been written and predetermined? Of course we are responsible, for humans are not robots. All people must be accountable for their actions because humans have their own mind, emotion, and will. This universal law applies to all: “A man reaps what he sows” (Gal. 6:7). What we must remember is that God always acts justly toward all humans. No one is treated unfairly, for He loves all.

To clarify this, let us consider how the Father has determined a “little flock” to receive the kingdom (Luke 12:32). The little flock will receive the kingdom when Jesus returns (His second coming) to establish His kingdom on earth—commonly called the one-thousand-year kingdom or Millennium (Rev. 20:4).

The “little flock” refers to a small portion of Christians who have been born again. All born-again Christians will stand before the judgment seat of Christ to give an account for their deeds (2 Cor. 5:10). Not all born-again believers will enter the millennial kingdom to reign with Christ on earth. The parables in Matthew confirm this—the wise and foolish virgins, the talents, the wicked and faithful servants—all of these refer to born-again Christians.

Is the Father unjust because He gives the kingdom (the Millennium) only to the “little flock”? Clearly the Father is always just, because He cannot be unjust—it contradicts His nature. Consider Romans 8:17: “… that we may also be glorified together with Him, provided we suffer with Him.” Those Christians destined to receive the kingdom will undergo a kind of suffering not experienced by all other believers. This does not mean suffering is a ‘condition’ for entering heaven; rather, the Father’s justice is shown in how He forms the “little flock” through a process others do not experience.

Now we move into John 14 and discuss the ‘Father’s house’. But before examining the verses in John 14, we must clarify the meaning of this term. This topic is important because there are misunderstandings in Christianity regarding the ‘Father’s house’ and the idea of ‘going to heaven’, which ultimately lead to misunderstandings of the Father’s plan for humanity. It is common for Christians to imagine the Father’s house as a place in heaven far away, with houses like those on earth, streets of gold resembling earthly streets, and so on.

This misunderstanding is not trivial. Scripture never teaches such ideas. These misunderstandings cause Christians to desire to leave the earth and go to a pleasant place called heaven. Yet from Genesis to Revelation, the Bible teaches that the earth has been entrusted to humanity, and that the ‘heavenly dimension’ will fully descend into the ‘earthly dimension’. If believers misunderstand the Father’s plan, how can they ‘work together’ or ‘walk with’ the Father in their lives?

Genesis 1:26–28 explains that the Father’s plan focuses on the earth. Psalm 115:16 affirms, “The heavens are the LORD’s heavens, but the earth He has given to the children of man.” The Hebrew term ‘shamayim’, translated ‘heavens’, may also mean ‘heaven’. Heaven is where God’s throne is placed. The descriptions of what heaven is like, what happens there, why the Father placed His throne there, and so on, have been clearly revealed to John in Revelation, especially chapters 4–5. We will not explore that further now, but we emphasize that the earth has been given to humanity.

Now let us return to our theme: the ‘Father’s house’. The Bible not only reveals that the earth is the focus of the Father’s plan, but also that the Father will build a house for Himself on this earth. The Father desires to build a dwelling place for Himself here. How He builds this dwelling is what we will now explore.

We will use one principle in our discussion, namely the ‘principle of first mention’, commonly called the ‘first mention principle’. This principle explains that the first time something is mentioned in the Bible, it carries a meaning that will remain the same throughout the entire Scriptures. However, because biblical revelation is ‘progressive’—that is, advancing—the initial understanding of a matter ‘must be supplemented’ by subsequent understandings without altering its basic meaning. Thus, we gain a complete understanding of a topic, in this case regarding the ‘Father’s House’.

Let us begin with this principle. In the Bible, the first appearance of the expression ‘the Father’s House’ or ‘the House of Elohim’ occurs in the account where Jacob dreams at Bethel (Genesis 28:10–22). When Jacob awoke from his sleep he said, “Surely YAHWEH is in this place… This is none other than the house of Elohim, and this is the gate of heaven” (vv. 16–17, ILT). The Hebrew term ‘bayith’, translated ‘house’, does not first appear here but in Genesis 7:1; however, the expression ‘bayith Elohim’ appears for the first time in Jacob’s dream. We will examine this event and derive some understanding of the ‘Father’s House’ or the ‘House of Elohim’.

At this time, we will take several points from Jacob’s dream at Bethel (Genesis 28:10–22). We know that the first appearance of the expression ‘House of Elohim’ or ‘Father’s House’ occurs in this event. By taking several points from this passage, we gain a ‘basic understanding’ of the House of Elohim or the Father’s House as His dwelling place.

First, Genesis 28:12 describes Jacob’s dream: “... and behold, a ladder was set up on the earth, and its top reached to heaven; and behold, the angels of Elohim were ascending and descending on it” (ILT). Jesus later fulfilled Jacob’s dream when He said to Nathanael, “…you will see heaven opened, and the angels of Elohim ascending and descending upon the Son of Man” (John 1:51, ILT). By saying that the angels of Elohim ascend and descend ‘upon the Son of Man’, it means that JESUS, AS THE SON OF MAN, IS THE TRUE LADDER. The ladder seen in Jacob’s dream was merely a shadow or prophecy. The reality and fulfillment are found in Jesus, the Son of Man.

This ladder not only opens the door of heaven but also ‘unites heaven and earth’. Through Jacob’s dream we understand that the ‘Father’s House’ is the UNION OF HEAVEN AND EARTH. And indeed, Jesus as the Son of Man is that ‘Father’s House’. For this reason Jesus told the scribes and Pharisees to ‘destroy this temple’, and in three days He would raise it up, because the Temple was His own body (John 2:21).

Jacob then named the place where he dreamed ‘Bethel’, which means ‘House of Elohim’. In Jacob’s context, the House of Elohim or ‘Father’s House’ was a physical place, specifically a physical city, for the city was previously named Luz. Yet, we must remember that even though the Father’s House in Jacob’s context was a physical place, the Father’s House still signifies the union of heaven and earth. This is the basic understanding of the ‘Father’s House’. This basic understanding aligns with the prayer Jesus taught His disciples—‘your kingdom come on earth’.

We continue our discussion of the ‘Father’s House’. We have stated that the basic meaning of the Father’s House is the union of heaven and earth. And that this union exists within the person of Jesus, the Son of Man. Now let us examine John 14:2, 3, and 23: “In My Father’s house are many dwellings; if it were not so, I would have told you. I go there to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also…. We will come to him and make Our home with him.” If someone reads these verses without the foundational understanding we have discussed, he will naturally think that the Father’s House is some delightful PLACE somewhere.

Let us pay close attention to Jesus’ words: He GOES THERE to prepare a place for us. The crucial question is: WHERE DID JESUS GO? Did He go to a PLACE—meaning a particular location? In John 13:1, 3; 14:12, 28; 16:10, 17, 28; 20:17 it is clearly written that JESUS WENT TO THE FATHER. Jesus went to the Father, not to a certain location. When Thomas said, “…we do not know where You are going; how can we know the way?” (14:4), Jesus replied firmly that He is the Way, and the Father is the destination (14:6). So, Jesus was not speaking of any PHYSICAL PLACE but of a PERSON. The way to the PERSON of the Father is the PERSON of Jesus. Christians who still think in physical terms about a PLACE will not understand what the Father’s House truly is.

Let us continue with the meaning of the Father’s House from the verse: “…We will come to him and make Our home with him” (14:23). After Jesus went to the Father—through His death, resurrection, and exaltation to the right hand of the Father—Jesus and the Father would come to the believer and dwell with him. The expression ‘dwell with him’ in the original text means ‘to make a dwelling or home with the believer’. Thus, the dwelling place of the Father, the Son, and of course the Holy Spirit, is within the inner being of the believer. This is the Father’s House—‘that is, us’ (Hebrews 3:6).

Therefore, the Father’s House is not a PLACE but the INNER BEING of believers. That is why we are called the Temple of the Holy Spirit. Even now, the inner being of believers is the Father’s House. Thus the basic meaning of the Father’s House—the union of heaven and earth—is fulfilled. At the coming of Jesus as the Son of Man, Jesus Himself was the union of heaven and earth. But after Jesus went to the Father, believers became that union of heaven and earth.

At the coming of Jesus as the Son of Man, the Kingdom of Heaven was manifested for the first time on earth in His person (Luke 17:21). Even now the ‘kingdom of heaven’ is within the inner being of the Church—within believers. The Church is expected to be the instrument that brings the kingdom of heaven to earth. But because the Church has fragmented and become human kingdoms (denominations), the Lord Jesus calls His overcomers to manifest the kingdom of heaven on earth (Revelation 2–3). At His coming—commonly called the second coming—the kingdom of heaven will FULLY come and appear on earth through and within the overcoming Church to liberate creation (Romans 8:19–21).

Now let us continue our discussion of John 14 by examining verse 12: “Truly, truly, I say to you, he who believes in Me will also do the works that I do, and greater works than these shall he do, because I go to the Father.” There are three matters we must discuss: first, “he who believes in Jesus”; second, doing works greater than those Jesus did; and third, Jesus going to the Father, which is the reason believers can do these greater works.

Let us begin with the third: what does it mean that Jesus went to the Father? Clearly it means His death, resurrection, and exaltation to the Father’s right hand. What was the result of Jesus being exalted? Acts 2:33 affirms: “Therefore, being exalted to the right hand of Elohim, and having received from the Father the promise of the Holy Spirit, He poured out this which you now see and hear” (ILT). When Jesus was exalted, He poured out the Holy Spirit on the believers.

However, the outpouring of the Holy Spirit at Pentecost upon the Church was merely a down payment (‘arrabon’) or guarantee, as written in Ephesians 1:14: “And the Holy Spirit is the guarantee of our inheritance until we acquire the full possession…” When Jesus ministered on earth, the Father gave Him the Spirit without measure (John 3:34).

Next, the second point: what does it mean to do greater works than Jesus? Clearly it does not refer to redemption on the cross, for the work of redemption was done solely by Jesus and is complete. We must first understand Jesus’ purpose in coming into the world. John 3:17 states, “For Elohim did not send His Son into the world to judge the world, but so that the world might be saved through Him” (ILT). The world here means all humanity loved by the Father (3:16). That is why Jesus is the Lamb who takes away the sin of the world (1:29). Jesus is the propitiation not only for the sins of believers but also for the sins of the whole world (1 John 2:2). Therefore, Jesus’ work is to save the entire world, and believers continue His work.

Then the first and most important point: those who do the greater works in saving the world are those who ‘believe’. They believe that every knee will bow and every tongue will confess that Jesus is Lord. They believe that Jesus will draw all people to Himself (John 12:32). They believe that all humanity will certainly be saved, for Jesus is the Savior of the world (John 4:42). Christians who teach and believe that the unrepentant and unbelieving will certainly be thrown into eternal hell forever are not included in the category of ‘those who believe’ in this verse.

When, then, will those who believe do the greater works than Jesus? Certainly at the coming of Jesus (commonly called the second coming), when believers receive their inheritance—the full outpouring of the Holy Spirit. When the kingdom of heaven is fully manifested on earth, believers will function as kings and priests on the earth (Revelation 5:10; 20:4). Then, with glorified bodies, believers will do works greater than those done by Jesus.

We continue our discussion of John 14 regarding Jesus’ promise to His disciples (the eleven) concerning His coming. Note verse 18: “I will not leave you as orphans; I will come to you.” Many Christians believe Jesus comes only twice—first, 2,000 years ago, and second, at the end of the age to gather His saints.

If this “two comings” concept were correct, then His promise to the eleven disciples was not fulfilled, because they all died. But the truth is that Jesus fulfilled His promise to come again to the eleven disciples. How did He come? He came in the person of the Holy Spirit at Pentecost. The outpouring of the Holy Spirit at Pentecost was the fulfillment of Jesus’ promise to come again to the eleven disciples. If we hold the concept that Jesus comes only “twice,” we misunderstand the biblical concept of the Lord’s coming. There is no expression “second coming” in the Bible referring to the coming of Jesus. There is no such phrase as “the second coming of Jesus” in Scripture.

There are six Greek terms translated “coming.” They are as follows:

1. PAROUSIA — appears 24 times, from the verb ‘pareimi’, meaning ‘to be present’. The noun means ‘presence’. Parousia never indicates the action of arriving but the presence of someone who has already arrived. It is never used for a physical coming of the Lord. It means ‘presence’. Where two or three gather in His name, there He is. That is His PRESENCE. That is His COMING.

2. APOKALUPSIS — from ‘apokalupto’, meaning ‘to reveal’. It refers to an unveiling of someone previously hidden.

3. EPIPHANEIA — appears 6 times. It means ‘manifestation’, a bringing to light, often referring to glory manifested.

4. PHANEROO — means ‘to make visible’, not necessarily to the physical eye, but as a perception.

5. ERCHOMAI — refers to the actual action of coming. Used, for example, in Revelation 1:7: ‘Behold, He comes (AN ACT OF COMING) with the clouds…’

6. HEKO — emphasizes arriving at a particular place. Found in Revelation 2:25: “Hold fast what you have until I COME.”

Obviously these six Greek terms do not indicate six different kinds of coming, but different nuances that help us understand each passage. We will not examine each usage in detail here, but it is enough to understand that the coming of the Lord does NOT HAVE TO BE IN PHYSICAL FORM.

Now we will discuss the coming of Jesus at the end of the age as written in Romans 8:19–21 and Revelation 1:7. Revelation 1:7 states that Jesus comes “with the clouds.” Throughout Scripture, when ‘cloud’ appears in singular, it refers to the cloud of God’s glory. But when ‘clouds’ appears in plural, it refers to God’s witnesses. Thus the meaning of Revelation 1:7 is that Jesus will come ‘in and through His witnesses’. His witnesses are the sons of Elohim mentioned in Romans 8:19–21, who will liberate creation from the bondage of corruption.

Indeed, Romans 8:19–21 describes the coming of the kingdom of heaven to earth in its FULL manifestation. The sons of Elohim who will appear with glorified bodies are those to whom the Father is pleased to give the kingdom (Luke 12:32). They are the “little flock” within Christendom, for in Christianity many are called but few are chosen.

Now we will discuss John 15:1 regarding the vine: “I am the true vine, and My Father is the vinedresser.” Jesus declares that He is the ‘true’ vine. If He is the true vine, this implies there is also a false vine.

In the Gospels Jesus emphasizes that no one can serve God and mammon at the same time, for no one can serve two masters. In other words, Jesus contrasts Himself with Mammon: one can only enslave himself to Jesus, or enslave himself to mammon (Luke 16:13).

We know that the Pharisees were servants of mammon (Luke 16:14). Yet even though they were servants of mammon, they were still leaders of the nation of Israel as God’s people. They had the religious court, called the Sanhedrin, in which the High Priest presided over its 70 members. These Jewish leaders are often referred to as ‘the world’ in the Gospel of John. They were the ones who hated Jesus and killed Him (John 15:18–25). Therefore, it is not incorrect to affirm that they were the false vine.

As the false vine, the Sanhedrin also had “fruit” from its ministry. The Jewish Sanhedrin had the Temple, which had been renovated by King Herod, although of course Herod did so for political reasons. Members of the Sanhedrin were usually well-educated for their time, and generally wealthy. Joseph of Arimathea is mentioned in the Gospel of John as a disciple of Jesus, though secretly, for fear of the other Jewish leaders. Nicodemus and Gamaliel—Paul’s teacher—were also members of the Sanhedrin, and they were respected by many.

The Jewish Sanhedrin also possessed authority not only in religious matters, but also in political and social affairs, and to a certain degree was given power by the Roman government to punish anyone it considered guilty, functioning much like a court. The influence of the Sanhedrin over the crowds is clearly seen when they stirred up the people to choose Barabbas instead of Jesus (Matthew 27:20). Thus, from a human standpoint, the Sanhedrin had “fruit” like that of a true vine.

But Jesus declared that any plant not planted by His Father would be pulled up by the roots (Matthew 15:13). Again we see here that there are plants planted by the heavenly Father, and there are plants that are not. On the last day everything will become clear. From a human perspective, Abraham had two “fruits”: Isaac and Ishmael. But before God, Abraham had only one true “fruit,” which was Isaac. Ishmael was born from Abraham’s fleshly decision to follow Sarah’s suggestion.

Let us apply the truth of the true vine and the false vine. From a human perspective, the Christian world certainly has fruit from its ministries. But whether this fruit comes from the true vine or the false one cannot be judged at present. In God’s time, when the Lord Jesus judges the church, then everything will become clear—what was planted by the heavenly Father, and what was not. Who built his own kingdom, and who established the kingdom of heaven on earth.

We continue our discussion of the vine in John 15. Observe verse 5: “I am the vine, you are the branches. Whoever abides in Me and I in him, he will bear much fruit, for apart from Me you can do nothing.” We have discussed that Jesus is the true vine, and the heavenly Father is the vinedresser. The vinedresser means that the Father is the source, the planner, the planter, the ‘zoe’ life, the substance, the soil, the water, the sunlight, and everything for the vine.

Jesus is the vine and believers are the branches. We must understand that the vine includes the root, trunk, branches, leaves, and fruit. The vine is the whole plant from root to fruit, not only the trunk. Thus, believers partake in a single vine. Believers are not separated from the vine. Therefore, Jesus and believers are Christ—Christ the Head and Christ the Body.

The picture of the vine and its branches clearly shows a ‘zoe’ life relationship between Jesus and believers. Jesus indeed came to give His life to us (John 10:10). And this ‘zoe’ life enables us to know the heavenly Father and Jesus Christ whom He sent (John 17:3).

So what does it mean to ‘abide in Me and I in him’? The meaning is clear: we must learn to live out the ‘zoe’ life in our daily living. Only when we learn to live by the ‘zoe’ life can we bear fruit for His glory. Jesus clearly said that we can do nothing apart from Him. This means that anything we do apart from Jesus is not counted as fruit for His glory.

Indeed, humans can accomplish something on their own, because by eating the fruit of the tree of the knowledge of good and evil, humans began to act from their own knowledge, apart from dependence on God. Humans can develop themselves independently of God. Since eating from that tree, humans have lived relying on their own strength. They live for themselves. We see that Cain’s descendants lived far from God, yet they were the ones who developed human civilization (Genesis 4:17–24). From Cain’s line came advancements in animal husbandry, music, and industry (bronze and iron work). Although Cain’s descendants appeared fruitful, Scripture records none of their lifespans. This differs from the line of Seth, who walked with God (Genesis 5:6–32). All of Seth’s descendants have their ages recorded. In the Old Testament, lifespan carries spiritual meaning: the deeds of Seth’s descendants were valuable before God, whereas the deeds of Cain’s descendants, though impressive, were worthless and unrecognized before God.

Let us apply the matter of fruit to the Christian world. Many Christians assume that if someone has many followers, many facilities, performs miracles, casts out demons, prophesies, and so on, then he must be bearing much fruit for God’s glory. Such judgment is actually premature. We do not know whether all these works originate from the ‘zoe’ life or from human strength. The judgment seat of Christ will reveal all these things. Let us together wait for that day to determine whether our works come from the ‘zoe’ life for His glory, or from our own strength for self-glory.

Continuing in John 15, we now look at the ‘fruit’ of believers. By examining the verses in John 15, we see several ‘fruits’ manifested in the lives of believers. Before discussing the fruits themselves, verse 16 states: “You did not choose Me, but I chose you. And I appointed you that you should go and bear fruit and that your fruit should remain, so that whatever you ask the Father in My name, He may give you.” From this verse it is clear that His disciples were chosen by Jesus to bear lasting fruit. Everything depends on Jesus’ choice and appointment. Of course, the disciples obeyed His command to go and bear fruit, but all of this was a result of His choice and appointment.

Let us look at several fruits of His disciples mentioned in John 15. First, answered prayer (verse 16). One manifestation of ‘fruit’ in a disciple’s life is prayer that is answered. A good prayer is ‘a prayer answered by God’. Believers praying is not a sign that they are disciples of Jesus; but having their prayers answered is one manifestation of fruit.

Second, possessing the joy of Jesus and practicing the “one another” command, which we have discussed—namely, loving one another among His disciples. Having Christ’s joy and love is a manifestation of the fruit of the Spirit (Galatians 5:22). In the original text, the word ‘fruit’ is singular, meaning that love, joy, peace, and so forth are not separate. They are all manifestations of the one fruit of the Spirit. Thus, the fruit of the Spirit is truly the manifestation of the ‘zoe’ life given by Jesus and growing in His disciples’ inner being.

Third, being hated and cast out by the world (15:18–25). Many Christians may wonder why being hated by the world is a sign or fruit of Jesus’ disciples. We must discuss what ‘world’ means in this passage. Verse 25 states: “But this is to fulfill what is written in their Law: ‘They hated Me without reason.’” The ‘world’ here clearly refers to the Jewish religious world or the Jewish Sanhedrin, which hated and killed Jesus. In this passage Jesus affirms that the Jewish religious world would also cast out and persecute His disciples.

We know that His disciples bore witness before the Sanhedrin three times. Peter and John did so twice, and Stephen also testified and became the first martyr of the church. After this, the Jewish religious world repeatedly persecuted Jesus’ disciples. Saul, who initially persecuted the church, after his conversion, suffered much persecution from them throughout his ministry.

What about the history of Christianity through the ages? Has the Christian world also persecuted and even killed the true disciples of Jesus? Those who study church history know that the Christian world is “stained” with the blood of martyrs. The Christian world, symbolized by the “harlot” in Revelation 17:6, says: “I saw the woman drunk with the blood of the saints and with the blood of the witnesses of Jesus.” Christianity that has become a system (‘kosmos’ = world) will always cast out and persecute the true disciples of Jesus.

Now we enter John 16 and discuss the Holy Spirit, also called the Comforter (verse 7), the Spirit of Truth (verse 13), and another Helper (14:16). Jesus stated plainly that unless He went to the Father—meaning His death, resurrection, and exaltation to the Father’s right hand—the Holy Spirit would not come to the disciples (John 7:39). After Jesus was glorified and received the promised Holy Spirit, He poured Him out on the disciples at Pentecost (Acts 2:33).

But we also know that after Jesus’ resurrection, “…He breathed on them (the disciples) and said: Receive the Holy Spirit” (John 20:22). Here, the disciples received the ‘zoe’ life, experiencing the ‘new birth’, for the new birth is the experience of receiving the ‘zoe’ life. Why do we say they were born again only after Jesus’ resurrection? Because 1 Peter 1:3 affirms: “…He has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead.” Thus, the basis of the new birth experience is Jesus’ resurrection.

This does not mean the disciples received two Holy Spirits. Rather, it shows that the basis for receiving the ‘zoe’ life is the resurrection of Jesus, and the basis for receiving the outpouring of the Spirit is His glorification and ascension. This aligns with the prophecy of Israel’s restoration in Ezekiel 36:26–27: “I will give you a new heart and put a new spirit within you…. And I will put My Spirit within you….”.

We will not now discuss the roles of the Holy Spirit as described in John 16, but we will focus on the Spirit’s work in the believer’s inner being related to the growth of the ‘zoe’ life. This is necessary, for in Christianity today the work of the Spirit is usually discussed only in relation to ministry (the gifts of the Spirit), while the condition of the believer’s inner being receives little attention.

Consider 1 Corinthians 15:45: “…the last Adam became a life-giving Spirit.” The original text states that the last Adam, Jesus, became the ‘Spirit who gives ‘zoe’ (Young’s Literal Translation). After Jesus’ death, resurrection, and ascension, He became the Spirit who gives the ‘zoe’ life to the inner being of believers. Thus, His purpose is fulfilled: “…I have come that they may have life (‘zoe’), and have it abundantly” (John 10:10). Meaning, Jesus as the life-giving Spirit will cause the ‘zoe’ life to grow within believers.

What is the relationship between the ‘zoe’ life in believers and the kingdom of heaven? Luke 17:21 states: “…For indeed, the kingdom of God is in your midst” (Indonesian LAI). The Greek word ‘entos’, translated ‘in your midst’, actually means ‘within’. Thus, the kingdom of heaven is within the believer’s inner being. In the context of Luke 17:21, Jesus was speaking to the Pharisees. The kingdom of God was also within the Pharisees, but because they rejected Jesus as King (Messiah), it had no effect on them.

Thus, the kingdom of heaven for believers is truly the ‘zoe’ life within their inner being. As the ‘zoe’ life grows, believers become governed by the values, reality, and power of that kingdom. At the coming of the Lord Jesus (commonly called the second coming), when the kingdom of heaven is fully manifested on earth, believers appointed as “firstfruits” (matured earlier—James 1:18) will also be manifested with glorified bodies to liberate creation (Romans 8:19–21).

Now we discuss the functions of the Holy Spirit in the believer’s inner being. Notice John 16:8: “And when He comes, He will convict the world concerning sin, righteousness, and judgment.” There are three works of the Holy Spirit in the inner being of believers, and this is truly the gospel—the good news.

First, the Holy Spirit convicts (Greek: ‘elegcho’)—meaning to rebuke, expose, unveil—the world of sin. When the gospel is preached, the sins of the world are exposed by the Holy Spirit. ‘World’ here refers both to the world in general and the religious world (Judaism) that killed Jesus and hated His disciples.

Second, He convicts the world of righteousness (‘dikaiosune’)—meaning justice, righteousness, of which God is the source. The term ‘dikaiosune’ appears 92 times in the New Testament, 58 of

which (64%) appear in Paul’s writings. A key point in Paul’s gospel is righteousness by faith: that believers receive God’s righteousness solely through faith.

Third, He convicts the world of judgment. Verse 11 states: “concerning judgment, because the ruler of this world has been judged.” The ruler of the world (‘kosmos’ = system), meaning Satan, has been judged. Satan rules the ‘system’ of politics, society, economy, and religion, but has already been judged. This means that although Satan still rules these systems for now, at the coming of Jesus, “…The kingdom of the world (‘kosmos’) will become the kingdom of our Lord and of His Anointed (should be lowercase ‘h’—His anointed ones), and He will reign forever and ever” (Revelation 11:15). That is, at Jesus’ coming, the overcoming church will reign with Him in the millennial kingdom as kings and priests (Revelation 5:10; 20:4). Jesus and the overcoming church will take the ‘kosmos’ from its former ruler, Satan.

Next, observe verse 13: “But when He, the Spirit of Truth, comes, He will guide you into all the truth…” The term ‘truth’ here uses the Greek ‘aletheia’, which also means ‘reality’. Jesus affirms that He is the ‘Reality’. Reality is not a shadow, symbol, or illusion. Reality is the person of Jesus, and the Holy Spirit will lead us to know the person of Jesus and to become united with Him.

How do we grow in the knowledge of the truth (‘aletheia’)? John 4:23 affirms, “…the true worshipers will worship the Father in spirit and in truth (‘aletheia’)….” Our worship must be in ‘aletheia’, not in symbols, shadows, or rituals, as understood by the Samaritan woman, who thought that worship had to take place in Jerusalem or on Mount Gerizim (4:20). Our worship must be in Christ, who is the fulfillment of all Old Testament symbols, shadows, and prophecies (Colossians 2:17). Our worship must follow the leading of Christ within, because within us there is an ‘anointing’ (1 John 2:27).

The overcomers in the church worship by following Christ wherever He goes. This is the meaning of following the Lamb wherever He goes (Revelation 14:4). Jesus affirmed that His sheep hear His voice (John 10:27). Therefore, the church overcomers do not follow any denomination or any human leader; they worship and follow only the voice of Jesus, the Great Shepherd. In 1 John 2:27, it is affirmed that you do not need anyone to teach you. This does not mean that we do not learn from others, but that we listen only to the voice of Jesus within and follow Him wherever He goes. This is the function and role of the Holy Spirit within us. By worshiping according to the leading of the Holy Spirit, we grow in the knowledge of ‘aletheia’.

Let us now enter John 17 and examine several matters in the Lord Jesus’ prayer. At this moment, we will discuss the subject of glory or glorifying, which appears repeatedly in the Lord’s prayer. The Greek noun ‘doxa’, meaning ‘glory’, appears in verses 5, 22, and 24. In these verses, Jesus affirms that He had glory with the Father before the world existed. Jesus also prays that His disciples may behold His glory. Furthermore, Jesus affirms that He has given His glory to His disciples so that they may be one, just as Jesus and the Father are one.

Then, the Greek verb ‘doxazō’, meaning ‘to glorify’, appears in verses 1, 4, 5, and 10. In these verses, Jesus prays that the Father would glorify Him, so that in return He may glorify the Father. Jesus had glorified the Father by completing the work the Father had given Him to do. Jesus also affirms that He has been glorified in His disciples.

By noting the repeated appearance of ‘glory’ and ‘glorify’ in the Lord’s prayer, we can see how important this matter is. We need to look at this from the book of Genesis in order to understand its significance. Romans 3:23 affirms, “For all have sinned and fall short of the glory of God” (ILT). Sin causes humanity to fall short of God’s glory. The consequence of sin is not only falling short of God’s glory, but also producing ‘shame’ within human beings. Before Adam and Eve fell into sin, they were naked but not ashamed, because they were ‘covered’ by the glory of God. But when they sinned and fell short of the glory of God, they became ashamed and covered their nakedness with fig leaves.

However, the Father was not pleased with their attempt to cover themselves with fig leaves. Instead, He made garments of animal skin for them (Genesis 3:21). This implies an animal sacrifice, symbolizing and prophesying that Jesus Christ would become the sacrifice for sin and become the ‘garment’ that covers the nakedness of sinful humanity.

In truth, Christ is the glory of God that covers the “nakedness” of sinful humanity. Colossians 1:27 affirms, “…Christ who is in you, the hope of glory” (ILT). Young’s Literal Translation states, “…Christ in you, the hope of the glory.” Christ who dwells within the inner being of believers is the hope that we will one day receive the glory of God.

Why does Colossians 1:27 say that the glory of God is still a hope for us? Because we have not yet been fully glorified by God. Let us consider how Paul explains salvation in Romans using three terms: justification by faith, sanctification by faith, and glorification by faith. Glorification by faith, which is the redemption of our body resulting in our receiving a glorified body, has not yet occurred; it remains a hope (Romans 8:19, 23).

At this moment, Christ, the glory of God, dwells within us, but has not yet been manifested to all creation. However, at His coming, when the kingdom of heaven is fully established on earth, we will be manifested to all creation in order to set creation free from the bondage of corruption (Romans 8:19–21).

Here we see how important the glory of God is. All creation waits for the moment when the sons of God are glorified, because all creation also waits to be freed from bondage. This is why Jesus repeatedly spoke of glory in His prayer.

We now continue our discussion of the Lord’s prayer in John 17 by considering the phrase that appears repeatedly: “all whom You have given Me” (verses 2, 6, 9, 24). What does Jesus pray concerning “all whom You have given Me,” and what happens to them?

First, Jesus gives ‘eternal life’, which is the seed of ‘zoe’ life, to all whom the Father has given Him (verse 2). This ‘zoe’ life enables them to know the Father and Jesus Christ whom He has sent (verse 3).

Second, Jesus has revealed the Father’s name to them (verse 6). They belong to the Father, are given to Jesus, and they keep the Father’s word.

Third, Jesus has been glorified in them, and He prays that the Father would keep them so that they may be one just as Jesus and the Father are one (verses 10–11). Jesus also sends them into the world just as He was sent into the world by the Father (verse 18).

Fourth, Jesus also prays for those who will believe through their word, and He prays that ultimately all may be perfectly one (verse 23) and behold His glory.

Fifth, verse 14 affirms, “I have given them Your word, and the world has hated them, because they are not of the world, just as I am not of the world.” This means that the world will hate them because Jesus has given them the Father’s word. This is what will happen to “all whom You have given Me.”

Now we must reflect on who the ‘world’ is that hates those whom the Father has given to Jesus. Clearly, the ‘world’ that hates Jesus and His disciples is the ‘religious system’ of Judaism (John 15:18–25). Jesus also does not pray for ‘the world’ (15:9). Does this mean Jesus did not love the scribes and Pharisees? Of course He did. Because the Father so loved the world—meaning all people, including scribes and Pharisees—He gave Jesus, His Son, to take away the sins of the world (3:16; 1:29).

Therefore, the ‘world’ in the sense of all people is deeply loved by the Father and Jesus. But the ‘world’ as a ‘system’ controlled by the devil is not prayed for by Jesus; indeed, at His coming, that ‘world’ (system) will be taken over by the overcoming church. When the seventh trumpet is blown, the ruler of the system—the devil—will be removed and replaced by priests and kings (the overcoming church) who will reign forever with Jesus (Revelation 11:15).

What about Christianity today? Has Christianity become a ‘system’? In reality, through the three false teachings of Jezebel, Balaam, and the Nicolaitans, Christianity has become a system controlled by the devil. Therefore, in every church age, God calls His overcomers who do not partake of these false teachings (Revelation 2–3).

Within the world (system) of Christianity, many are called, but few are chosen. Those who are chosen are “all whom You have given Me,” as we have discussed above. These chosen ones are the “little flock” to whom the Father has been pleased to give the kingdom (Luke 12:32).

Now we continue our discussion of the Lord’s prayer in John 17 by considering what Jesus means by the term ‘name’, which appears several times. Verse 6 states, “I have manifested Your name to the people whom You gave Me out of the world….” Verse 11 states, “…keep them in Your name, which You have given Me….” Then verse 12 states, “…I kept them in Your name….” Verse 26 states, “I made known to them Your name…so that the love with which You have loved Me may be in them, and I in them.”

We must consider whether God has a ‘name’ the way humans do. If we observe verse 26, it becomes clear that knowing the Father’s name is not like knowing a human name. Why? Because the purpose of Jesus in revealing the Father’s name is so that the Father’s love might be in us. This clearly is not merely learning a name as one learns a person’s name.

When Moses asked God about His name in Exodus 3:13–14, God replied, “I AM WHO I AM.” In Hebrew, ‘Ehyeh Asher Ehyeh’, meaning “God who eternally exists and actively works.” This is not a name in the human sense. Moses’ question about God’s name was more about God’s characteristics or uniqueness than a personal name.

In truth, God does not have a name in the human sense. God only has a human name—Jesus—when the Logos (God) became human. The concept of ‘Name’ for God refers to His characteristics as revealed in His works toward humanity. This is why Isaiah 63:12,14 states, “[He] who led Moses… dividing the waters before them, to make for Himself an everlasting name…. Thus You led Your people to make for Yourself a glorious name.” Jeremiah 32:20 also states, “You performed signs and wonders… and made a name for Yourself.” Thus, according to His works toward humanity, GOD MAKES A NAME FOR HIMSELF.

Let us look at examples of how God’s name corresponds to His works. To Noah, His name was Elohim, meaning the God of all the earth, because in Noah’s case He showed His power over the whole earth by sending the flood. To Abraham, His name was El Shaddai, where ‘shad’ means ‘woman’s breast’. Thus, the name El Shaddai has a feminine nuance, because God promised Abraham many descendants. To Moses, His name was Yahweh, the God of war, because He gave the land of promise by defeating the seven nations of Canaan.

We continue our discussion of ‘the Name of God’ that appears repeatedly in John 17. Now we examine the Father’s name as meant by Jesus. We have affirmed that God makes names for Himself according to His works toward His people. To Noah—Elohim. To Abraham—El Shaddai. To Moses—Yahweh. And now we shall see that the Father’s name Jesus refers to is El Elyon, the Most High God.

We know that Jesus is the High Priest according to the order of Melchizedek (Hebrews 5:5–6). What name of God appears in the meeting between Abraham and Melchizedek (Genesis 14:18–20)? We must use a literal translation to see the name that appears in the passage. Genesis 14:18–19 in the ILT reads, “And Melchizedek, king of Salem, brought out bread and wine. And he was priest of El-Elyon… Blessed be Abram by El-Elyon, Possessor of heaven and earth.” The ILT footnote explains that El Elyon means ‘God Most High’. Young’s Literal Translation renders it, “Melchizedek… he is priest of God Most High… Blessed is Abram to God Most High, possessing heaven and earth.”

Thus, Melchizedek was a priest of El Elyon, the Most High God. Likewise, Jesus, as High Priest according to the order of Melchizedek, must also be High Priest to El Elyon. Therefore, the Father of Jesus as High Priest in the order of Melchizedek is El Elyon, the Most High God. This is why Luke 1:32 states, “He will be great and will be called the Son of the Highest…” (ILT). Young’s Literal reads, “…Son of the Highest….”

We know that the Father–Son relationship concerns inheritance. A son receives the inheritance of the father when the time comes. Galatians 4:1–7 explains that as long as an heir is a child, he differs no more than a servant, but when the time comes, he receives the inheritance. Likewise, after Jesus’ death and resurrection, He inherited something from El Elyon, the Most High God who possesses heaven and earth. After His resurrection, Jesus affirmed, “…All authority has been given to Me in heaven and on earth” (Matthew 28:18). Jesus inherited authority in heaven and on earth because His Father, El Elyon, is the Most High who possesses and governs heaven and earth.

Likewise, we, as priests according to the order of Melchizedek, will inherit together with Jesus if we have reached ‘maturity’. If the Father has appointed us as “firstfruits,” meaning those who mature first, then we, too, will receive an inheritance at the appointed time, as written in James 1:18, “…that we might be a kind of firstfruits of His creatures” (ILT). What is our inheritance? At Jesus’ coming (commonly called the second coming), those appointed by the Father as “firstfruits” will reign on earth with Jesus for a thousand years (Revelation 5:10; 20:4).

Christians who are born again and receive the seed of ‘zoe’ life, but whom the Father has not appointed as “firstfruits,” will not yet receive the inheritance of reigning on earth with Jesus. This is why in Christianity many are called (born again), but few are chosen (firstfruits).

Now we turn to John 18 and observe the conversation between Jesus and Pilate: “…Are You the King of the Jews?… Jesus answered: My kingdom is not of this world; if My kingdom were of this world, My servants would fight so that I would not be delivered to the Jews. But as it is, My kingdom is not from here. Then Pilate said to Him: “So You are a king?” Jesus answered, “You say that I am a king. For this purpose I was born and for this purpose I have come into the world—to bear witness to the truth…” (18:33–37).

There are several things we need to notice in this conversation. First, Jesus is a king, but He did not answer firmly that He is the king of the Jews. This means Jesus is not only the king of the Jews, for the prophecies in the Old Testament affirm that He is the king over the whole earth. After His resurrection, Jesus declared that all authority in heaven and on earth had been given to Him (Matthew 28:18).

Second, Jesus emphasized that His kingdom is not of this world, for if it were of this world, His servants would fight. The kingdom of the Messiah does not come from the earthly dimension (space and time), but from the heavenly dimension. This is consistent with what Paul affirmed in Ephesians 6:12: “…for our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world, against the spiritual forces of evil in the heavenly realms.” Thus, the kingdom of the Messiah will wage war against the kingdom of Satan.

Third, although the kingdom of the Messiah exists in the heavenly dimension, Jesus was born and came into this world to bear witness to the truth. Pilate once asked, “What is truth?” Indeed, truth is not merely correct theories or doctrines, but truth is a person, namely the person of Jesus Christ. Truth is the living Word of God.

Now we must pay attention to Jesus’ words that emphasize that precisely because He is a king, this is the reason He was born and came into the world. The kingdom of the Messiah indeed exists in the heavenly dimension, but Jesus was born and came into the world to establish His heavenly kingdom on earth.

The purpose of Jesus’ coming into this world is that the kingdom of the Messiah will rule this world. Revelation 11:15 declares, “…The kingdoms of this world have become the kingdom of our Lord and of His Messiah, and He shall reign forever and ever” (ILT). When the seventh trumpet is blown and the mystery of God is completed (Revelation 10:7), then the governments of this world will be taken over by the kingdom of the Messiah.

At this time the Lord Jesus works through His church to bring the kingdom of heaven to earth. The church must not “fight” the kingdoms of this world with worldly weapons. The church has only one weapon—the gospel or the good news of the kingdom of heaven. The church must proclaim the good news of the kingdom until the kingdoms of the world submit and become the kingdom of the Messiah.

Unfortunately, the church has fragmented into tens of thousands of denominations, and these denominations are human kingdoms built by leaders. The early church also had leaders, but they did not build their own kingdoms. The early church was an organism led directly by the Holy Spirit. Each member of the church was directly led by the Holy Spirit in their daily life. Yet the Lord Jesus has His overcomers in every era, and through these overcomers He will establish His kingdom on earth (Revelation 2–3).

We now enter John 19 and observe verses 11–12: “…Therefore the one who delivered Me to you has the greater sin. From then on Pilate sought to release Him….” We know that in the Gospel of John, the term ‘world’ primarily refers to the Jewish religious world led by the Jewish Council called the Sanhedrin. In the time of Jesus, the high priest who led the Sanhedrin was Caiaphas, who presided over 70 members consisting of Pharisees, scribes, and Jewish elders. The term ‘world’ in the Gospel of John is recorded as a system (‘kosmos’) that hates Jesus and His disciples.

The apostle John structured his gospel in such a way that we understand that the Jewish religious leaders had deteriorated and became the main cause (“the mastermind”) of Jesus’ crucifixion. The cleansing of the Jerusalem temple from commerce is placed at the beginning of his gospel, while in the Synoptic Gospels it is placed at the end of Jesus’ ministry. This shows the importance of understanding the condition of the temple, which represented the Jewish leaders in Jesus’ time. In John’s gospel, Jesus is also recorded as going to Jerusalem 3–4 times, while in the Synoptics only once at the end of His ministry. This again shows the importance of Jerusalem as the center of the ministry of the Jewish religious leaders.

Joseph of Arimathea, a member of the Council, is recorded positively in the Synoptic Gospels as a disciple of Jesus. But in John he is recorded negatively as a disciple of Jesus in secret, because he feared the other Jewish leaders (19:38). Nicodemus, a Pharisee who came to Jesus, is also recorded as coming ‘by night’, because he was ashamed and afraid of the Jewish leaders if they found out he came to Jesus. All these facts show that the Jewish religious leaders had declined and gone astray. John also records many conversations or debates between Jesus and the Jewish leaders, which the Synoptic Gospels do not record. Jesus even said to the Jewish leaders that their father is the devil (8:44). This does not mean the devil has children, but because the devil is the ruler of the ‘kosmos’, and the Jewish leaders ‘served’ within that kosmos (religious system), they were the children of the devil.

Why did John structure his gospel this way? Because in the time of the apostle John, the church had declined, and the decline of the church was caused by its leaders. Thus it is very appropriate that religious leaders receive primary attention in his gospel.

Now we look at the “Apostles’ Creed” in Christianity concerning the “mastermind” of Jesus’ crucifixion. Historically, the phrase ‘Symbolum Apostolorum’ (Apostles’ Creed) first appeared in A.D. 390 from a synod in Milan. Afterwards both Catholics and Protestants formulated their own creeds. But what we need to observe is the phrase found in both the Catholic and Protestant versions: “suffered under Pontius Pilate.”

Why do the creeds not mention the true “mastermind” of Jesus’ crucifixion? It is true that Jesus suffered under Roman rule, with Pontius Pilate as the authority at the time. But John 19:11–12 clearly shows us that the “mastermind” of Jesus’ crucifixion was the Jewish religious world (the Sanhedrin). And Jesus plainly stated that the sin of the Jewish Council was greater than that of Pontius Pilate. In fact, Pilate repeatedly tried to release Jesus, even presenting Jesus and Barabbas to the crowd, but due to the persuasion of the chief priests and elders, the crowd chose Barabbas, a criminal (Matthew 27:20). There is a hidden truth as to why the Apostles’ Creed in Christianity does not mention the true “mastermind” of Jesus’ crucifixion. We will discuss this further.

Continuing our discussion, perhaps—consciously or unconsciously—Christian leaders omitted the “mastermind” behind Jesus’ crucifixion because the Jewish people are God’s chosen people. Could God’s chosen people kill Jesus, the Logos (God) who became flesh? Or perhaps Christian leaders did not realize that Christianity had already become a religion since the time of the apostle John?

We know that religion arose because Adam and Eve ate from the Tree of the Knowledge of Good and Evil (symbol of the kind of life called “death,” the wages of sin; Romans 6:23), where Satan who holds the power of death (Hebrews 2:14) operates. A religion that originates from the Tree of Knowledge always contradicts the Tree of Life, which symbolizes the divine life (zoe) that Jesus gives. These two trees must oppose each other because one is under Satan’s dominion and the other symbolizes the life of Christ (zoe) that He gives (John 10:10).

Let us look again at how Christianity became a religion. It all began with Paul’s prophecy in Acts 20:29–30: “I know that after my departure, savage wolves will come in among you… Even from your own number (church leaders) men will arise and distort the truth in order to draw away disciples after them.” The ‘way of truth’ Paul referred to is following the leading of the Holy Spirit in daily church life, as was practiced in the early church. But after the attack of the savage wolves, some disciples followed this leader and others followed another, causing the church to break apart. Paul himself was abandoned by nearly all of Asia Minor, including Ephesus—the very city where he spoke these words—before his death (2 Timothy 1:15).

The false teachings that drew disciples away are described by John in Revelation 2–3: the teachings of Jezebel, Balaam, and the Nicolaitans. We will not explain them here, but these three false teachings caused the churches in Asia Minor to lose fellowship (‘koinonia’) with the apostle John (1 John 1:3).

Christianity, originally an organism led directly by the Holy Spirit, eventually fractured and split into tens of thousands of denominations (organizations), which we now call Christianity as a religion. Religions always have their own rules. Thus denominations (read: Christianity as a religion) have their own rules made by their leaders, and the Lord’s disciples follow them. Of course every denomination claims to be the most biblical. But the “spirit” of denominationalism is visible to the people of the kingdom.

Returning to the question of why the Apostles’ Creed does not mention the “mastermind” of Jesus’ crucifixion: in our understanding, Christianity has “crucified” Jesus—not physically, but spiritually. Worship in spirit and truth that Jesus taught can no longer be practiced in Christianity as a religion, because the Lord’s disciples follow their respective leaders instead of following the leading of the Holy Spirit wherever He leads (John 4; Revelation 14:4). Thus, because Judaism had become “aligned” with Christianity as a religion, the “mastermind” of Jesus’ crucifixion is naturally not mentioned in its creed.

We now speak about the story of Jesus’ resurrection in John 20. There are several important points to notice. First, verses 8–9 say: “Then the other disciple, who reached the tomb first, also went in; he saw and believed. For as yet they did not understand the Scripture, that He must rise from the dead.” Although Mary Magdalene was the first to discover the empty tomb, verse 8 states that it was John who first believed and understood from Scripture that Jesus must rise.

Second, to Mary Magdalene Jesus said, “…go to My brothers and tell them, ‘I am ascending to My Father and your Father, My God and your God’” (20:17). After His resurrection, Jesus called His disciples ‘My brothers’. Why? Hebrews 2:11 teaches that Jesus is not ashamed to call His disciples brothers, because they all come from the same source.

We have discussed that when Jesus rose, He breathed on His disciples and said, “Receive the Holy Spirit” (20:22). The Holy Spirit they received here caused them to experience what we call the new birth—receiving the divine life (zoe). The disciples experienced new birth because of Jesus’ resurrection (1 Peter 1:3). After His resurrection and our receiving the ‘zoe’ life, it is fulfilled that

Jesus and His disciples come from one source. We come from the Father, the source of life. Yet we must remember that Jesus’ relationship with the Father is unique; therefore He said, “My Father and your Father, My God and your God.”

Third, when Jesus first appeared to the disciples, Thomas was absent and did not believe their testimony. Only when Jesus appeared to him and Thomas saw the Lord did he believe. Therefore Jesus said, “Blessed are those who have not seen and yet have believed.”

Fourth, the apostle John states the purpose of writing his gospel: that people may believe that Jesus is the Messiah, the Son of God, and that by believing they may have life (zoe) in His name. Believing in Jesus means receiving the divine life (zoe). This is the central point of the Gospel of John.

We have emphasized that when we receive the ‘zoe’ life, it is still in the form of a seed and must grow. That is why John 10:10 states we must receive life in abundance—meaning in its full growth. If we compare these matters with the parables in Matthew—especially the parable of the sower, the wise and foolish virgins, the talents, and the wheat and tares—we know that in the process of the growth of ‘zoe’ in Christians, not all produce mature fruit. Therefore not all Christians are prepared and accepted to reign with Him in the coming age.

In Christianity there is a statement that contradicts this teaching: “Believe in Jesus and be born again, and you will surely go to heaven.” This statement is not supported by the whole teaching of the New Testament, even though it is believed by many Christians. Truly, believing in Jesus means receiving the seed of ‘zoe’, but whether this seed grows is another matter entirely. But the people of the kingdom, to whom the Father is pleased to give the kingdom, understand these things.

Let us continue with the discussion of Jesus’ resurrection, specifically His three appearances to His disciples. In chapter 20, Jesus appeared twice—first to His disciples, then specifically to Thomas. Then in the final chapter of John, Jesus appeared a third time and spoke particularly about the future of Peter and John.

The third appearance begins with a miracle on the shore of the Sea of Tiberias (21:1–14). After breakfast, Jesus began dealing with Simon Peter by asking him three times whether he loved Jesus. Then Jesus gave Simon the task of shepherding His sheep. Next, in his ministry Peter advised the elders (the leaders of the early church) to shepherd the flock of God with devotion, that is, not by compulsion but according to the will of God, not for dishonest gain, not by lording it over others, but by being examples (1 Peter 5:1–4). Then Jesus spoke about Peter’s future, saying that he would be taken to a place he did not want to go, and that Peter would die and glorify God (John 21:18–19).

In the closing section of the Gospel of John, Jesus reveals the future ministry of John, although He does not state it explicitly. The story begins when Peter asks Jesus about John’s future: “Lord, what about this man?” (John 21:21). Jesus’ answer indicates that Peter does not need to know or interfere with John’s future. But implicitly, Jesus shows that the apostle John would live a long life, and, if Jesus willed it, John might even remain alive until Jesus returned.

Let us briefly discuss the role of John in proclaiming the gospel of the kingdom of heaven. In explaining his role, the apostle John often uses the expression or concept of ‘threefold’ (three times). And if we observe the ministries of the apostles in proclaiming the kingdom of heaven, we find this threefold concept (a Trilogy): first, Peter, who proclaimed the kingdom of heaven to the Jews; second, Paul, who proclaimed the kingdom primarily to the Gentiles; and third, John, who proclaimed the kingdom to churches that had fallen due to the false teachings of Jezebel, Balaam, and the Nicolaitans (Revelation 2–3).

We know that according to tradition, Peter and Paul were martyred in Rome around A.D. 67 during the reign of Emperor Nero. In A.D. 70, Jerusalem and the Temple were destroyed by General Titus, and the Jewish nation was scattered throughout the world. Israel had no state until 1948, when, with the help of Britain, the nation of Israel was re-established. However, when Jerusalem was destroyed, the apostle John had already left Jerusalem and resided in Asia Minor, traditionally in the city of Ephesus. Later, between A.D. 90–95, the apostle John wrote his Gospel, his three epistles, and the book of Revelation.

To understand all the writings of the apostle John, one must understand the condition of the churches in Asia Minor, where John ministered. The churches in John’s time were fundamentally different from those in the time of Peter and Paul. In the days of Peter and Paul, the churches had not yet fallen as they later did in John’s time. Although the churches in the time of Peter and Paul faced many challenges and weaknesses, both Peter and Paul still had fellowship (‘koinonia’) with the churches and still held spiritual authority over them.

This is very different from the time of John, when he no longer had fellowship (‘koinonia’) with the fallen churches in Asia Minor. John even experienced rejection from a church leader named Diotrephes. First John is a general letter addressed to the churches in Asia Minor so that whoever receives John’s message might have fellowship with him (1 John 1:3). If someone reads all of John’s writings but does not understand the fundamental differences between the churches in the days of Peter and Paul and those in the days of John, he will not understand John’s writings well. Nor will he understand the ‘threefold’ or Trilogy concept that frequently appears in all of John’s writings.

Thus is the future of the ministries of Peter and John, revealed through Jesus’ third appearance at the shore of the Sea of Tiberias.

We will now conclude this brief writing on the kingdom of heaven in the Gospel of John. We have seen that the ‘main purpose’ of John in writing his Gospel is to highlight the Jewish religious leaders who rejected the good news of the kingdom of heaven. We have also seen the concept of ‘threefold’ or ‘Trilogy’, which explains the ministries of Peter, Paul, and John in proclaiming the gospel of the kingdom. As a conclusion, we need to elaborate on this ‘threefold’ or ‘Trilogy’ concept so that we can better understand the role of the apostle John in proclaiming the kingdom of heaven.

Why is this ‘Trilogy’ concept important for understanding the ministry of the apostle John? At least three reasons make this concept important. First, in the Christian world, especially in theological schools, the differences between the ministries of Peter and Paul and those of John are not discussed in detail. The New Testament theology books translated into Indonesian and commonly used in theological schools do not clearly explain the differences between the ministries of Peter, Paul, and John.

The New Testament Theology by Donald Guthrie presents NT theology thematically, much like systematic theology books. The NT theology books by Leon Morris and George Eldon Ladd begin to distinguish the ministries of Peter and Paul, but when describing John’s ministry, they categorize it under “general epistles.” Such explanations obscure the highly distinctive character of John’s ministry and writings compared to those of Peter and Paul.

Second, the NT theology explanations in the above books cause the fundamental differences between the churches in the time of Peter and Paul and those in the time of John to become invisible. As a result, it has become common for Christian leaders to refer to denominations as “churches.” This only shows that they do not understand John’s writings well.

Third, because John’s writings are not well understood, the main purpose of the Gospel of John—to highlight the Jewish religious leaders who rejected the good news of the kingdom of heaven—becomes completely overlooked. Consequently, the fact that denominational leaders also reject the good news of the kingdom of heaven is not properly understood.

Let us address briefly the concept of the ‘Trilogy’. In the dictionary, a trilogy means ‘a group of three plays, novels, operas, etc., to be performed or read in succession, each complete in itself but having a common subject’. Thus, a trilogy is a set of three works, complete individually but sharing a common theme. Applied to our topic—the ministries of Peter, Paul, and John—the trilogy refers to a group of three ministries: that of Peter, then Paul, and finally John. Each ministry is complete in itself, but they all share the same overarching theme. Their shared theme is the KINGDOM OF HEAVEN or the KINGDOM OF GOD, with Jesus Christ as the King of kings, and His chosen people (the people of the kingdom) as kings.

This Trilogy concept is what the apostle John presents to explain his unique ministry, which differs from that of Peter and Paul, even though all share the same theme—the kingdom of heaven. May the understanding of this Trilogy help us better understand John’s writings.

In closing, let us recall the words of the Lord Jesus: that He is the way, the truth, and the life (John 14:6). Peter is the WAY, who opened the door for the good news of the kingdom of heaven to be received by the Jews (his sermon on Pentecost) and also by the Gentiles (the case of Cornelius). Paul is the LIFE, for in his writings he emphasizes that Christ (the kingdom of Christ) within us is our Life (Colossians 3:4; Galatians 2:20). John is the TRUTH, for in proclaiming the kingdom of heaven there is a balance between truth and grace (John 1:17). Amen.

Summary: In the church, there is no authority other than the authority of Jesus Christ as the Head of the church. Every member serves one another as servants, with no human authority of one over another.

Call to action: By His grace, let us remain faithful in serving the church without usurping the authority of the Holy Spirit over the church. At His coming, we will share in the authority of Jesus Christ to restore all things.

Our theme this time is authority in the Bible. The Greek term most often used to explain authority is EXOUSIA, which appears 102 times in the New Testament. This term refers to authority that is based on office or position, not authority derived from physical strength or spiritual power. Perhaps the following example can explain ‘exousia’ clearly.

For instance, a man with a muscular build is driving a large truck on the highway, but he is stopped by a police officer of ordinary build. Nevertheless, the truck driver stops and steps down to show respect to the officer. The officer then asks for the driver’s license and vehicle registration, and the truck driver complies and hands over what is requested. Why? Because the police officer has authority that comes from his office as a police officer. Of course, he must wear a police uniform as a sign of that authority.

Let us begin our discussion by looking at Hebrews 2:6–9, which says:

“… ‘What is man that You are mindful of him, or the son of man that You care for him? You made him for a little while lower than the angels; You crowned him with glory and honor; You put everything under his feet.’ For in subjecting everything to him, He left nothing that is not subject to him. Yet at present we do not see everything subjected to him. But we do see Jesus, who was made for a little while lower than the angels ….”

Hebrews 2:6–9 is a quotation from Psalm 8:5–7. When we read Psalm 8:5–7, we understand that God made mankind to have dominion over His creation. “Yet at present we do not see everything subjected to him” (Hebrews 2:8). In the Indonesian LAI version, the suffix ‘him’ is written with a capital letter (‘Nya’), as if verse 8 refers to Jesus. However, verse 8 actually refers to mankind, not to Jesus. Therefore, the correct translation is: “Yet at present we do not see everything subjected to him.”

Indeed, at present not everything has been subjected to humanity, because mankind has fallen into the realm of death as the wages of sin. But Hebrews 2:9 affirms that Jesus has been crowned with glory and honor and has authority in heaven and on earth. And Jesus tasted death (as the wages of sin) for all humanity (v. 9). This passage emphasizes that Jesus is the One who first possesses authority over God’s creation, and then He will lead all humanity into salvation, and in the end all humanity will have dominion over God’s creation.

What we have discussed above aligns with the Father’s original plan in creating mankind. Genesis 1:26 states: “Then Elohim said, ‘Let Us make man in Our image, according to Our likeness, and let them have dominion … over all the earth and over every creeping thing that creeps on the earth’” (ILT).

We know that when God created Adam and Eve and placed them in the Garden of Eden, the Father’s plan had not yet been fulfilled. Adam and Eve had not yet ruled over the whole earth. They had not yet multiplied and filled the earth. They had not yet known good and evil. Thus, the Father’s plan to create mankind in His image and likeness and to rule over the whole earth had not yet been fulfilled. Humanity needed to undergo a long process (through the two trees in the Garden of Eden), and then, according to Hebrews 2:6–9, humanity would finally have authority over God’s creation. Thus, the Father’s plan would be fulfilled.

We have discussed, based on Hebrews 2:6–9 and Genesis 1:26–28, that the Father’s plan for humanity (all mankind) is to have dominion (authority) over all His creation. But humanity must undergo a long process through the two trees in the Garden of Eden in order to become like Him and to exercise authority over His creation. Now we will discuss a type of authority, namely human authority over other humans, because humanity has fallen into the realm of death (vanity), symbolized by the tree of the knowledge of good and evil. The types of authority meant here are the authority of men (husbands) over women (wives) and the authority of governments over their people. This type of human authority over other humans is only temporary, according to God’s arrangement. For the Father’s plan is that humanity (all mankind) together will rule (exercise authority) over His creation. Therefore, this kind of authority is only temporary, established by God while humanity undergoes His process.

Let us begin with the Garden of Eden. Genesis 3:16 records: “… yet your desire shall be for your husband, and he shall rule over you.” After humanity fell into the realm of death, God disciplined Eve by declaring that her husband (Adam) would rule over her. Many people assume that the authority of the husband (man) over the wife (woman) is eternal, because even in the church God commands, “Wives, submit yourselves to your husbands as to the Lord” (Ephesians 5:22). However, let us look at how humanity (Adam and Eve) was created.

The creation of humanity in Genesis 1:27 and the formation of humanity in Genesis 2:7 are very different. Humanity (male and female) in Genesis 1:27 came purely from Elohim and was spiritual humanity, for what is born of the Spirit is spirit (John 3:6). As spiritual beings, Adam and Eve were in perfect unity. They were planned together to have dominion or authority over God’s creation.

Then Elohim processed humanity and formed it so that humanity became a living soul (Genesis 2:7). Elohim then took Eve out of Adam (taking Adam’s “womb”) and built her into a “womb-man” (woman = womb man). Thus Adam and Eve became the first couple in the Garden of Eden. Later, we know that Eve ate the forbidden fruit first and received discipline from God that her husband would rule over her.

Therefore, the authority of the husband over the wife was not the Father’s original plan. Indeed, as long as humanity is still in the process of overcoming the realm of death as the wages of sin, God establishes the rule of the husband as the head of the household. But if we understand the Father’s original plan for husband and wife, then in family life we, as husbands, should not emphasize the submission of our wives. Rather, we should emphasize unity in our household. We

should strive to be one with our wives. If we are in unity with our wives, there is no need for submission. If we are already one, what else needs to be subjected?

Thus we know that human authority over other humans—in this case, the husband over the wife—is not eternal. The authority of the husband over the wife exists only as long as the realm of death has not been fully subdued. In the end, when Jesus, who has conquered death, leads all humanity into the freedom of His life, there will no longer be human authority over other humans. Humanity, together in unity, will rule over God’s creation.

We have discussed human authority over other humans in the relationship between husband and wife, noting that the authority of the husband over the wife exists only while the realm of death has not yet been fully subdued. Since the Father’s plan is that humanity (all mankind) together will rule (exercise authority) over His creation, we now continue our discussion of human authority over other humans, namely the authority of government over its people.

Let us look at Genesis 9:5–6: “But for your lifeblood I will surely demand an accounting; from every animal I will demand it, and from each human being too I will demand an accounting for the life of another human being. Whoever sheds human blood, by humans shall their blood be shed ….”

Many people believe that this passage explains that God establishes human authority over other humans, because it states that whoever sheds human blood, by humans their blood will be shed. This means that humans are given authority to repay evil. We know that governments bear the sword to punish wrongdoing (Romans 13:4). Thus, God establishes the authority of governments over their people to punish evil deeds.

And as servants of God, we must submit to our government (Romans 13:1). Whoever resists the authorities resists what God has instituted and will bring judgment upon themselves. That is why we are commanded to offer intercessory prayers “for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness” (1 Timothy 2:2).

There is one more matter we must discuss regarding human government. After God established human authority over other humans in Genesis chapter 9, in the next chapters there appears a man named ‘Nimrod’, who built his own kingdom (chapters 10 and 11). Nimrod is described as the first to be a mighty ruler on the earth (Genesis 10:8). Many people think that Nimrod served and lived before the Lord (Genesis 10:9). However, Strong’s Concordance reveals that the Hebrew term translated ‘before’ has a wide range of meanings. In Genesis 10:9, as in Numbers 16:2, the same Hebrew term can literally mean ‘in rebellion against’. The Jewish Encyclopedia states that the name Nimrod means “one who causes all people to rebel against God.” The ILT Bible includes a footnote for the word ‘before’, rendering it as ‘defiantly opposed’.

Thus, Nimrod was a rebellious man who defiantly opposed God. He established his own kingdom and his own authority. One of his kingdoms was Babylon. We mention Nimrod briefly because in the book of Revelation, one of the cities built by Nimrod—Babylon—is used as a symbol for the church (Revelation 17–18). We will not discuss this in detail now, but it is sufficient to understand that the ‘spirit of Nimrod’ in establishing one’s own authority can and has entered the church.

The question for us now is whether human authority over other humans—specifically, the authority of governments over their people—will continue forever. Let us read Revelation 11:15: “The seventh angel sounded his trumpet, and there were loud voices in heaven, saying: ‘The kingdom of the world has become the kingdom of our Lord and of His Messiah, and He will reign for ever and ever.’”

We know that Jesus will establish His kingdom on earth together with His saints at His coming. When the seventh angel sounds the trumpet, human authority over other humans will come to an end. The Lord Jesus and His saints will take over the government of this world. But before the Lord’s coming, we must submit to our government.

We have discussed human authority over other humans, namely the authority of the husband as the head of the household and the authority of government over the people. We also know that this human authority is established by God only temporarily. While humanity is still in the process of the realm of death, God indeed establishes human authority over other humans. But in due time, God Himself will abolish human authority over other humans when the realm of death has been fully subdued. For the Father’s plan is that humanity (all mankind) together will rule (exercise authority) over His creation.

Now let us discuss authority among God’s people. To discuss authority among God’s people, we must clearly distinguish between authority in the Old Testament context (Israel) and authority in the New Testament context (the church). If we do not clearly distinguish between the two, we inadvertently support the fragmentation of the church into thousands of denominations, because denominations mix Old Testament authority with New Testament authority, as we will see.

Therefore, let us begin with Matthew 23:1–12, where Jesus clearly distinguishes the authority of ‘Moses’ seat’ from the authority that applies in His church. The context of Matthew 23 is when Jesus speaks to the crowds—who were under the leadership of the Pharisees and teachers of the law—and also to His disciples (v. 1). To the crowds, Jesus tells them to obey and do everything taught by the teachers of the law and the Pharisees, because they sit in Moses’ seat. By Moses’ seat, Jesus refers to authority in the Old Testament context (Israel). The authority of Moses’ seat is authority derived from office. Whether a person has good character or not, if they hold the office of a leader, they possess authority. In the case of the teachers of the law and the Pharisees, their conduct was not right. That is why Jesus said, “So you must be careful to do everything they tell you. But do not do what they do, for they do not practice what they preach” (v. 3).

In verse 8, Jesus begins to speak to His disciples: “But you are not to be called Rabbi, for you have one Teacher, and you are all brothers.” From verses 8 to 12, Jesus addresses His disciples. In these verses, Jesus firmly says that no one should be called Rabbi or teacher, no one should be called father, and no one should be called leader, because there is only one Leader, the Messiah. Did Jesus mean that there should be no teachers, no spiritual fathers, or no leaders in the church? Not at all. What Jesus meant, in the context of Matthew 23, is that ‘there is no authority of “Moses’ seat” in the church’.

The church certainly has teachers, spiritual fathers, and leaders, but they do not possess positional authority, because in the church there are no offices. Apostles, prophets, evangelists, pastors, and teachers are all functions in the church to equip the saints to build up the body of Christ. In the church, ‘you are all brothers’ (Matthew 23:8).

We have discussed that in the church there is no authority of “Moses’ seat.” The authority of Moses’ seat refers to authority obtained through ‘office’, such as that held by the teachers of the law and the Pharisees in the Jewish Sanhedrin. In the Old Testament context, there were offices such as king, prophet, priest, and positions in the Temple. But in the church, there are no offices. From Matthew 23, it is clear that Jesus forbade His disciples from being called leader, father, or rabbi. This means that in the church there are no offices of leader, father, or rabbi, because in the church ‘there is no authority of Moses’ seat’. In the church, all are brothers.

So then, what authority exists in the church? Before answering that, let us reflect on the following facts. First, when Jesus said, “I will build My church,” and also told His disciples, “Let no one among you be called leader, father, or rabbi,” what Jesus meant was that He alone would build His church. Only I have authority over My church. Only I will directly govern every member of My church. I have never delegated My authority to anyone among the members of the church, because every member is a fellow brother. No member may be called a leader in the sense of possessing authority within the church. There is no authority of one member over another within the church. Jesus directly directs every movement of the members of His church. Jesus directly exercises authority over every member of His church.

Second, when Jesus said, “I will build My church,” how does Jesus build His church? Jesus’ words to the Jewish leaders, “Destroy this temple, and in three days I will raise it up,” explain how He builds His church. What Jesus meant by “the temple” was His own body—the body of Christ, that is, the church. Thus, Jesus builds His church through His death, resurrection, and ascension into heaven, and through the coming down of the Holy Spirit, the Spirit who gives life. Jesus imparted His life to 120 people on the day of Pentecost, and the church was born.

Third, we have discussed that human authority over other humans applies only temporarily, as long as humanity remains in the process of the realm of death because of eating from the tree of knowledge. This applies to the husband–wife relationship and the relationship between governments and their people, which we discussed earlier. But the church is something Jesus Himself established. The church comes from the tree of Life, because the tree of Life truly represents Jesus Himself. Jesus said, “Whoever eats Me has life in himself” (John 6). Everything that comes from the tree of death (the tree of knowledge) is not the church. The church comes from the tree of Life, which is Jesus as Life. Human authority over other humans, which is

temporary in the process of the realm of death, cannot be brought into the church. Within the church, there is no human authority over other humans.

By considering these three facts, we can conclude that the authority of the church is the authority of Life. The authority that operates within the church is the authority of Jesus as the Life of the church. The church is people; the church is an organism; the church exists in the realm of the tree of Life, or the realm of Life. Therefore, within the church there must not be anyone—whoever he may be—who possesses authority over other members. All are brothers. All members of the church must submit to the authority of Life.

Therefore, the church is a community of ‘one another’. One another admonishing, one another correcting, one another washing one another’s feet, one another building up, and so forth—but above all, “…submitting yourselves to one another in the fear of Elohim” (Ephesians 5:21, ILT). Why must we submit to one another? Because there is no member who has authority over another member within the church.

We have seen that the church is a community of ‘one another’. One another admonishing, one another correcting, one another washing one another’s feet, one another building up, and so forth—but above all, “…submitting yourselves to one another in the fear of Elohim” (Ephesians 5:21, ILT). Why must we submit to one another? Because there is no member who has authority over another member within the church. If so, how then do leaders function within a ‘one another’ community—this community that is an organism?

In Colossians 2:19, it is written about the function of “ligaments” and “joints,” which illustrates the function of leaders within an organism. Let us consider Colossians 2:19: “…and not holding fast to the Head, from whom all the body, supported and knit together by ligaments and joints, receives its growth from God.” The Greek expression ‘auxanō ho auxēsis ho theos’, translated as ‘receives its growth from God’, should actually be translated as ‘grows with the growth of Elohim’. This means that the whole body will grow in the growth of Life (Elohim is Life—“I am the Life”) if the ligaments and joints function as those who support and knit together, so that the body is not divided. The whole body (the organism) will receive the growth of Elohim if the ligaments and joints within the body function properly—that is, supporting and binding the body together. Here we see the very important role of the leaders of this organism. These leaders truly submit to the authority of Life that operates within the body. The leaders of the organism, and indeed all members of the body, submit to one another. There is no member of the body who steps forward to “subdue” other members and exalts himself as a leader. This clearly violates the command of Jesus who said, “Do not let anyone among you be called a leader.”

Let us look further at the role of these leaders of the organism. In Ephesians 4:11–13 it is written: “And He Himself (JESUS) gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers, for the equipping of the saints for the work of ministry, for the building up of the body of Christ, until we all … the fullness of Christ.” Pay attention to these verses. We see that the function of leaders (apostles, prophets, evangelists, pastors, teachers) is only TO EQUIP the saints. The ILT version translates it as FOR THE PERFECTING of the saints. Thus, the leaders of the organism only equip or perfect the saints; they do not DRAW DISCIPLES TO THEMSELVES, as we will later discuss in Acts 20:30. The act of leaders drawing disciples to themselves is called the usurpation of Jesus’ authority over His body, which we will discuss later when we touch on the teaching of Jezebel. In the Christian world, the teaching of Jezebel has already been justified, accepted, and taught as truth.

For now, it is sufficient to know that the leaders of the organism truly function as servants of the church—servants in the sense of ‘doulos’ (slaves). They have no authority, no rights, let alone the right to take the money of the congregation, whether through teachings on tithes, firstfruits (money), faith pledges, and the like. Denominational leaders are not servants of the church, because they possess authority over the congregation and even feel entitled to the congregation’s money because they consider themselves “the tribe of Levi.”

We have seen how the leaders of the organism function within the church. In Colossians 2:19, they are seen functioning as “ligaments” and “joints” that bind and unite the body. In Ephesians 4:12, the leaders of the organism only equip or perfect the saints for the building up of the body of Christ. It is clear that these leaders submit to the authority of Life, while as fellow members of the body, all submit to one another. When the church had not yet split into thousands of denominations, the authority of Life was clearly at work. The growth of the church was the growth of the Life of Christ. But toward the end of Paul’s ministry, the seeds of division had begun to appear.

The occurrence of church division was nothing other than the entry of the human authority of leaders into the church, resulting in a shift away from the authority of Life. Let us look at Acts 20:30: “Even from among your own selves men will arise, speaking perverse things, to draw away the disciples after them.” In the preceding verse, Paul firmly stated that after his departure, savage wolves would attack the leaders, causing the leaders to teach false doctrines with the intention of drawing disciples to themselves. By drawing disciples to themselves, these leaders actually established their own authority over the disciples. These leaders deliberately inserted their own authority over the disciples and displaced the authority of Life over the body of Christ. This act of leaders drawing disciples is called the work of “Nicolaitans” in Revelation 2:6. But as it developed, this practice/work of the Nicolaitans became a doctrine—the doctrine of the Nicolaitans (Revelation 2:15).

What is the meaning of “Nicolaitans”? Because the book of Revelation is the revelation of Jesus Christ and His church using symbolic language, the meaning of “Nicolaitans” is as follows. “Nicolaitans” in Greek comes from two words: nikaō, meaning ‘to conquer’, and laos, meaning ‘the common people’ or ‘the laity’. Thus, “Nicolaitans” means ‘to conquer the laity’. Here, leaders subdue the laity so that the church is divided into two parts: “the clergy” and “the laity” in Catholicism; and in Protestantism, “pastors” and “congregations.” This is not merely a division of the church, but a displacement of the authority of Life by leaders inserting their own human authority into the church. For “the clergy” have authority over “the laity” in Catholicism, just as “pastors” have authority over “the congregation.” Today, however, in the Christian world, this work of the Nicolaitans has become a doctrine; therefore it has been justified and even taught in theological schools.

The work and teaching of the Nicolaitans align with “the woman Jezebel” in Revelation 2:20. Jezebel here is a symbol, and this symbol is applied to a woman (the church). What does this mean? We know that Jezebel wrote letters in the name of Ahab, her husband, sealing them with the king’s seal in the case of Naboth’s vineyard (1 Kings 21:8). This means that Jezebel usurped Ahab’s authority. Even though Jezebel’s purpose was to fulfill Ahab’s desire, it was still an act of usurpation. Therefore, “the woman Jezebel” means a church in which authority is usurped—the authority of Jesus (as the Bridegroom) is taken by the church (the bride).

In conclusion, it is the church leaders who have displaced the authority of Life and established their own authority over God’s people. These church leaders have also changed the essence of the church, which was originally organic, into thousands of organizations through the introduction of hierarchy (levels of authority).

We have seen that it is the church leaders who have displaced the authority of Life and established their own authority over God’s people. These church leaders have also changed the essence of the church, which was originally organic (a body), into thousands of organizations because of the introduction of hierarchy (levels of authority). The actions of these church leaders are described in Revelation 2–3 as the teachings of the Nicolaitans and Jezebel. What, then, is God’s next program after the church has been divided into thousands of denominations? This is what we will now discuss.

The Father’s plan for humanity cannot fail. The Father planned for humanity to have authority over the whole earth, even over all His creation. Indeed, the primary task of the church is to manifest the kingdom of heaven on earth, to establish God’s authority on earth, and with God’s authority, the church can subdue all things under its feet. But now the church has been divided because its leaders did not uphold the authority of the Lord Jesus as the Life of the church; instead, they upheld their own authority over God’s people. Therefore, God’s next program is to call His overcomers in every age.

The Father in heaven does not restore the church that has become thousands of denominational “fragments” back into the early church as an organism; rather, the Father calls His overcomers in every age to represent His church. In Revelation 2–3, we can see how the Lord calls His overcomers in each of the seven church ages. These overcomers are not great people in the sense of holding positions within organizational hierarchies—indeed, it is precisely these hierarchies that caused the church to fragment into thousands of denominations. These overcomers are simple people who, by the grace of God, did not partake in the fall of the church. Revelation 2–3 explains three false teachings that prevail in the church that has fragmented into thousands of denominations. These three teachings are Jezebel, the Nicolaitans, and Balaam. The teaching of Jezebel justifies the usurpation of the authority of Life by leaders and justifies hierarchy within the church. The teaching of the Nicolaitans includes false submission (not mutual submission), the teaching of “spiritual covering,” and the like—all of which essentially strengthen the authority of leaders over God’s people. And of course, the teaching of Balaam, in which leaders profit from ministry by engaging in trade.

Thus, these overcomers are people who receive God’s grace so that they do not partake in the teachings of Jezebel, the Nicolaitans, and Balaam. These overcomers are not only called, but by grace are chosen and faithful. These overcomers, who have been appointed as the firstfruits of His creation, will reign with the Lord Jesus on the earth (James 1:18; Revelation 14:1–5).

In His time, this group of firstfruits will be entrusted to exercise God’s authority on the earth, together with the Lord Jesus Christ. This group of firstfruits has no authority whatsoever in today’s Christian world. This group of firstfruits is not bound by and is free from the snares of the teachings of Jezebel, the Nicolaitans, and Balaam. That is why this group of firstfruits can follow the Lamb wherever He goes (Revelation 14:4).

Thus, the Father’s plan for humanity to reign on the earth continues, but the Father uses this group of firstfruits. And eventually, through this group of firstfruits, all of the Father’s plans will be fulfilled.

We have seen that the authority of the church that Jesus established is the authority of Life. But the church has been divided into thousands of denominations by the actions of its leaders, who displaced the authority of Life and inserted their own authority. In this condition of a church fragmented into thousands of denominations, God calls His overcomers who do not partake in the church’s fall. These overcomers, whom we call the firstfruits, are simple people who by God’s grace do not take any advantage from the Christian world—whether money, position, or human glory. This group of firstfruits has no authority whatsoever in the deviated Christian world. Nevertheless, the Father’s plan for the next age resides within this group of firstfruits—His overcomers.

We know that the Lord Jesus will return to establish His kingdom on the earth through and within His overcomers. One of the promises to His overcomers in the book of Revelation is to sit with the Lord Jesus on His throne (Revelation 3:21). These overcomers are given authority to reign. Revelation 20:4 affirms that the time when these overcomers reign with the Lord Jesus is the period or age of the millennial kingdom.

These overcomers, or this group of firstfruits, are given authority by the Lord Jesus to judge (Revelation 20:4). We should not understand judgment merely as punishment, although indeed what a person sows, that he will also reap. Judgment also has a positive aspect, namely restoration. Isaiah 26:9 records, “…when Your judgments come upon the earth, the inhabitants of the world will learn righteousness.” Thus, the overcomers (the group of firstfruits) who are given authority to execute His judgments do so with the purpose of restoring the inhabitants of the earth.

This aligns with what is written in Romans 8:19–21, ILT: “For the earnest expectation of the creation eagerly waits for the revealing of the sons of Elohim, because the creation was subjected to futility, not willingly, but because of Him who subjected it in hope, that the creation itself also will be delivered from the bondage of corruption into the freedom of the glory of the children of Elohim …”. It is affirmed here that the children of Elohim will set creation free from its bondage to decay and bring it into the freedom of the glory of the children of Elohim.

If we want to understand who the children of Elohim are in Romans 8:19–21, then we must look at the entire context of chapter 8, namely ‘glorification by faith’. In the previous chapters, Paul has explained ‘justification by faith’ and ‘sanctification by faith’. But in chapter 8, Paul speaks about the time when Christ Jesus will be glorified, that is, when He reveals Himself at the end of the age at His coming. And we (the children of Elohim), who suffer together with Him, will also be glorified together with Him (Romans 8:17). One meaning of the expression “suffer together with Him” is to experience suffering ‘similar to’ that which Jesus experienced. We know that Jesus suffered at the hands of the religious world of His time (Judaism), and was even killed. The children of Elohim will also suffer at the hands of the religious world of their time. Of course, we are not killed by the Christian world today, but at the very least, we do not take any benefit from the Christian world—whether money, position, or human glory—and we may even be ostracized. Therefore, His overcomers, or this group of the firstfruits, will be entrusted with authority to judge in the age to come for the restoration of all things.

We will conclude our brief discussion on authority by explaining the authority of the Lamb that will be exercised by the group of the firstfruits in the ages to come. We have seen how this group of the firstfruits follows the Lamb wherever He goes. They are described as those who have not defiled themselves with women, and it is said that they are pure like virgins (Revelation 14:4). What does the phrase “have not defiled themselves with women” in Revelation 14:4 mean?

We know that the book of Revelation presents the revelation of Jesus Christ and His church in symbolic language (Revelation 1:1). The Greek term ‘semaino’, translated as ‘made it known’ (LAI version) and ‘signified’ or ‘made known’ (ILT version), comes from the root word ‘sema’, which means ‘a sign’ or ‘a symbol’. Thus, the revelation of Jesus Christ and His church that was given to the apostle John is conveyed using symbolic language or signs. Therefore, the expression “have not defiled themselves with women” in Revelation 14:4 should not be understood to mean that the group of the firstfruits are people who have not defiled themselves with prostitutes in the literal sense. The women here are symbols. And in the book of Revelation, there are two women with very different characteristics.

First, the woman described in Revelation 12, who gives birth to a male child who will rule all nations with a rod of iron (receiving authority over all nations). Second, the women (plural—Revelation 17:5) described in chapters 17 and 18, who will ultimately experience the judgment of Elohim. We know that these women are a symbol of the “prostitute” church because it receives the seed of the word of God, but also receives the seed of the teachings of “Jezebel,” “the Nicolaitans,” and “Balaam,” just as a prostitute receives seed from many men.

The group of the firstfruits does not defile itself with churches that justify the teaching of ‘seizing authority’, namely the teachings of Jezebel and the Nicolaitans. The group of the firstfruits also does not defile itself with churches that justify the commercial teaching of Balaam. This group of the firstfruits is PURE, not because they are great or famous people in this distorted Christian world, but PURE because they DO NOT TAKE PART IN THE TEACHINGS OF JEZEBEL, THE NICOLAITANS, AND BALAAM, which have generally been accepted in the Christian world.

Indeed, this group of the firstfruits is symbolized by the woman in chapter 12, who will ultimately receive authority to shepherd all nations. At present, in this age, the group of the firstfruits has absolutely no authority in the Christian world. They do not seize the authority of Life (the authority of Christ) over His church. In this age, the group of the firstfruits truly becomes servants who minister to His church—servants in the true sense. They have no authority over God’s people. They do not draw disciples to themselves, nor do they draw money from God’s people, whether through teachings on tithing, firstfruits, faith pledges, sowing seeds, and so on.

But praise the Lord… in the age to come, this group of the firstfruits will be entrusted to exercise the authority of the Lamb to shepherd ALL NATIONS. Through the authority given to this group of the firstfruits, the Father’s original plan will be fulfilled. The Father’s plan written in Genesis 1:26–28, in which He intended that humanity would have authority over all things, will surely be accomplished through the ministry of the firstfruits.

Likewise, in Hebrews 2:6–9, which is a quotation from Psalm 8:5–7, we have discussed that God made man (humankind) to have dominion over His creation. “Yet at present we do not see everything subjected to him (MAN)” (Hebrews 2:8, LAI version). However, through the ministry of the group of the firstfruits, all humanity will obtain authority over His creation, in accordance with the Father’s original plan. Amen.

Summary: Following Jesus means hearing His voice and following Him wherever He goes. In contrast, following Christian religious leaders means following all their teachings, their religious rules, and even regarding whatever they say as true.

Call to action: We must commit ourselves to continually learning to hear His voice and to follow Him wherever He leads.

Our theme on this occasion is following Jesus versus following Christian religious leaders. Why is this theme important? Because many Christians assume that following Jesus is the same as following Christian religious leaders. We therefore need to discuss briefly what it truly means to follow Jesus, and what it means to follow Christian religious leaders.

Let us begin by discussing what it means to follow Jesus. John 10:27 states, “My sheep hear My voice, and I know them, and they follow Me.” The first meaning of following Jesus is hearing the voice of Jesus. In this verse, Jesus does not say that ‘if’ My sheep are taught by Christian religious leaders, then they will hear My voice. Not at all. Jesus firmly declares that His sheep will certainly hear His voice. The issue, therefore, is whether we truly are the sheep of Jesus or not. If one is Jesus’ sheep, one will surely hear His voice. If not, then even if thousands of Christian religious leaders teach that person how to hear God’s voice, he or she will still not be able to hear the voice of Jesus. Consequently, only Christians who hear the voice of Jesus can truly be called followers of Jesus.

For this reason, the apostle John affirms, “But the anointing which you have received from Him abides in you, and you do not need that anyone teach you …” (1 John 2:27). When the apostle John says that you do not need anyone to teach you, he does not mean that we should not learn from others. After all, the apostle John himself wrote his letters to the churches so that they might learn from him. What, then, does it mean that we do not need anyone to teach us?

Consider 1 John 2:20: “But you have an anointing from the Holy One, and you all know.” The anointing from the Holy One referred to by the apostle John is the Holy Spirit who dwells within the inner being of believers. It is this anointing that enables the sheep of Jesus to recognize His voice without being taught by others. It is this anointing that enables the sheep of Jesus to discern between the voice of the Chief Shepherd and the voice of fierce wolves who disguise themselves as shepherds within Christendom. Once again, it must be emphasized that we do need to learn from one another as members of the church. However, with regard to ‘following Jesus’, no one needs to teach us. All the sheep of Jesus possess an inner anointing that enables them to hear His voice and follow Him.

Consider Revelation 14:4: “… These are the ones who follow the Lamb wherever He goes. These were redeemed from among men, being firstfruits to Elohim and to the Lamb” (ILT). James 1:18 likewise affirms, “… having determined that we should be a kind of firstfruits of His creation” (ILT). The term ‘firstfruits’ is translated from the Greek word ‘aparche’, which refers to agricultural produce that ripens first and is therefore ready to be harvested. Farmers in Palestine understood that if there was a harvest of firstfruits, there would certainly be subsequent harvests. Thus, Christians who are ‘determined by the Father to mature first’ are those who follow Jesus wherever He goes. This is purely a matter of grace. It is solely the will of the Father in heaven. There is nothing for those appointed as the “firstfruits” of the church to boast about.

Therefore, to follow Jesus means to hear His voice and to follow Him wherever He goes. All who are able to hear the voice of Jesus and follow Him do so because they have been appointed by the Father to be the “firstfruits” of the church.

As we have emphasized, following Jesus means hearing His voice and following Him wherever He goes. The early church heard the voice of Jesus and followed Him wherever He went. In the Book of Acts, there are approximately seventy expressions such as ‘the Holy Spirit said’, ‘the Spirit forbade’, ‘filled with the Spirit’, and similar phrases. This demonstrates that all members of the early church heard the voice of the Spirit and followed Him.

The early church lived spontaneously under the guidance of the Holy Spirit. Peter and John held what we might call a ‘revival meeting’ without a committee, without fundraising, and without any prior planning—yet thousands repented. When the believers heard that they were threatened by the Jewish religious council, they spontaneously prayed, and the place where they were gathered was shaken, and they were all filled with the Holy Spirit (Acts 4). They also gave spontaneously under the guidance of the Holy Spirit and distributed to each member according to need (Acts 2:45). There was no teaching on tithes, firstfruits (money), faith pledges, or any other doctrines designed to extract money from the congregation, as is commonly practiced in Christendom today. All members gave according to the leading of the Holy Spirit. When Ananias and Sapphira attempted to lie to the Holy Spirit, they were disciplined by the Holy Spirit and died.

Philip preached the gospel spontaneously in Samaria, resulting in great joy throughout the city. Then Philip was directed by the Holy Spirit to evangelize the Ethiopian eunuch, and when the eunuch believed, Philip spontaneously baptized him. The early church gathered daily to break bread (to commemorate the death of Jesus) and to eat together with gladness. Later, Paul was led by the Spirit to meet on the first day of the week to break bread, and under the guidance of the Holy Spirit, the meeting continued until daybreak. There were no religious regulations whatsoever. There was no rule requiring Sunday services as later instituted by Christian religious leaders.

For anyone who reads the Book of Acts with a clear mind, it is evident that ‘there were no religious regulations whatsoever in the early church’. All members were led by the Holy Spirit, including the apostles. Paul even referred to himself as a ‘prisoner of the Spirit’ (Acts 20:22). Paul never established planning systems, organizational structures, control mechanisms, or leadership models as found in today’s Christendom. He moved from city to city according to the guidance of the Holy Spirit, not knowing what would happen to him except what the Holy Spirit revealed to him (Acts 20:23).

Did Paul ever fail to hear the voice of the Holy Spirit? Certainly he did. However, he never responded as Christian religious leaders commonly do today. Consider Paul’s failure to heed the Spirit’s warning in Acts 21:4: “… through the Spirit they urged Paul not to go up to Jerusalem.” Yet Paul still went to Jerusalem. Although Paul occasionally failed to discern the Spirit’s prompting, he remained a ‘free man’ who could continue to be led by the Holy Spirit wherever the Spirit

willed. Paul never entered into contractual arrangements with a particular congregation, received a fixed salary, or followed predetermined programs, as is common among ministers in Christendom today.

All of this demonstrates that all members of the early church lived under the direct guidance of the Holy Spirit. This does not mean they were without failures, problems, or persecution. Nevertheless, ‘this was the church as an organism directly governed by the Holy Spirit’. This was the church built directly by the Lord Jesus. Every member was called a disciple because they were learning about the kingdom of heaven, which was indeed the central message proclaimed by the apostles.

As we have seen in the Book of Acts, all members of the early church lived spontaneously under the guidance of the Holy Spirit, without any religious regulations compelling the church to act in certain ways. There was only one rule: to hear the voice of the Holy Spirit and obey Him. We will now examine the role of leaders in the early church, both apostles and elders/overseers, in the building of the church.

Before discussing the role of leaders in the early church, we must remember that the early church was an organism (a Body). As with any organism, it is governed by its own life. Every part of an organism—feet, hands, and all others—is governed by the life of that organism. In other words, the authority operative within an organism is the authority of life.

Jesus declared, “I am the life” (zoe), and He builds His church by the authority of His life (zoe). Jesus governs all members of His church directly through His life. The leaders of the early church possessed no authority whatsoever over the members of the church. We must first understand the authority of life before discussing the role of leaders in the early church. Once again, it must be emphasized that the early church was an organism (the Body of Christ), and we will later see how radically different this is from modern Christendom—different as heaven and earth.

Let us examine Colossians 2:19 and Ephesians 4:16. We will not expound these verses in full, but will focus on the concept of ‘growth’ found in both. Colossians 2:19 speaks of ‘God’s growth’ (LAI). In fact, the verse uses two Greek terms, ‘auksano’ and ‘auksesis’, which the LAI translates as ‘God’s growth’. This translation is somewhat inaccurate; it should be rendered as “may increase with the increase of God” (Young’s Literal Translation). This means that the growth of the Body is the growth of Elohim. In other words, the growth of the church as an organism is the growth of the life of Elohim. This verse also mentions the function of ligaments and joints that support and unite the Body. Meanwhile, Ephesians 4:16 emphasizes that the growth of the body occurs as the body is joined and held together through the functioning of each part. When we compare these two verses, we can conclude that the growth of the church as an organism is the growth of the life of Elohim, in which leaders (“ligaments and joints”) function to support and unite the Body.

What we are describing here is body leadership. Leaders (“the ligaments and joints”) must operate exclusively under the authority of life. They must move according to the guidance of the Holy Spirit. Within the context of the Body, it is impossible for ligaments and joints to act independently and damage the Body.

Thus, leaders within the organism are entirely under the authority of life and possess no authority over the Body or its members. Their sole function is to equip and serve the Body. If a leader fails to submit to the authority of life, that leader himself is cut off from life, while the Body remains unaffected. Why? Because the growth of the Body is determined only by the growth of life.

In summary, the role of leaders in the early church as an organism was as follows: first, they possessed no authority, since authority resided entirely in life; second, they functioned solely to equip and serve the Body as true servants (Ephesians 4:11–12); third, they could not control the Body, nor could they derive material gain (money) from it. If we ourselves were leaders within the context of the organism, we would behave accordingly. Conversely, leaders who act as though they possess controlling authority or seek personal gain demonstrate that they are not operating within the context of the organism.

As emphasized, the early church was an organism in which all members—leaders (“ligaments and joints”) and ordinary members alike—were under the authority of life. This means that all members of the early church were led directly by the Holy Spirit. Consequently, no member followed human leaders, for all were led and governed directly by the Holy Spirit. Paul rebuked the believers in Corinth who proudly declared, “I am of Paul,” “I am of Cephas,” or “I am of Apollos,” because such claims revealed their worldliness and lack of spirituality (1 Corinthians 1:10–17; 3:4). When Paul said, “Follow me,” he meant, “Follow my example” (1 Corinthians 11:1).

Indeed, the leaders of the early church did not seek followers or attempt to draw the Lord’s disciples to themselves. However, when fierce wolves attacked the Body of Christ, some leaders began to draw disciples after themselves, as recorded in Acts 20:29–30: “I know that after my departure savage wolves will come in among you, not sparing the flock. Even from among your own selves men will arise, speaking perverse things, to draw away the disciples after them.”

Several points should be noted from these verses. First, the savage wolves—representing the devil—attacked church leaders, not ordinary disciples. Paul was addressing the elders of the church in Ephesus, though the meeting took place in Miletus. Second, the attack of these wolves resulted in the teaching of false doctrines. A false doctrine presupposes the existence of a genuine one. Counterfeits are never entirely dissimilar to the original; rather, they closely resemble it. These false teachings were sufficiently similar to the truth that less discerning believers could not distinguish them. Third, the purpose of these false teachings was to draw disciples away from the true path so that they would follow these leaders instead. The ‘true path’ refers to a life of directly following the guidance of the Holy Spirit—hearing His whisper and obeying Him.

Paul issued this warning to the Ephesian elders toward the end of his ministry as he traveled to Jerusalem. Indeed, when Paul later wrote his final letter, he had been abandoned by nearly all the churches in Asia Minor, including Ephesus, as well as by their leaders, Phygelus and Hermogenes (2 Timothy 1:15). The attack of savage wolves against church leaders had already begun by the end of Paul’s ministry.

In reality, however, the fall of the church became evident during the ministry of the apostle John in Asia Minor around AD 90–95, after both Paul and Peter had been martyred in AD 67 under Emperor Nero. John wrote his general epistle to the churches in Asia Minor, indicating that he and his companions no longer had fellowship (‘koinonia’) with those churches (1 John 1:3). A man named Diotrephes had emerged, seeking preeminence and leading others to reject John and his co-workers (3 John 9–10). Furthermore, in Revelation chapters 2–3, John identifies three false teachings that led to the church’s downfall: the doctrines of Jezebel, Balaam, and the Nicolaitans.

Let us examine these three false teachings mentioned in Revelation 2–3. At present, we will focus on the false teaching of Jezebel as recorded in Revelation 2:20: “Nevertheless, I have this against you: you tolerate that woman Jezebel, who calls herself a prophetess, and by her teaching she misleads My servants into sexual immorality and the eating of food sacrificed to idols.”

We know that the Book of Revelation is the revelation of Jesus Christ and, indeed, of His church, delivered to the apostle John in symbolic language. Revelation 1:1 affirms, “…He made it known to His servant John.” The Greek term translated as ‘made it known’ is ‘sēmainō’, derived from the root ‘sēma’, which means ‘a sign or symbol’. Symbolic language means that there is a meaning or significance behind the symbols used.

Let us therefore consider the verse above that mentions “the woman Jezebel.” This is symbolic language. A woman or female is a symbol of the church, because Adam prefigures Christ, while Eve represents the church, who is the bride of Christ. But why is this church called “Jezebel”? To understand the symbol of “Jezebel,” we must understand the historical account of Jezebel. Historically, Jezebel was the wife of King Ahab. We will take only one aspect of Jezebel’s behavior in order to understand the meaning of this symbol.

In the case of Naboth’s vineyard, Jezebel wrote letters in the name of King Ahab, sealed them with the king’s seal, and sent them to the elders of Naboth’s city to have him killed. Indeed, this behavior was intended to support the desire of her husband, King Ahab, who wanted to obtain Naboth’s vineyard. Nevertheless, Jezebel had usurped the authority of King Ahab through her actions. Therefore, why is the symbol of Jezebel applied to the church? The answer is clear: because the “woman Jezebel” is a type of church that usurps the authority of Christ.

Who usurps the authority of Christ? Certainly the church leaders. By drawing the Lord’s disciples to themselves and by regulating the church—its finances and all matters related to it—these leaders have in fact usurped Christ’s authority over His church. We have discussed that Jesus directly governs His church through His Life, or through His Spirit. All members of the church must submit to the authority of Life, that is, the authority of the Holy Spirit. However, because the leaders draw the Lord’s disciples to themselves, church members are no longer governed directly by the Lord Jesus. CHURCH LEADERS HAVE USURPED THE AUTHORITY OF THE LORD JESUS OVER HIS CHURCH. That is why this type of church is called the WOMAN JEZEBEL, namely, a church whose leaders usurp the authority of the Lord Jesus.

Let us observe what Jesus taught regarding church authority (Matthew 23:1–12). The context of this passage concerns the “seat of Moses,” which clearly speaks of authority. In this passage, Jesus was speaking to the crowds and to His disciples (Matthew 23:1). To the crowds, Jesus firmly taught that they should not rebel against the Pharisees and the teachers of the Law, because they occupied the “seat of Moses.” The crowds were to follow their teaching, but not their conduct.

However, in verse 8, Jesus spoke to His disciples. Jesus forbade any of His disciples to be called rabbi, leader, or father, because YOU ARE ALL BROTHERS. What does “you are all brothers” mean? In the context of the “seat of Moses,” what Jesus meant is that none of the Lord’s disciples should possess authority over another. In other words, within the church there must be no HIERARCHY (a structure of human authority).

The church is an organism and must not be organized. Many people say that organization is merely a tool. Yes, that is true—organization is merely a tool, but it is a tool in the hands of leaders who usurp the authority of the Holy Spirit. The Holy Spirit does not need the tool of organization, because the Holy Spirit directly governs all members of the church through the Life of Christ.

What, then, does this Jezebel-type church look like? In fact, the denominations that exist within Christianity are Jezebel-type churches. Denominational leaders have usurped the authority of the Holy Spirit over church members. These self-exalting leaders will be humbled in due time (verse 12).

Let us continue our discussion of Jezebel’s false teaching. We must remember that Jezebel’s false teaching is taught by church leaders as part of their effort to draw the Lord’s disciples to themselves (Acts 20:30). These leaders teach that they possess authority from God to govern church members whom they have drawn to become their followers. In Christianity, we often hear expressions such as, “Do not rebel against the senior pastor,” or “Anyone who wants to serve God must be under submission to the authority of the local shepherd,” and other similar statements.

One Jezebel teaching that was popular in Indonesia around the 1990s was the teaching of ‘spiritual covering’. This teaching states that anyone who wants to serve God must be under the ‘spiritual covering’ of local elders or local leaders/pastors. Thus, those who serve God without being under such ‘spiritual covering’ are considered to be serving in rebellion against God. This, more or less, is the teaching of spiritual covering.

Let us examine whether this teaching of spiritual covering exists in the Bible. Let us begin with the Book of Genesis, when Adam and Eve fell into sin. After their fall, Adam and Eve attempted to cover their nakedness with fig leaves. But God was not pleased with the “covering” or garment they made for themselves. God made a covering or garment for them from animal skins, which symbolize the sacrifice of Christ. Thus, God is pleased only when the nakedness of Adam and Eve is covered by a “spiritual covering,” namely Christ.

Therefore, there is no “spiritual covering” or other garment provided by Elohim for humanity except Christ. Zephaniah 1:8 affirms, “On the day of the LORD’s sacrifice I will punish the officials, the king’s sons, and all who wear foreign garments.” Foreign garments speak of coverings that do not originate from God. The “Jezebels” in Christianity teach foreign coverings—namely, local elders or local pastors—whereas the Bible teaches that the only covering or garment we have is Christ. They teach that everyone must submit to authority above them within a hierarchy (a structure of human authority), where the highest authority resides in senior elders or pastors.

Allow me to quote J. Preston Eby from his book Echoes of Eden, as follows:

“WHAT PART OF SCRIPTURE AUTHORIZES THE APPLICATION OF THIS COVERING? None! In what verse is the husband called the ‘covering’ of his wife? In what verse are elders called the ‘covering’ of their congregation? In what verse is the church called the ‘covering’ of the believer? What chapter and verse state that apostles, elders, or pastors are the ‘covering’ of other ministries? Where is the rule that says a ministry cannot be accepted unless it originates from a certain group or elder who serves as its ‘covering’? My brother, search the entire Scriptures—read and study until your eyes ache and your vision blurs, until you fall asleep restlessly beside your Bible and reference books still open on your desk—and I tell you that all your labor will be fruitless and in vain! The doctrine of ‘covering’ is not in the Bible.” (End of quotation)

Thus, this Jezebel false teaching was devised by church leaders so that “naive sheep” would remain in their hands. This is human and religious bondage that has become rampant in Christianity.

We have briefly outlined Jezebel’s false teaching, namely a teaching that justifies the usurpation of church authority by leaders. In order to better recognize and reject Jezebel’s false teaching, so that we do not partake in it, we must understand the original teaching—the true teaching regarding church authority as an organism. To speak of church authority (as an organism) is actually to speak of organic leadership, and now we will distinguish it from “Jezebel-type” leadership.

The term leadership, according to the Great Dictionary of the Indonesian Language (fourth edition), refers to matters concerning leaders and ways of leading, while an organism is a systematic arrangement of various parts of a living body for a particular purpose. As a noun in biology, an organism is a living being. Thus, the meaning of organism here is the arrangement or interrelation among the “parts of a living body,” such as the relationship between feet, hands, and other body parts, so that the living being’s purpose is achieved.

To better understand the concept of organism, we must first clearly understand the term organization, which is used in “Jezebel-type” leadership. In the same dictionary, organization is defined as a unity or arrangement consisting of parts (that is, people) in an association for a specific purpose, or a cooperative group of people established to achieve a common goal. Thus, it is clear that an organization is a relationship among people within a structure (hierarchy), whereas an organism is a relationship between hands and feet within a living being.

The relationship among people within an organization requires leadership. There must be a type of authority that governs the relationship among individuals. Authority in the organizational context is called the “chain of command” or “line of authority.” In an organizational structure, we see a chain of command that connects one person to another, determining who leads whom and who is responsible to whom. The person at the top of the organizational structure possesses the highest authority.

Likewise, the relationship between hands and feet within an organism also requires leadership. There must be a type of authority that governs the relationship between hands and feet. Authority in the context of an organism is called the Authority of Life, or the authority of the organism’s life itself. The life of the organism governs the relationship between hands and feet. If there is no longer life within that organism, then there is no longer any authority governing the relationship between hands and feet, and there is no movement at all—in other words, death.

Thus, it is clear that leadership in the context of an organization IS A PERSON (namely, the person at the top of the hierarchy), whereas organic leadership IS LIFE. To speak of leadership in an organizational context is to speak of people and how they lead. To speak of leadership in an organic context is to speak of life and how life leads the hands and feet, or the parts of a living body.

Therefore, the authority of an organism is the life of the organism itself. And we understand that the church is an organism. To speak of church leadership is to speak of organic authority, that is, life. In an organizational context, authority is a person—the highest person in the structure. In the church, no person possesses authority. The authority of the church is life, and only Jesus said, “I am the Life.” There is not even such a thing as delegated authority in the church. In the church, THERE IS NO DELEGATED LIFE. Jesus never delegated His life; He gave His life so that EVERYONE WOULD OBEY LIFE.

In contrast, Jezebel’s false teaching claims that leaders have authority over the congregation. Supporters of this false teaching will cite several verses about submission to support the idea that leaders possess authority over the church. But God’s chosen people understand that church authority as an organism is the authority of Life—that is, the authority of Jesus Himself as Life. With this explanation, it is hoped that we can better recognize Jezebel’s false teaching.

Let us now look at Christian history to identify the first person who taught this Jezebel false teaching. After the death of the apostle John, several leaders/bishops arose, namely Ignatius, bishop of the church in Antioch; Polycarp, bishop of the church in Smyrna; and Papias, bishop of Hierapolis.

However, history records that Ignatius (AD 110–115) was the first church leader to teach a distinction between elders and bishops. The book The History of Christianity, a Lion Handbook, page 83, records: “He argued strongly that there should be one bishop in charge of each congregation, in order to prevent splits in the church and to ensure that correct beliefs were preserved.” Yet the Bible records in Titus 1:5 and 7 that the two Greek terms ‘presbuteros’ (elders) and ‘episkopos’ (overseers/bishops) are used interchangeably. Notice Titus 1:5 and 7: “…appoint elders (presbuteros)… For an overseer (episkopos), as God’s steward, must be blameless…” This means that ‘presbuteros’ (elders) are the same as ‘episkopos’ (overseers/bishops). Presbuteros refers to maturity and age, while episkopos refers to function as overseers. And elders or overseers are always plural (more than one person). Thus, Ignatius’s teaching was seriously flawed, even though his intention was good—to prevent church divisions and preserve correct belief. By appointing a single bishop to lead each local church, Ignatius inadvertently supported Jezebel’s false teaching, namely the usurpation of church authority.

Let us consider several statements by Ignatius regarding bishops so that we may better understand this Jezebel false teaching. I will quote the English text from The Apostolic Fathers (1956) by J. B. Lightfoot:

First: “Plainly therefore we ought to regard the bishop as the Lord himself” (p. 65).

Second: “Therefore as the Lord did nothing without the Father (being united with Him), either by Himself or by the Apostles, so neither do ye anything without the bishop and the presbyters” (p. 70).

Third: “…submitting yourselves to your bishop and presbytery, ye may be sanctified in all things” (p. 64).

Fourth: “Be obedient to the bishop…” (p. 72).

Fifth: “…he that doeth aught without the bishop and presbytery and deacons, this man is not clean in his conscience” (p. 74).

Sixth: “Do ye all follow your bishop, as Jesus Christ followed the Father, and the presbytery as the Apostles” (p. 84).

Seventh: “…he that doeth aught without the knowledge of the bishop rendereth service to the devil” (p. 84).

Ignatius was a highly respected leader and died as a martyr in Rome, but through these teachings the Body of Christ was torn apart and fell into a system of human government with all its hierarchies and organizations. Indeed, this is the attack of fierce wolves against church leaders (Acts 20:28–30).

Many people do not realize that fierce wolves do not attack thugs in markets or terminals—whose appearance alone would cause people to avoid them—but that fierce wolves…he will attack Christian religious leaders with a “religious cloak,” so that naïve congregants do not avoid him, but instead even become his loyal followers.

Let us continue with other false teachings that are taught and practiced by Christian religious leaders so that congregants become their followers. This false teaching is called the teaching of the ‘Nicolaitans’ (Revelation 2:6, 15). What is meant by ‘Nicolaitans’ here is not the name of a church leader, nor the name of one of the seven men chosen in Jerusalem (Acts 6:5).

In the time of the apostle John, there was no leader named Nicolaus. Therefore, Nicolaus in the book of Revelation is a symbol, in accordance with the fundamental nature of the book of Revelation itself. This symbol uses Latin terms, where NIKO means ‘to conquer’, and LAOS means ‘the common people’ (laity). Thus, NICOLAUS refers to the practice and teaching of leaders who subjugate the laity (the congregation). In the Christian world, the Nicolaitan system is no longer merely a ‘practice’ of leaders, but has already become a ‘teaching’ that is justified and no longer questioned.

At least two things are damaged by this false teaching of the Nicolaitans: first, the priesthood of all believers; and second, the matter of submission within the church. First Peter 2:9 affirms, “But you are a chosen people, a royal priesthood….” This means that all believers are priests and kings. However, because of the false teaching of the Nicolaitans, the church has been divided into two groups. In the Catholic Church, there are priests and the laity. Meanwhile, in Protestantism, there are clergy (pastors) and congregants. Both Catholics and Protestants no longer question this, because this condition has been legitimized by the false teaching of the Nicolaitans.

The second matter damaged by the Nicolaitan false teaching concerns submission. In the Catholic Church, submission to the Pope is absolute. Once the Pope has spoken, there is no further need for discussion; discussion ends when the Pope speaks. In Protestant denominations, the submission taught by leaders to their congregations is not as “rigid” as in Catholicism. Nevertheless, the matter of submission has still become “one-directional,” namely from the congregation to the leaders.

Meanwhile, the New Testament teaching on submission is what we call ‘mutual submission’. Why mutual submission? Because the authority of the church is the authority of the Life of Christ, and we are all brothers (Matthew 23:8). There are approximately thirteen expressions in the New Testament such as ‘wash one another’s feet’, ‘admonish one another’, ‘rebuke one another’, ‘confess your sins to one another’, ‘build one another up’, and so forth.

We have emphasized that the existence of a false teaching implies the existence of the genuine one. The genuine teaching concerning “subduing/conquering the congregation” is written in 1 Corinthians 10:5: “…we take captive every thought and make it obedient to Christ….” The leaders of the organic church wage war against thoughts within the congregation that oppose the knowledge of Elohim, and they subdue those thoughts to Christ. Thus, it is not the person who must be conquered, but the thoughts that oppose the knowledge of Elohim—these are what must be conquered by the power of Elohim.

Let us continue with another false teaching, namely the false teaching of Balaam. Let us consider 2 Peter 2:15 and Jude 1:11 respectively: “…they have followed the way of Balaam son of Beor, who loved the wages of wickedness…” and “…for the sake of gain they have rushed headlong into the error of Balaam….” The way of Balaam and the error of Balaam are related to loving payment in ministry. In short, the teaching of Balaam is a teaching that justifies a wage-based system in serving God.

Let us look at how this teaching of Balaam first emerged within the church. It all began when some church leaders drew the Lord’s disciples to themselves (Acts 20:30). Church leaders should only equip the Lord’s disciples (Ephesians 4:11–12). However, when church leaders draw the Lord’s disciples to themselves, leaders begin to need money to build their ministry (read: their enterprise).

Leaders need places (buildings) to gather the disciples. They also need money to meet their own needs and the needs of those who work with them. Therefore, leaders begin to extract money from congregants through various false teachings, such as tithes, firstfruits (money), faith pledges, and others. All of these behaviors and methods were never practiced by Paul or the other apostles, because they only equipped the Lord’s disciples and did not draw disciples to themselves.

Leaders who draw the Lord’s disciples to themselves need to manage finances for various needs and to pay those who work with them. Here we begin to see the teaching of Balaam. Those who serve (read: work) begin to receive regular wages, whether called salaries, love offerings, or whatever name is given. Thus begins the wage system in serving God.

In reality, church leaders who adhere to the teaching of Balaam inevitably engage in commerce within their ministry. A trader sells goods or services. These leaders sell their ministerial services in preaching and teaching the Bible. In a church whose fundamental nature has already been altered by the teaching of Balaam, it is no longer possible to apply Paul’s teaching on church finances. Paul’s teaching on church finances can only be applied to those who minister outside the teaching of Balaam, namely the teaching that justifies a wage-based system in ministry. Paul’s teaching can only be applied within the context of the church as an organism.

Let us now examine the genuine teaching regarding church finances, specifically what Paul taught. By observing the genuine teaching on church finances, we can more clearly recognize the false teaching of Balaam. Let us consider the following facts.

First, “You shall not muzzle an ox while it is treading out the grain” (1 Corinthians 9:9; 1 Timothy 5:18). These verses do not support a wage system at all, as practiced in the Christian world today. The church in Corinth, which Paul himself founded, criticized Paul regarding the legitimacy of his apostleship. This occurred because there were false teachers/false apostles teaching in the Corinthian congregation. These false teachers certainly expected money from the Corinthian church, because the most reliable indicator of whether someone is a false teacher is always related to money. Therefore, Paul did not want to receive money from the Corinthian

congregation, even though it was indeed his right as a servant of God to be supported ‘occasionally’ (1 Corinthians 9:12). We must emphasize ‘occasionally’, because Paul never received ‘regular’ financial support from any church, including those he had founded. The church in Philippi only helped Paul from time to time.

Next, Paul taught Timothy that elders who lead well, especially those who preach and teach, are worthy of double honor, meaning they may receive financial support from the church. Even here, we do not see any indication that this support must be given regularly. On the contrary, true widows are to be supported regularly by church funds (1 Timothy 5:3). Supporting widows on a regular basis was indeed the practice of the early church (Acts 6:1).

Second, giving must be voluntary (2 Corinthians 9:7). Paul never taught tithing, firstfruits, or faith pledges, which are commonly practiced by teachers in the Christian world.

Third, giving to the poor and assistance to churches in need. For Paul, ministry to the poor and to churches in need of help was very important (Galatians 2:10). Paul also brought aid to the church in Jerusalem to be distributed to members who were lacking. The finances of the early church were indeed prioritized for widows and the poor. This stands in contrast to the Christian world today, where collected funds are generally used for the needs of ministers and their ministries, including buildings and other expenses.

In truth, Paul’s teaching on church finances is not difficult to understand. It is clear that church funds are primarily to be given to members who are in need, while church ministers only receive support occasionally. This is the essence of Paul’s teaching on church finances. The early church never used its money to build buildings, because during the first 200 years of Christianity, no buildings were ever constructed. Since Emperor Constantine accepted Christianity (AD 313), the construction of buildings, cathedrals, and so on began. Buildings are indeed needed by church leaders who draw the Lord’s disciples to themselves. However, the early church simply met in homes.

We have briefly explained the three false teachings promoted by Christian religious leaders in order to draw the Lord’s disciples to themselves, namely the false teachings of Jezebel, the Nicolaitans, and Balaam. Through these three false teachings, the Lord’s disciples no longer follow the Lord Jesus wherever He goes. They no longer worship in spirit and in truth, as taught by the Lord Jesus. They no longer listen to the whisper of the Holy Spirit and follow His leading, as occurred in the early church. Instead, the Lord’s disciples merely follow what has been arranged and determined by their leaders.

Thus the word of God in 1 Corinthians 1:12 is fulfilled: “…One of you says, ‘I follow Paul’; another, ‘I follow Apollos’; another, ‘I follow Cephas….’” And 1 Corinthians 3:4 affirms, “For when one says, ‘I follow Paul,’ and another, ‘I follow Apollos,’ are you not merely human?” By following leaders, the Lord’s disciples become worldly people rather than spiritual people. Even more tragically, the false teachings of Jezebel and Balaam lead the Lord’s disciples into idolatry (Revelation 2:14, 20). The idols of the Lord’s disciples may be the leaders they follow, or mammon, or something else.

In the Christian world, these three false teachings have produced many religious regulations, all of which bind the Lord’s disciples within a particular movement, denomination, or leader. Indeed, Christian religious leaders must create religious regulations in order to bind the Lord’s disciples to themselves. Such regulations include the obligation to attend Sunday services in a particular building, the obligation to give monetary offerings such as tithes, firstfruits, faith pledges, and others. Not to mention the programs devised by leaders that the Lord’s disciples must follow. All of these divert the Lord’s disciples from following the Lord Jesus wherever He goes. The problem is that none of the apostles of the Lord Jesus ever made such regulations.

Paul rightly said in Acts 20:29-30, "I know that after I leave, ferocious wolves will come in among you, not sparing the flock. And even from among you yourselves will arise, teaching falsehoods to draw away disciples after them." So, these ferocious wolves have led Jesus' disciples astray, so that they no longer follow the guidance of His Spirit, but rather follow religious rules, programs, and adhere to certain sects/denominations.

Generally, Christian religious leaders call these denominations churches. This proves that ferocious wolves have blinded the leaders. They have even created the doctrine of the "visible church" (denominations) and the "invisible church" (true disciples of God throughout the world), a teaching that only covers up the division of the early church into tens of thousands of denominations. Instead of repenting, these leaders have created teachings that justify their actions in dividing the church.

But, once again, the Lord Jesus has His sheep who hear His voice and follow Him wherever He goes. May we be among them. Amen.

The Parables of the Kingdom of Heaven

By: Irnawan Silitonga

Summary: By His grace, we can easily understand the truth about the kingdom of heaven if we do not hold a concept of heaven as it is commonly embraced by the majority of people in the Christian world. The concept of heaven in the Christian world is that it is a pleasant place, somewhere unknown, usually called the Father’s House, where the only activity is singing. Such a concept is not found in the Bible at all. If we can let go of this concept of heaven, then it is hoped that we will be able to understand the kingdom of heaven as revealed in the following parables.

At this time we will discuss the parables concerning the Kingdom of Heaven. A parable is a story from which a lesson or understanding can be drawn. Thus, the parables of the Kingdom of Heaven are stories from which we gain understanding about the Kingdom of Heaven.

Before we begin our discussion of the parables of the Kingdom of Heaven, we must explain the difference between the church and the Kingdom of Heaven, because if we mix them up, our understanding will be incorrect. The Kingdom of Heaven is a kingdom that exists within a heavenly ‘dimension’. The Kingdom of Heaven and the Kingdom of Elohim are the same, where the Kingdom of Heaven refers to a kingdom in the heavenly realm, while the Kingdom of Elohim refers to a kingdom that ‘belongs’ to Elohim. The clearest description of this kingdom in the heavenly dimension is explained in the book of Revelation, especially Revelation chapters 4–5.

We need to briefly explain the meaning of heaven, because in the Christian world, generally, heaven is depicted as a “pleasant place” where people do nothing but sing all the time; some even go so far as to say—one well-known pastor and Bible teacher in Jakarta has claimed—that there are still dogs in heaven. Such a concept of heaven is very different from the understanding of heaven described in Revelation 4–5.

We will not explain in detail the concept of heaven described in Revelation 4–5, but it is clear that heaven is a dimension (the heavenly realm) where Elohim has placed His throne. There is a ‘story told in symbolic language’ (the sealed scroll), which only the Lamb of Elohim is worthy to open. In essence, this heavenly story will end with the new heaven and the new earth. This heavenly narrative explains how the Kingdom of Heaven will be established on earth, and therefore the earth is moving toward a new earth, because the focus of Elohim’s plan is indeed the earth. This concept of heaven as described in the book of Revelation is generally very foreign to the Christian world; that is why there are even pastors who say there are dogs in heaven.

Now let us speak directly about the church. The church consists of the called ones (believers) and can certainly be seen with physical eyes. However, we must remember that the Kingdom of Heaven exists within the church—in the sense that the heavenly dimension exists within the inner being of believers. “The kingdom of God is within you” (Luke 17:21). Thus, the church lives in ‘two realms’, like an “amphibious” creature: in the heavenly dimension and in the physical dimension.

In fact, the Bible clearly distinguishes these two dimensions. For example, Paul says that the Kingdom of Heaven is not a matter of food and drink (Romans 14:17). Indeed, the Kingdom of Heaven is not about food and drink, because it exists in the heavenly dimension. But the church, which also exists in the physical dimension, must deal with physical needs as an important matter. One of Paul’s ministries was to help those in need among the saints (Galatians 2:10). When the Holy Spirit descended on the day of Pentecost, what followed was a ‘redistribution of material possessions’ so that no one was in need (Acts 2:44–45). An important sign that the church is filled with the Holy Spirit is the occurrence of such a redistribution of material wealth.

Thus, the difference between the church and the Kingdom of Heaven is clear. The church lives in two dimensions and can be seen with physical eyes, while the Kingdom of Heaven exists in the heavenly dimension and is not visible to physical eyes.

We will continue to deepen our understanding of the church and the Kingdom of Heaven before entering our main theme, namely ‘The Parables of the Kingdom of Heaven’. In the book of Revelation, which consists of 22 chapters, a revelation concerning the church and the Kingdom of Heaven was given to the Apostle John. The book of Revelation is both a revelation belonging to Jesus and a revelation about the Lord Jesus. Because the church is His bride and Jesus is the Messiah, the book of Revelation reveals the church and the Kingdom of the Messiah (the Kingdom of Heaven). If we receive grace before Him, then the Holy Spirit will also reveal to us the church and the Kingdom of Heaven.

In the Christian world, there are common expressions that people believe, and these show that a person has not received grace to see the church and the Kingdom of Heaven. A very common expression is, “Believe in Jesus and you will surely go to heaven,” where heaven is preached as a pleasant place with streets of gold, the Father’s house with many rooms, and where we do nothing but sing and praise God forever. Such a concept is completely different from Jesus’ revelation concerning the church and the Kingdom of Heaven as revealed to the Apostle John. In fact, throughout the entire New Testament, there is not a single verse that supports such a concept that is believed by the majority of Christians.

Jesus’ revelation and assessment of His church are conveyed to the Apostle John in Revelation chapters 2 and 3. It is very clearly revealed in these two chapters that the church has fallen and failed. That is why, in the seven churches that represent the entire church age, there is the call, “He who overcomes…” Why must there be a call to he who overcomes? This clearly indicates that the church as a whole has failed, but the Lord Jesus has His overcomers—those who receive grace to be called, chosen, and faithful (Revelation 17:14). The church, as a whole, consists of those who have only received grace to be called by God, in accordance with the meaning of the term church, namely “those who are called out.”

However, in the Christian world, the fact that the church has failed and has split into tens of thousands of denominations is generally covered up in various ways by its leaders. Leaders in Christianity are accustomed to calling denominations “the church,” and it has even become common teaching in theological schools about the doctrine of the ‘visible and invisible church’. Such words and teachings cause Christians not to see the fall of the church and, consequently, not to hear God’s call to His overcomers. Generally, the majority of Christians do not understand that there is a “little flock” to whom the Father has been pleased to give the Kingdom of Heaven.

Therefore, before someone can understand the parables of the Kingdom of Heaven, they must clearly see the fall of the church. Later we will discuss the parables of the Kingdom of Heaven and see that there will be “siftings” when the Lord Jesus comes; there will be Christians who cannot enter the Kingdom of Heaven, and so on.

There is one more important matter we must understand well regarding the Kingdom of Heaven or the Kingdom of the Lord Jesus as the Messiah. In Luke 17:20–21, when the Pharisees asked the Lord Jesus about when the Kingdom of Heaven would come, Jesus answered that the Kingdom of Heaven does not come with observable signs. Why without observable signs? Jesus then continued by saying that the Kingdom of Heaven is among you. The term ‘among’, translated from the Greek word ‘entos’, should actually be translated as ‘within’. Thus, in fact, the Kingdom of Heaven is ‘within you’. Therefore, the Kingdom of Heaven exists in the heavenly dimension within you; that is why its coming is not associated with outward signs visible to physical eyes. According to the context, the ‘you’ here refers to the Pharisees, even though they did not acknowledge Jesus as King/Messiah.

The fact is that the Kingdom of Heaven, which exists in the heavenly dimension, is ‘within every human being’, whether one realizes it or not. For believers (the church) who acknowledge Jesus as King, they should certainly be aware that the Kingdom of Heaven is within their inner being. The fact that the Kingdom of Heaven is within all human beings, whether realized or not, points to an important truth that we must understand.

Jesus affirmed that all authority in heaven (the heavenly dimension) and on earth (the space-time dimension) has been given to Him; this means that the sphere of activity or authority of His Kingdom is all humanity. That is why Jesus could say, “And I, when I am lifted up from the earth, will draw all people to Myself” (John 12:32). Jesus is the propitiation not only for our sins, but also for the sins of the whole world (1 John 2:2). John the Baptist called Jesus the Lamb of Elohim who takes away the sin of the world (John 1:29). That Jesus takes away the sin of all humanity is reasonable, because if through Adam’s sin all humanity fell into condemnation, then through one act of righteousness by Jesus, all humanity receives justification for life (Romans 5:18–19).

Thus, the dominion of the Messianic Kingdom is all humanity, indeed everything. When the Logos incarnated, the Kingdom of Heaven on earth existed in only one man, namely Jesus. But as Jesus emphasized, if a grain of wheat falls into the ground and dies, it produces much fruit; so after the death and resurrection of Jesus, the Kingdom of Heaven on earth expanded to 120 people and has continued to expand to this day. Isaiah 9:7 even affirms, “Of the increase of His government… there will be no end.” The Messianic Kingdom continues to expand and subdue all things until the last enemy, death, is defeated (1 Corinthians 15:26). When death, as the wage of sin, has been subdued by the Messianic Kingdom, there will no longer be any remnants of the effects of sin in all creation, and Elohim can be all in all. Elohim can express His glory in and through all His creation.

Understanding the truth about the scope of authority or activity of the Messianic Kingdom, as outlined above, will help us later to understand the parables of the Kingdom of Heaven.

We will enter the Gospel of Matthew to discuss the parables of the Kingdom of Heaven. But before we do, let us consider a truth regarding the ‘sovereignty of Elohim’ and the ‘Kingdom of Heaven’ (the Messianic Kingdom). Elohim is sovereign over all things, meaning that everything is determined by Elohim; even a sparrow does not fall apart from the will of the Father (Matthew 10:29). Everything in human life has been predetermined by the Father’s sovereignty (Psalm 139:16).

The Father sovereignly determines all things and has a plan to establish the Kingdom of His Son on the earth. The Kingdom of Heaven was manifested on earth only in the person of Jesus, His Son. In earlier ages or dispensations, the Kingdom of Heaven to be established on earth was proclaimed only in the form of symbols, prophecies, and shadows. Thus, the proclamation of the Old Testament consists of symbols, prophecies, and shadows, all focused on the Messiah and His Kingdom.

The coming of Jesus into the world was nothing other than to proclaim the good news (the gospel) of the Kingdom of Heaven. Jesus did not proclaim anything else except the Kingdom of Heaven. He did not preach blessings, miracles, grace, or the church; rather, JESUS’ PROCLAMATION WAS FOCUSED ON THE GOOD NEWS OF THE KINGDOM OF HEAVEN. There is only one gospel—the gospel of the Kingdom of Heaven. After His resurrection, Jesus repeatedly appeared to His disciples and spoke about the Kingdom of Heaven (Acts 1:3). He also taught His disciples to pray that the Kingdom of Heaven would come to earth.

We have seen that the Kingdom of Heaven on earth will continue to expand until all things are subdued. When all things have been subdued by the Messianic Kingdom, Jesus, as the Son, will hand over His Kingdom to the Father, so that the Father may be all in all (1 Corinthians 15:28). Thus, in His sovereignty, the Father has a plan for the Kingdom of His Son and His church (Christ) to be established on earth and to continue subduing all things. The kingdoms of this world will become the Kingdom of Jesus and of His anointed ones (the overcoming church), and they will reign until all things are subdued (Revelation 11:15). This is the Father’s plan. The revelation of the Father’s plan and mystery will be completed when the seventh angel sounds his trumpet (Revelation 10:7).

If by His grace we can understand the Father’s plan as briefly outlined above, then we are ready to understand the parables of the Kingdom of Heaven. In the Christian world, many fairy tales about heaven are preached, generally by religious leaders from Sunday pulpits. These tales about heaven—claiming that we will be evacuated from the earth to a pleasant place far away where we do nothing but sing—cause God’s people not to understand the Father’s plan and, consequently, not to understand the Kingdom of Heaven. But the “little flock” in Christianity, to whom the Father is pleased to give the Kingdom of Heaven, certainly understands the Father’s plan. We will now enter the parable of the sower (Matthew 13).

We now come to the first parable of the Kingdom of Heaven, namely the parable of the sower (Matthew 13:1–23). The Gospel of Matthew, which is addressed to the Jewish people, is a teaching book about the Kingdom of Heaven. Matthew 13:1 says, “That same day Jesus went out of the house and sat by the lake.” This statement is very meaningful. It emphasizes that Jesus “went out of the house,” and if we look at Matthew 10:6, “house” here refers to the people/family of Israel (oikos = house). The expression that Jesus went out of the house means that Jesus had been completely rejected by the Jewish nation.

Let us briefly survey Matthew chapters 1 through 12 so that we may properly understand chapter 13. Matthew 1 speaks of the birth and genealogy of Jesus as King. Matthew 2 speaks of the coming of the Magi and their offerings to the King. Matthew 3 speaks of the forerunner of the King and the baptism of the King. Matthew 4 speaks of the temptation of the King and the calling of His first four disciples. Matthew 5, 6, and 7 speak of the King’s sermon on the mount concerning the laws of His Kingdom. Matthew 8 and 9 speak of the demonstration and power of His Kingdom. Matthew 10 speaks of the sending of the twelve apostles. Matthew 12 speaks of how Jesus the King was fully rejected by the Jewish religious leaders. Matthew 13:1 emphasizes “that same day,” meaning the day after Jesus was fully rejected by the Jewish religious leaders; ON THAT DAY JESUS WENT OUT FROM AMONG THE HOUSE OF ISRAEL AND SPOKE IN PARABLES.

The parables of the Kingdom of Heaven that Jesus taught were not intended to be understood by all Jews. Notice Jesus’ reason for teaching in parables when asked by His disciples: “…To you it has been given to know the mysteries of the Kingdom of Heaven, but to them it has not been given” (Matthew 13:11). Thus, it is clear that Jesus taught the Kingdom of Heaven in parables so that only those who received His grace would understand. To the Jewish people in general, often referred to as ‘the crowds’ in the Gospels, the parables of the Kingdom of Heaven were given not to be understood. The sight and understanding of the crowds were closed so that the word of God might be fulfilled—in this case, the prophecy of Isaiah (Matthew 13:14–15).

This does not mean that the Jewish people will be rejected forever from participating in the Kingdom of Heaven. Rather, it means that only a small number of Jews are accepted into the Kingdom of Heaven ‘in this dispensation’—namely, the chosen ones to whom the Father in heaven is pleased to give the Kingdom of Heaven (Luke 12:32). These chosen ones are called the “little flock” in Luke 12:32, in contrast to the “many” or the “large flock” of the Jewish nation.

All right, let us now directly apply the above understanding to the Christian world. Has the Christian world, in general, also rejected Jesus as King? Indeed, we often hear proclamations within Christianity about “receiving Jesus as Lord and King.” The issue is not the words or proclamations of Christians, but whether a person is violating the laws of the Kingdom of Heaven or not.

We know that Paul was chosen by God to proclaim the Kingdom of Heaven to the nations (Acts 28:31). Yet Paul also warned of the coming of fierce wolves who would attack the leaders and, through false teachings, draw the Lord’s disciples to themselves (Acts 20:29–30). The behavior of these leaders who draw the Lord’s disciples to themselves has caused the church to split into tens of thousands of denominations. Certainly, these denominational leaders are ‘equipping’ the Lord’s disciples, as leaders are commanded to do (Ephesians 4:11–12). However, in reality, by drawing the Lord’s disciples to themselves, these leaders are building their own kingdoms. If leaders are building their own kingdoms, this means they are rejecting Jesus as the one and only Head of the church. Jesus clearly told His disciples that none of them should be called leaders (Matthew 23:1–12). Therefore, the behavior of leaders who draw the Lord’s disciples to themselves is a rejection of Jesus as King.

This is indeed hidden for now, but Jesus will speak plainly in due time to those who violate the laws of the Kingdom (Matthew 7:21–23). The term translated here as ‘evil’ comes from the Greek word ‘anomia’, or ‘lawlessness’, meaning the absence of law or the violation of the laws of the Kingdom.

The first parable in Matthew chapter 13, namely the Parable of the Sower, does not yet speak about what the Kingdom of Heaven that will be established on earth is like or how it will be. The Parable of the Sower speaks only about the ‘response’ of people to whom the “seed” of the word about the Kingdom of Heaven is sown, or the “seed” of Jesus as Life (‘zoe’). Meanwhile, the other six parables in chapter 13 are always preceded by the expression, “The kingdom of heaven is like …” (verses 24, 31, 33, 44, 45, 47). Therefore, these six parables explain to us what the Kingdom of Heaven that will be established on earth is like and how it operates.

Let us briefly look at the Parable of the Sower. Jesus as the Sower—and later, certainly, His disciples as well—sows the seed of the word about the Kingdom of Heaven and receives different responses, depending on the “type of soil” (the human heart) on which the seed falls. There are four categories of soil in this parable: first, the soil by the roadside; second, rocky soil; third, thorny soil; and fourth, good soil.

The soil by the roadside represents those who hear the word about the Kingdom of Heaven and do not understand it; therefore, the devil steals it away, and it does not grow at all (verse 19). Rocky soil represents those who hear the word of the Kingdom and initially grow because they receive it with joy, but they have no root (verse 21). When trouble or persecution comes because of the word of the Kingdom, they quickly fall away. Thorny soil represents those who hear the word of the Kingdom and initially grow, but do not bear fruit because of the worries of the world and the deceitfulness of riches (verse 22). Good soil represents those who hear the word of the Kingdom and understand it; therefore, they bear fruit—some a hundredfold, some sixty, and some thirty.

There are several lessons we can draw from the Parable of the Sower. First, Jesus—and certainly His apostles as well—proclaimed the word about the Kingdom of Heaven. Jesus did speak about the church, but the focus of all His words was the word of the Kingdom of Heaven. Second, from this parable we see that a person’s response determines whether the word of the Kingdom of Heaven that is sown will bear fruit or not. However, we should not hastily conclude that everything depends on human response, as is often taught within Christianity.

Consider verse 11, which we have already discussed. Some people are given the grace to understand the mysteries of the Kingdom of Heaven, while others are not given the grace to understand. Thus, the conclusion is that everything depends on the will of the Father in heaven—whether the Father is pleased to give the Kingdom of Heaven to someone or not (Luke 12:32). As for the human heart that has fallen into sin, it has been severely corrupted, and no one seeks God (Romans 3:11). If someone understands the word of the Kingdom of Heaven, it is because the Father is at work in that person’s heart.

The third lesson we need to see in this parable concerns “fruit.” In Christianity, we often hear about a Christian’s “fruit,” such as the number of souls won, one’s character, or even material blessings obtained through “ministry.” None of these is the “fruit” meant by hearing and understanding the word of the Kingdom of Heaven.

The fruit referred to is what is mentioned in James 1:18, namely becoming part of the “firstfruits” of creation. In the New Testament context, the firstfruits are the chosen ones who therefore mature earlier and are ready to be harvested by the Lord Jesus to work together with Him to establish the Kingdom of Heaven on earth, so that the earth moves toward becoming a new earth. Indeed, through His death and resurrection, Jesus sowed Himself as Life into His chosen people; therefore, Jesus will receive fruit in the form of people who will work together with Him to do the Father’s will on earth.

Now we enter the second parable in Matthew 13, namely the Parable of the Weeds among the Wheat. In this parable it is said that the Kingdom of Heaven is like a man who sowed good seed in his field, but an enemy came and sowed weeds among the wheat. The Lord Jesus is the One who sows the good seed, and the wheat are the sons of the Kingdom. The devil is the one who sows the evil seed, and the weeds are the sons of the evil one.

We need to understand that the devil sows the evil seed ‘in the field belonging to the Master in heaven’, so that both weeds and wheat are in the Master’s field. At the early stage, weeds and wheat look very similar, so that no one can distinguish them. That is why the Master forbids His servants to pull out the weeds before the harvest, lest the wheat be uprooted as well.

The meaning of this parable describes what the Kingdom of Heaven is like, since it is preceded by the phrase, “The kingdom of heaven is like.” Thus, at the initial stage, only Jesus sows the good seed, namely the sons of the Kingdom. When the church was born on the day of Pentecost, only “good seed” was sown. But later, the devil sowed evil seed into the church, causing the church to split into thousands of denominations as we see today, which we call Christianity. Initially, the church consisted only of “wheat seed,” but later it developed into Christianity, within which there are both “weed seed and wheat seed.” Within Christianity, there are “weeds,” namely people who practice lawlessness (Matthew 13:41).

It is interesting to note that the term ‘lawlessness’ (verse 41) in Greek is ANOMIA, the same term used in Matthew 7:21–23, where people cry out “Lord, Lord,” perform many miracles in the Lord’s name, prophesy in the Lord’s name, and cast out demons in the Lord’s name, yet are rejected by the Lord Jesus because they practice ANOMIA (lawlessness). Clearly, the people described in Matthew 7:21–23 are people within Christianity, perhaps even well-known figures who often hold large services accompanied by many miracles.

Furthermore, verse 41 also emphasizes that at the time of harvest, everything that causes stumbling will be gathered. We need to pay attention to the term “causes stumbling” (Greek: SKANDALON) in verse 41, which is also used in Revelation 2:14: “…among you there are some who hold to the teaching of Balaam, who taught Balak to put a stumbling block (SKANDALON) before the sons of Israel, so that they might eat food sacrificed to idols and practice sexual immorality.” Thus, this matter of causing stumbling refers to a false teaching (Balaam) sown by the devil into the church, leading God’s people to worship idols and commit immorality. In fact, there are three false teachings sown by the devil into the church, as written in Revelation 2–3: the teaching of Jezebel (usurping the authority of Life in the church), the teaching of the Nicolaitans (subjugating the laity so that the church is divided into two groups), and the teaching of Balaam (a teaching that justifies commerce within the church).

Such is the condition of the Kingdom of Heaven, in which there are both “weeds” and “wheat.” But at the time of harvest, weeds and wheat will be separated, so that “…the righteous will shine like the sun in the Kingdom of their Father…” (Matthew 13:43).

We now move on to the third parable of the Kingdom of Heaven, namely the Parable of the Mustard Seed (Matthew 13:31–32). This parable emphasizes that “the kingdom of heaven is like a mustard seed.” We need to understand that the mustard seed is the smallest of vegetable seeds. When such a seed is planted, it produces a vegetable plant according to the law of growth that God has established, namely, “…yielding fruit according to its kind…” (Genesis 1:11, LITV). But when this mustard seed is planted in the Lord’s field, it becomes a tree, so that the birds of the air come and nest in its branches (13:32).

The growth of a mustard seed into a tree is unnatural, abnormal, and violates the ‘law of growth’ that God has established. Indeed, the Kingdom of Heaven established on earth began as a “seed” within the Lord Jesus Christ. But after the death and resurrection of Jesus, the Kingdom of Heaven bore fruit in the form of 120 people (the church) on the day of Pentecost. The church should have grown and produced “fruit according to its kind,” which in this parable is a vegetable plant. If the church then grows into a “large tree” so that birds nest in its branches, then there is a violation of the law of growth here.

“Trees” in the Bible are symbols of people (Psalms 1:1–3; 52:8; 92:12–14; 128:3). Meanwhile, “birds” are symbols of the evil one in the Parable of the Sower (Matthew 13:4, 19). However, the Bible also speaks of good birds, as the Holy Spirit is symbolized as a dove (Matthew 3:16). Thus, the church growing into a “large tree” is caused by both the work of the Holy Spirit and the work of the devil.

God’s chosen people certainly understand how the church has become this large Christian world. The church, which should have manifested the “Kingdom of Heaven on earth,” now instead manifests “small kingdoms” (denominations) belonging to its leaders. If someone argues that God also works and blesses within Christianity, this is indeed true, because Christianity became large due to the work of the Holy Spirit, but also due to the work of the devil. On the one hand, the church has indeed grown large and been blessed by the Holy Spirit, as seen in Christianity today; but on the other hand, this remains a violation of the law of growth that God has established.

Jesus declared the laws of the Kingdom in the Sermon on the Mount (Matthew 5–7). At the end of His sermon, Jesus emphasized that on the last day there will be many who cry out, “Lord, Lord,” and perform many miracles, prophesy, and cast out demons in His name. But at that moment Jesus will plainly say, “…Depart from Me, you workers of lawlessness” (Matthew 7:23). The term ‘lawlessness’ comes from the Greek word ‘anomia’, meaning the absence of law or the violation of the laws of the Kingdom, which in the above parable refers to the “law of church growth.” Thus, it is not evil in the sense of murder, adultery, or other crimes, but rather these “servants of God” violate the laws of the Kingdom of Heaven.

The Kingdom of Heaven on earth will indeed certainly grow, and its expansion will be without end (Isaiah 9:6). But its growth and expansion follow the laws of the Kingdom that God has established. In Christianity, those who serve God with the motivation to become GREAT are, without realizing it, building GREAT BABYLON (Revelation 17:5). But His chosen people serve God with the motivation to become HOLY, for such is the Bride of Christ, namely the New Jerusalem, which is the HOLY CITY.

Next, we enter the fourth parable of the Kingdom of Heaven, namely the Parable of the Woman and the Leaven (Matthew 13:33). This parable begins with the phrase, “The kingdom of heaven is like” a woman who mixed leaven into three measures of flour until all of it was leavened. To understand this parable, we must understand what is symbolized by the “woman” and by the “leaven.”

Throughout the Bible, a woman always symbolizes the “church” as the Bride of Christ. Meanwhile, ‘leaven’ appears about 38 times throughout the Bible, and the expression ‘unleavened’ appears about 60 times. In the Old Testament context, Israel understood that ‘leaven’ was something ‘evil’ before Yahweh, because there were many prohibitions against using leaven. However, Israel did not understand why leaven was forbidden.

In the New Testament context, however, we understand why leaven is something “evil” before God. The Lord Jesus and Paul revealed this. First, the Lord Jesus warned His disciples to beware of the “leaven” (teaching) of the Pharisees and Sadducees (Matthew 16:5–12). Luke 12:1 defines “leaven” as the hypocrisy of the Pharisees. Second, the Lord Jesus warned about the “leaven” of Herod, namely his evil lifestyle (Mark 8:15). Third, Paul advised the church in Corinth to keep the feast with “unleavened bread,” that is, sincerity and truth (1 Corinthians 5:8). Fourth, in his letter to the Galatian church, Paul warned about the “leaven” of Judaistic teaching characterized by legalism and ritualism (Galatians 5:9). Thus, it is clear that “leaven” always represents a teaching, lifestyle, and hypocrisy that is not pleasing before God.

Therefore, the woman who puts “leaven” into the dough is the church—especially its leaders—who introduce “leavened/false teachings” into it. The New Testament reveals very clearly how leaders introduce “leaven” into the church. Paul, in Acts 20:29–30, explains how fierce wolves attack the church so that leaders draw the Lord’s disciples to themselves through false teachings. Revelation 2–3 also explains three false teachings: the teaching of Jezebel (usurping the authority of Jesus), Balaam (commerce), and the teaching of the Nicolaitans (dividing the church into two groups: priests–laity, pastors–congregation).

For the “little flock” to whom the Father has been pleased to give the Kingdom of Heaven, it is not difficult to understand the Parable of the Woman and the Leaven. We must understand that leaven works secretly, slowly, but will surely leaven the whole dough. Since the time of the Apostle John, the church has been infiltrated with leaven through the three false teachings above. That is why the Word of God calls for overcomers—simple people who do not partake in these three false teachings.

Truly, the world of Christianity has been completely leavened; that is why the Lord calls a “little flock” to, “…Come out of her, My people, lest you share in her sins, and lest you receive of her plagues” (Revelation 18:4). He who has ears, let him hear…

At this time we are discussing the fifth parable of the kingdom of heaven, namely the parable of “the hidden treasure” (Matthew 13:44). It is emphasized that the kingdom of heaven is like “treasure hidden in a field.” Thus, it is clear that what is meant by the “hidden treasure” is the kingdom of heaven. It is stated in this verse that this “hidden treasure,” or the kingdom of heaven, is found by a man. Who is this man who, when he finds the “hidden treasure,” rejoices and sells all that he has and buys the field in which the “hidden treasure” is located?

If we are consistent in interpreting the parables in Matthew 13, then we certainly know that the one who buys the field containing the “hidden treasure” is the Lord Jesus Christ. For the sower in the first parable is the Lord Jesus, and the one who sows the “good seed” in his field is also the Lord Jesus; therefore it is fitting for us to interpret that the one who buys the field containing the “hidden treasure” is likewise the Lord Jesus. Moreover, no one is able to buy the hidden treasure (the kingdom of heaven) except the Lord Jesus Christ.

The field in this parable is certainly the world. Jesus, as the Lamb of Elohim, has redeemed the sin of the world / taken away the sin of the world (John 1:29). I John 2:2 emphasizes that Jesus is the propitiation for the sins of the whole world. Jesus is the Savior of the world, not merely the Savior of believers. Even though Jesus “bought” the field (the world), His attention is focused on the “kingdom of heaven” (the people of the kingdom) that is “hidden” within the world.

Some interpreters argue that this “hidden treasure” is the church, in the sense of the Christian world as a whole. However, if we pay attention to the entire New Testament teaching regarding the church and the kingdom of heaven, then we know that such a view is not accurate. Indeed, Jesus said, “I will build My church,” but the world of Christianity is not the church as built by Jesus.

The world of Christianity is the early church that has fragmented into tens of thousands of denominations. The books of the New Testament explain this plainly and openly. What caused the church to be divided (Acts 20:29–30)? What false teachings caused the church to be divided (Revelation 2–3)? That within the world of Christianity there are ‘many who are called, but few who are chosen’. All of this is explained clearly, even though denominational leaders generally conceal these facts in various ways, including through the teaching of a “visible and invisible church,” or by claiming that “a denomination is the church.” Nevertheless, it is the Bible that we must believe.

So then, who are the people of the kingdom of heaven, or the “hidden treasure”? Luke 12:32 explains it to us: “Do not fear, little flock, for it is your Father’s good pleasure to give you the kingdom.” This is the decision and sovereignty of the Father Himself, who has been pleased to give the kingdom of heaven to the little flock. The kingdom of heaven is given by the Father to the little flock “freely,” because Jesus has “bought” and fully paid for the “hidden treasure” with His own blood.

One more thing must be remembered in this parable of the kingdom of heaven: Jesus not only bought the “hidden treasure,” but also the field (the world). This means that all humanity has been bought and redeemed by His blood. That is why Jesus said in John 12:32, “And I, if I am lifted up from the earth, will draw all people to Myself.” All people have been bought and redeemed by the blood of Jesus; therefore all people rightfully belong to Jesus, no longer to the devil. Only in this present age, the focus of Jesus is the people of the kingdom. How will Jesus draw all people to Himself? The Bible teaches that Jesus together with the “little flock” will take back the captives of the devil in the ages to come. Hallelujah.

We continue our discussion to the sixth parable, namely the parable of ‘the merchant and the pearl of great price’ (Matthew 13:45–46). This sixth parable is essentially the same as the fifth parable concerning the “hidden treasure” that we have discussed. The beautiful pearl here is certainly the kingdom of heaven, and the merchant who seeks pearls is Jesus Christ. It is emphasized in this parable that when the merchant finds one pearl of great value, he sells all that he has and buys it.

Let us briefly discuss how Jesus “sold all that He had” to obtain the kingdom of heaven. Philippians 2:6–8 emphasizes: “Who, although He existed in the form of Elohim… He emptied Himself, taking the form of a servant… He humbled Himself, becoming obedient to the point of death, even death on a cross” (ILT). It is emphasized here that He existed in the form of Elohim and was equal with Elohim. This speaks of His existence prior to His incarnation, namely equal with Elohim. But in His equality with Elohim, He “emptied Himself” by taking the form of a servant. The meaning of “emptied” (‘kenoo’ = verb) does not mean that He “discarded” His existence as equal with Elohim, but rather that He “added” the form of a servant (humanity) to His existence as equal with Elohim. The Apostle John explains it this way: He who is the Word (‘Logos’) became flesh (John 1:1, 14). He who was equal with Elohim became a man named JESUS. That Jesus died on the cross is the meaning of “selling all that He had.”

Let us always remember that the price of the beautiful pearl (the kingdom of heaven) has been bought/fully paid by JESUS. The people of the kingdom to whom the Father is pleased to give the kingdom of heaven PAY ABSOLUTELY NOTHING TO RECEIVE THE KINGDOM OF HEAVEN (Luke 12:32). If so, then why did Jesus say that whoever wants to follow Him must take up his cross (Matthew 10:38; 16:24)?

To answer the question above, we must have a correct concept of the kingdom of heaven that has been “bought” and fully paid for by Jesus on the cross. Christians find it difficult to understand the kingdom of heaven because in the Christian world it is commonly accepted that “believing in Jesus means going to heaven.” The heaven referred to here is “a pleasant place” where the streets are made of gold, where those who believe in Jesus do nothing but sing; some even dare to say that there will still be dogs in heaven, in that “pleasant place.”

Such a concept of “heaven” is very far from the meaning of the kingdom of heaven as revealed to the Apostle John in the book of Revelation. Observe Revelation 5:10: “And You have made us kings and priests to our Elohim, and we shall reign on the earth” (ILT). ‘Us’ here refers to the people of the kingdom symbolized as the ‘twenty-four elders’ and the ‘four living creatures’ (Revelation 4:4, 6). At the coming of the Lord Jesus, the people of the kingdom, with glorified bodies, will function as kings and priests (according to the order of Melchizedek) and will minister on the EARTH UNTIL THE EARTH MOVES TOWARD THE NEW EARTH, AND THE NEW HEAVENS AS WELL.

In order for the people of the kingdom to function as kings and priests according to the order of Melchizedek, they must be processed or formed by the Father in heaven. When the Father in heaven processes, disciplines, and forms us, we will experience much hardship (Hebrews 12:11; Acts 14:22). But our hardships and sufferings are not the price we pay to enter the kingdom of heaven; rather, they are the Father’s formation so that we may function as kings and priests in the kingdom of heaven when it is established on earth. JESUS EXPRESSED THE SUFFERING OF THE PEOPLE OF THE KINGDOM WHO FOLLOW HIM AS “TAKING UP THEIR CROSS.” Thus, it is clear that we do not pay any price to enter the kingdom of heaven, because the price has been fully paid by Jesus on the cross.

We now enter the seventh parable of the kingdom of heaven, namely the parable ‘of the net’ (Matthew 13:47–50). This parable of the net corresponds to the parable of the ‘tares among the wheat’, which we have already discussed. Let us first consider the parable of the net. It is emphasized that the kingdom of heaven is like a net that was cast into the sea and gathered fish of every kind until the net was full. Then the net was drawn to shore. There the fishermen collected the good fish into containers and threw away the bad fish.

To understand this parable of the net, we must clearly understand the difference between the kingdom of heaven and the church. The term ‘church’ appears only twice in the book of Matthew, namely in Matthew 16:18 and Matthew 18:17. The term ‘church’ comes from the Greek word ‘ekklesia’, which means ‘those who are called’. But the matter of the kingdom of heaven is not merely a matter of ‘those who are called’, but also those who are ‘chosen’ by the Father to receive the kingdom of heaven (Luke 12:32). The church consists of those who are called, believe in Jesus, and therefore receive the ‘seed of eternal life’ (zoe). Whether this “seed” of zoe grows and bears fruit or not is another matter. If by the sovereignty of the Father someone is both called and chosen, then he will receive the kingdom of heaven. Thus, to become a member of the church, a person only needs to be CALLED AND RECEIVE THE SEED OF ZOE. But to receive the kingdom of heaven, A PERSON MUST BE BOTH CALLED AND ALSO CHOSEN BY THE FATHER IN HEAVEN. If we confuse the meaning of the church and the kingdom of heaven, then we will not understand the parables of the kingdom of heaven.

This parable of the net is actually very simple, so that when Jesus asked His disciples, they answered, we understand (verse 51). The net is the gospel (the good news of the kingdom of heaven) that is cast into the world (“the sea”). Then fish (people who are caught) are gathered by this gospel of the kingdom of heaven. But afterward, at the end of the age, there will be a “filtering/separation,” where the “good fish” will receive the kingdom of heaven, while the “bad fish” will be thrown into the furnace of fire, where there will be weeping and gnashing of teeth. We do not discuss the meaning of the “furnace of fire” or the “lake of fire” here, because we have discussed it elsewhere. What is clear is that the meaning of this “furnace of fire” is not as understood in the Christian world, namely “eternal hell,” where people are tortured forever.

Next, we must interpret who is symbolized by the “bad fish.” Generally, in the Christian world, which has already embraced the concept that “heaven” is a pleasant place and “hell” is a place of eternal torment, it is quickly interpreted that the bad fish thrown into the furnace of fire are unbelievers or worldly people who are not Christians. Such an interpretation violates a sound interpretive principle, namely the ‘principle of consistency’. If we interpret the “good fish” as born-again Christians, then the “bad fish” must also be interpreted as born-again Christians, because both categories are symbolized as “fish.”

Observe that the bad fish are fish that have already been caught by the net of the gospel of the kingdom of heaven, not fish that are still in the sea. The fish that are not caught by the net and remain in the sea are the people of the world who have not yet believed in Jesus. But the bad fish that have been caught by the gospel of the kingdom of heaven are Christians who have been born again.

Remember, brothers and sisters, in the world of Christianity there are many who are CALLED, but few who are CHOSEN. He who has ears, let him hear the word of the Lord.

We continue the parables of the kingdom of heaven in Matthew 13 and close them with a question and a statement of Jesus to His disciples (verses 51–52). Verse 51 is Jesus’ question to His disciples whether they understand the parables of the kingdom of heaven or not. After His disciples answered that they understood, Jesus said, “…Therefore every scribe who has been instructed concerning the kingdom of heaven is like a householder who brings out of his treasure things new and old” (13:52).

Here Jesus emphasizes that the ‘scribe’ who receives and understands the teaching of the kingdom of heaven is likened to a householder who brings out treasures both new and old. This means that the disciples of Jesus who understand the teaching of the kingdom of heaven are like “scribes” who teach and share their “treasures,” both new and old. The treasure of the disciples of Jesus is contained in earthen vessels, namely, “the kingdom of heaven is within you” (1 Corinthians 4; Luke 17:21). The disciples of Jesus teach the lesson of the kingdom of heaven with an understanding or expression of “the new and the old.”

The Jewish people understand the expression “the new and the old,” because it appears several times in the books of the Old Testament. Let us take a few examples. First, in the case of Yahweh’s blessing (Leviticus 26:10). Second, in the case of the manna (Joshua 5:12). Third, in the case of the beloved (Song of Songs 7:13). Fourth, in the case of the covenant (Jeremiah 31:31; Hebrews 8). Jesus also used the expression “new and old” when He taught (Matthew 9:17; Luke 5:36–39). Thus, the expression “new and old” carries important meaning in the teaching of the kingdom of heaven.

Let us look at two important meanings in the expression “new and old” related to the teaching of the kingdom of heaven. First, the Old Covenant and the New Covenant. Every teacher of the kingdom of heaven understands that the Old Testament is merely symbols, prophecies, and shadows, while the New Testament is the fulfillment of the Old Testament, where the fulfillment is “Christ or the kingdom of heaven within the inner being of the believer” (Colossians 1:27; 2:17; Luke 17:21). In general, the Christian world does not understand the teaching of the kingdom of heaven because it mixes Old Testament–New Testament models of worship, priesthood, blessings, even teachings such as a “mythical heaven,” tithing, firstfruits (money), visible and invisible church, and the teachings of Jezebel, the Nicolaitans, and Balaam in Revelation 2–3.

Second, the expression “the New Heaven and the New Earth” (Revelation 21:1–4). We know that the book of Revelation is the revelation of Jesus Christ delivered to the Apostle John in symbolic language (Revelation 1:1). The New Heaven and the New Earth are actually symbols of the new humanity in which there is no longer the consequence/wages of sin, which is death (Romans 6:23; Revelation 21:4). Therefore, the first or old heaven and earth created by Elohim in Genesis 1:1 are actually all humanity, which has a “heavenly” dimension and an “earthly” dimension, a spiritual dimension and a physical dimension. Thus, the Father’s plan is to create humanity (in two dimensions), then through a process of “the fall,” all humanity will be restored into new humanity. This is the teaching of the kingdom of heaven.

In general, the Christian world does not understand the expression “new heaven and new earth” and instead teaches eternal hell, where some people who are not chosen (perhaps the majority) are thrown into a place to be tortured forever.

We continue with the parables of the kingdom of heaven recorded in Matthew 18. All of Matthew 18 speaks about relationships within the kingdom of heaven. Verses 1–10 speak about causing “little ones” in the kingdom of heaven to stumble. Verses 15–20 speak about offenses among believers within the kingdom of heaven. We will only discuss the parable of forgiveness in Matthew 18:21–35.

This parable is preceded by Peter’s question about how many times one must forgive a fellow believer who sins against us. Jesus’ answer must forgiving up to seventy times seven. It does not mean that one must forgive only up to 490 times (verse 22). Rather, Jesus presents a principle of forgiveness in the kingdom of heaven through a parable (verses 23–35). This parable speaks of a king who wished to settle accounts with his servants. It is emphasized that there was a servant who owed the king an extremely large debt, and because of the king’s compassion, his debt was canceled. However, when this servant encountered another servant who owed him only a small amount, he instead had his fellow servant thrown into prison until the debt was paid.

When the king found out, he became angry and handed him over to the jailers until he repaid all that he owed. The reason for the king’s anger is explained in verse 33: he did not show mercy to his fellow servant, even though he himself had received mercy from the king. The conclusion of this parable is explained in verse 35 as follows: “So My heavenly Father will also do to you, if each of you does not forgive his brother from his heart.”

There are several principles of the kingdom of heaven that we can see here. First, a person is forgiven and accepted into the kingdom of heaven solely because his great debt has been canceled. There is no basis or effort whatsoever on the part of the one who is accepted into the kingdom of heaven, except the mercy of the king. Second, a servant will be called wicked if he does not forgive his brother from his heart. If we examine this more deeply, the reason why this wicked servant did not forgive his brother is that he did not truly realize that his debt had been canceled solely because of the king’s mercy. This wicked servant felt that “nothing is free” in this world. A person must pay something in order to be accepted into the kingdom of heaven. Third, within the kingdom of heaven there are wicked servants. Just as in the parable of the Talents, which we will discuss later, where there are wicked and lazy servants, but also good and faithful servants. On the “day of reckoning,” the king will separate which servants are wicked and which are not.

Let us try to apply these principles of the kingdom of heaven to our lives. In short, the principle of the kingdom of heaven is this: because you have received freely, you must also give freely. By His grace, you are salt and light; therefore, act according to your new identity (salt and light), which you have received freely.

However, there is another principle in the religious world (Christian religion). In short, the principle in the world of Christianity is the ‘if–then’ principle. If you give tithes, then you will be blessed. If you diligently attend Sunday services in a certain building, then you will “grow.” And so on. The principle of the kingdom of heaven is ‘already–therefore’. You have already been forgiven; therefore… You have already been blessed; therefore be a blessing to others… You have already become salt and light; therefore live as salt and light… You have already been accepted into the kingdom of heaven and become a citizen of the kingdom; therefore… and so on. The principle of the kingdom of heaven and the principle of the Christian religion are completely different.

Let us continue our discussion of the kingdom of heaven and enter into the parable of ‘the workers in the vineyard’ (Matthew 20:1–16). There are two events that form the background of why Jesus presented this parable. First, the event of the rich young man who asked what good deed he must do to obtain eternal life (Matthew 19:16–22). Second, the event where Peter asked what we would receive because we had left everything and followed Jesus (Matthew 19:23–30).

If we pay close attention to the event of the rich young man and also to Peter’s question about what we will receive, then we know that both the rich young man and Peter had a “religious mindset.” That is, if I have done something, then what will I receive? Peter and the rich young man had not yet understood what God’s grace is.

To explain this matter, Jesus used the parable of the workers in the vineyard, which essentially explains that everything depends on ‘the will of God and the generosity of God’ (20:15). This does not mean that God is unjust by giving the same wage to all who work in His vineyard, whether those who worked from early morning or those who worked only one hour (20:12–13). God is certainly just, for He is a righteous judge. But what God is teaching through this parable is that human works do not make a person deserving of anything from God. The rich young man thought that if I do something good, then I can obtain eternal life. Peter had the same thought, namely, if I have left everything and followed Jesus, then I deserve to receive something. This is the religious mindset, namely according to the ‘if–then’ principle we have discussed.

Such a religious mindset generally dominates religious people, whether they are already Christians who believe in Jesus (born again) or not. Is it not true that in the world of Christianity, such a religious mindset is very widespread? One must do this and that in order to be blessed and to grow spiritually. One must give tithes because they belong to God. One must attend Sunday services because that makes a person grow and pleases God. Even the well-known Pastor Erastus Sabdono once said that if you do not go to church (read: a denominational building) because you dislike the pastor, then you bring a curse upon yourself. Is this not the same religious mindset possessed by the rich young man and also by Peter at that time?

This does not mean that we do nothing in following God and become lazy. Pay attention to Paul’s words in 1 Corinthians 15:10: “…I labored more abundantly than they all, yet not I, but the grace of Elohim which was with me” (ILT). Paul also encouraged the saints to act and to do the will of

the Father in heaven. But Paul did not have a “religious mindset” like that commonly found in the world of Christianity. Compare Jesus’ words in Luke 17:10: “…So you also, when you have done everything you were told to do, should say, ‘We are unworthy servants; we have only done our duty.’”

Therefore, a person who experiences and receives grace before Him will certainly work with enthusiasm, but will not have a “religious mindset” as described above. On the future “day of reckoning,” those who are “first” but possess a “religious mindset” will become the “last.”

Let us continue our discussion of the kingdom of heaven with the parable of the two sons (Matthew 21:28–32). The background of this parable is when Jesus was teaching in the temple and was approached by the chief priests and the elders of the Jewish people with a question about authority and who gave Jesus the authority to do all these things (Matthew 21:23–27). Jesus countered with a question about John’s baptism, whether it was from heaven or from men. When the chief priests and elders refused to answer, Jesus also did not answer their question.

Then Jesus told the parable of a man who had two sons. To the first son, he gave a command to work in the vineyard. Although the first son answered, ‘Yes, father’, he did not go to work. Then to the second son, he also gave the command to work. Although this son answered, ‘I will not’, he later regretted it and went to work. Then Jesus asked, which of the two did the will of his father? Of course they answered, the second son.

Jesus Himself interpreted this parable by saying that the first son, who said yes but did not work, represented the Jewish elders (the religious leaders), while the second son, who repented and then worked, represented tax collectors and prostitutes. Jesus even said that tax collectors and prostitutes would enter the kingdom of heaven ahead of the religious leaders. For the tax collectors and prostitutes believed John the Baptist, while the Jewish religious leaders did not believe.

The essence of this parable concerns doing the will of the Father. This parable emphasizes that doing God’s will is believing in the one who shows the way of righteousness—in this parable, John the Baptist. What is interesting to note here is that the ones who believed were not the religious leaders or religious people. The tax collectors and prostitutes who repented, regretted, and believed were certainly not people involved in temple ministry, sacrificial rituals, or other religious works.

Let us look at John 6:28–29 before drawing lessons from the parable above. John 6:28–29 says, “…What must we DO… believe in Him….” Religious people tend to think, what must I DO in order to receive something from God. But the will of the Father is to BELIEVE in Jesus. On the cross, Jesus said, “It is finished.” Those who BELIEVE in Jesus have already been forgiven of their sins, already been blessed, already become citizens of the kingdom of heaven, already become salt and light… But religious people, including their leaders, like to create requirements in order to be blessed, to be restored, to enter heaven, and so on.

In the world of Christianity, religious leaders tend to encourage people to do this and that, such as “returning God’s property (10%),” regularly attending Sunday services, in order to be blessed, to grow spiritually, to become salt and light, and so forth. People who perform religious works are not necessarily BELIEVING, and likewise, people who BELIEVE do not have to perform religious works. There is no connection between religious works and the matter of believing. A Christian may diligently perform religious works and yet not believe. On the other hand, a Christian can believe without performing religious works.

Next, we will discuss the parable of ‘the tenants of the vineyard’ (Matthew 21:33–46). This parable was delivered by Jesus while He was teaching in the temple (Matthew 21:23). This means that these parables were primarily addressed to the Jewish religious leaders. After Jesus taught the parable of the tenants of the vineyard, the chief priests and Pharisees realized that He was speaking about them (21:45). But this did not mean that they accepted and believed in Jesus; on the contrary, they sought to arrest Him (verse 46).

Let us pay attention to this parable. The owner of the vineyard is certainly the Father in heaven, and the Father “leased” the vineyard to the tenants, who are the Jewish religious leaders. When the harvest season arrived, the Father in heaven naturally asked for the produce that was His share, and He asked for it by sending His servants. But when the Father in heaven sent His servants, even His own Son, the tenants killed His servants, including His Son. The motivation of these tenants is clear: “…This is the heir. Come, let us kill him and take his inheritance” (verse 38). It is very clear that their motivation in rejecting the servants and even the Son sent by the Father was that THEY WANTED TO SEIZE THE VINEYARD SO THAT IT WOULD BECOME THEIRS.

They did not want to know that the vineyard had only been “leased” by the Father in heaven, and that in due time the Father would ask for His share. In fact, if they had not seized His vineyard, the Father in heaven would also have given them their portion (verse 34). As a result of this seizure by the Jewish leaders, “…the kingdom of Elohim will be taken from you and given to a nation producing its fruits” (verse 43, ILT). Of course, we know that the “other nation” Jesus referred to is the church, consisting of both Jews and Gentiles who believe in Jesus.

Let us directly apply this parable to the context of the church. Do church leaders, to whom the Father entrusts the Lord’s disciples to be EQUIPPED (Ephesians 4:11–13) so that they may bear fruit for the building up of the Body of Christ, also “seize His vineyard”?

Let us consider Paul’s words to the elders of the church in Acts 20:28–30: “…Even from among your own selves men will arise, speaking perverse things, to draw away the disciples after them.” The false teachings referred to here are explained in Revelation chapters 2 and 3, namely the teachings of Jezebel, the Nicolaitans, and Balaam. The teaching of Jezebel justifies the seizure of church authority by leaders; the teaching of the Nicolaitans subjugates the disciples so that the church is divided into two groups (leaders and congregation); and the teaching of Balaam justifies the existence of “trade” by leaders within the Body of Christ.

Through this “seizure of the vineyard” by church leaders, the church has been split into tens of thousands of denominations, as it is today. Of course, leaders will justify their actions of DRAWING the Lord’s disciples to themselves. However, the “little flock,” to whom the Father in heaven is pleased to give the kingdom (Luke 12:32), will understand this matter of “seizing the vineyard.”

We continue by discussing the parable of ‘the wedding banquet’ (Matthew 22:1–14). This parable was delivered by Jesus while He was still teaching in the temple, and therefore it was primarily addressed to the Jewish religious leaders. This parable speaks of a king who prepared a wedding banquet for his son. But those who had been invited refused to come for various reasons; some even mistreated and killed the servants sent by the king. Then the king was enraged and sent his armies to destroy the murderers and burn their city (verse 7).

This parable is historical–prophetical in nature; therefore, we can understand how all of this has been fulfilled in the history of the Jewish nation. The people invited to the wedding banquet are certainly the Jewish people, and specifically their leaders. But we know that the Jewish people as a whole did not want to accept the invitation of the King (the Father in heaven) and even killed Jesus Christ, His Son. Thus, in AD 70, Jerusalem and the Temple were destroyed by General Titus.

However, the parable continues because the king commanded his servants, “…Go to the crossroads and invite everyone you find there to the wedding banquet” (verse 9). Then, when the king came in to meet the guests, he found a man who was not wearing wedding clothes. When the king confronted him, the man was speechless, so the king ordered his servants to throw him into the outer darkness, where there will be weeping and gnashing of teeth. Then the parable ends with the statement, “For many are called, but few are chosen” (verse 14).

To understand the final part of this parable, we must understand the Eastern culture of wedding feasts in a king’s palace. Everyone invited by the king to a wedding feast must wear the garment provided by the king. For the garment given by the king represents the splendor of the king. Therefore, if someone who is invited wears his own garment, no matter how good that garment may be in his own eyes, it is still a violation, or even an insult to the majesty of the king. That is why the person who did not wear the garment provided by the king was cast into the darkness, where there is deep regret (weeping and gnashing of teeth).

Who is this person who was not wearing wedding clothes? This person certainly does not represent the Jewish leaders, because the Jewish nation, represented by its leaders, had refused to come to the king’s wedding feast. After the Jewish nation rejected the invitation, the king’s next invitation was directed to the church—those who are called and believe in Jesus, both from the Gentiles and from the Jews who believe in Jesus. Yet it turns out that within the church there are people who do not wear the wedding garment. Therefore, within the church, many are called, but few are chosen. These chosen ones are those who receive grace before the Father to participate in the wedding banquet of His Son.

Let us compare this parable with the ‘marriage of the Lamb’ written in Revelation 19:7–8. It is emphasized there that the garment given to His bride is “the righteous deeds of the saints.” These righteous deeds are symbolized by the garment provided by the king, and not like the so-called “righteous deeds” symbolized by the clothing worn by the person rejected by the king. Whether deeds within the church are truly righteous must be determined by the Father Himself. Matthew 7:21–23 explains deeds performed by church members such as prophesying in the Lord’s name, casting out demons in the Lord’s name, and performing miracles in the Lord’s name, yet they are rejected because they do not follow the rules or the law of the kingdom of heaven (doing ‘evil’ = ‘anomia’ = lawlessness). Thus, within the church (the Christian world), many are called, but few are chosen. These chosen ones are the “little flock” to whom the Father is pleased to give the kingdom (Luke 12:32).

Let us move on to the parable of the wise and foolish virgins (Matthew 25:1–13). The main theme of Matthew 24–25 is the coming of the Lord Jesus, and this parable tells of virgins who were waiting for the coming of the Bridegroom (the Lord Jesus). The wise virgins brought lamps and also prepared oil in their vessels, but the foolish virgins only brought lamps and did not bring a supply of oil. Because the bridegroom was delayed, they all fell asleep. When the bridegroom came, the lamps of the foolish virgins were almost going out because they had no oil supply. While the foolish virgins went to buy oil, the wedding feast began and the door was shut. The foolish virgins were refused entry into the wedding banquet because they were not prepared and were not watchful.

Whom do the virgins in this parable represent? These virgins certainly represent saints who have already believed in Jesus and have been born again. Several reasons can be given. First, in the Bible, virgins always represent believers. Sinners are never described as virgins. Second, sinners would not be waiting expectantly for the coming of the Lord Jesus as these virgins were. Third, sinners do not have lamps (light), nor oil (the Holy Spirit). Fourth, sinners would not hear the cry, “Here comes the bridegroom,” let alone go out to meet Him as all the virgins in this parable did. Thus, it is clear that all these virgins represent saints who have been born again. The only difference is that some are wise and others are foolish.

This parable begins with the statement, “At that time the kingdom of heaven will be like…” (verse 1). The phrase “at that time,” according to the context, refers to the time when the Lord Jesus comes to establish His kingdom on earth. In the Christian world, it is commonly understood that the saints will be evacuated (raptured) from the earth and taken to a “pleasant place” called heaven, where they will do nothing but sing. Meanwhile, throughout the entire Bible it is clearly seen that the Father’s plan in heaven for humanity is to “subdue” the earth. Humanity was created in His image and likeness in order to subdue all things on earth. Jesus also taught us to pray that the kingdom of heaven would come from the heavenly realm and descend to the earthly realm, so that the earth may be subdued.

The marriage of Jesus and His bride speaks of the most intimate relationship, union, and oneness. The purpose of this marriage is so that Jesus and His bride may “judge and make war” righteously on earth, so that all enemies are subdued and the earth moves toward the new earth (Revelation 19:6–16). Thus the Father’s plan in heaven for humanity is fulfilled.

Here we see that some believers who have been born again (true Christians, not merely “ID-card Christians”) are rejected from entering the wedding banquet because they are not prepared and not watchful. The cause of this lack of preparedness lies within the spirit (inner being) of the believer, because the “lamp” speaks of the human spirit (Proverbs 20:27). If saints continually hear sermons that emphasize “external” matters, “external” blessings (physical), “external” knowledge of the Lord, “external” rituals, and “external” religious behavior that is like a tomb, then it can be assured that they will not be ready when the Lord Jesus comes. But His chosen people understand the meaning of “Christ in you, the hope of glory,” and “the kingdom of God is within you.”

Let us continue with the parable of the Talents (Matthew 25:14–30). The context of this parable is the same as that of the parable of the wise and foolish virgins, as this parable was delivered by Jesus to His disciples on the Mount of Olives concerning His coming (Matthew 24:30). The parable of the Talents speaks about faithfulness and laziness in developing what the Lord has entrusted.

It is told that three servants were entrusted with five talents, two talents, and one talent. The number of talents given to each servant was according to his ability. Therefore, all three servants should have been able to develop their talents as the Lord desired.

The servant entrusted with five talents traded with his master’s money and gained five more talents. Likewise, the servant entrusted with two talents gained two more. But the servant entrusted with one talent did not develop his master’s money. Then, when the “day of reckoning” came, both the servant with five talents and the servant with two talents received the same praise from their master: “Well done, good and faithful servant.” But to the servant entrusted with one talent, because he did not develop his master’s money, he was called a wicked, lazy, and worthless servant (verses 26, 30).

How should we understand the parable of the Talents? There is one expression that can open our understanding, namely, “greater things” (verses 21, 23). We must know that Christians are called “virgins/brides” because of their relationship with Jesus in terms of Life (‘zoe’). But Christians are also called “servants” because of their relationship with Jesus in terms of service/work, the ministry of Christ. Thus, the “greater things” referred to in verses 21 and 23, which the Master will entrust to the servants with five and two talents, is a ministry or responsibility that the Master will give when He returns. Christians often understand this return as the “second coming of Jesus.”

Therefore, when the Lord Jesus comes “a second time,” He will give great work or ministry in the next age to His servants whom He judges to be good and faithful. Let us look at Revelation 1:6 and 5:10 to understand what work or ministry will be carried out in the next age. Revelation 1:6: “and has made us kings and priests to His God and Father…” (ILT). Revelation 5:10: “and You have made us kings and priests to our God, and we shall reign on the earth” (ILT). Thus, when Jesus

returns, He together with His servants will establish His kingdom on earth, and His servants will function as kings and priests according to the order of Melchizedek, just as Jesus is also the High Priest according to the order of Melchizedek.

This means that the Lord Jesus does not come to take us to a “pleasant place” commonly called “heaven” in the Christian world—where there are beautiful houses, streets of gold, dogs still exist, and the only activity is singing. Rather, Jesus comes to give a great ministry as kings and priests to subdue the earth so that the earth moves toward the new earth, and of course the new heavens as well. This is the concept of heaven as a kingdom, as revealed by Jesus to the Apostle John in the book of Revelation.

It seems that saints who hold the concept of “heaven” as commonly taught in the Christian world will not be ready to function as kings and priests according to the order of Melchizedek in the next age. Such a saint will become like the “one-talent servant” whom the Master calls “worthless,” not because he lacks a high position or a theology degree, but because he did not develop God’s grace to function as a king and priest according to the order of Melchizedek. If we receive His grace, then we will leave the “comfort zone” of the Christian world and learn to hear the voice of Jesus and follow Him wherever He goes.

We will continue and conclude our discussion on the parables of the kingdom of heaven. In this discussion we only examine the parables in the book of Matthew, because Matthew is the book that teaches specifically about the kingdom of heaven and is addressed particularly to the Jewish people. Scholars commonly refer to the book of Matthew as the ‘Gospel of the Kingdom’.

Our discussion this time is not explicitly called a parable of the kingdom of heaven, but rather a “concluding story” after Jesus taught through parables. This “concluding story” is written in Matthew 25:31–46. It speaks of the time when the Son of Man comes and judges all the nations (verse 32). Then Jesus separates the nations as a shepherd separates the sheep from the goats. To the group of “sheep,” the Son of Man as King says, “Come, you who are blessed by My Father; inherit the kingdom prepared for you since the foundation of the world” (verse 34). To the group of “goats,” the King says, “Depart from Me, you who are cursed, into the eternal fire prepared for the devil and his angels” (verse 41). We will not discuss the meaning of “eternal fire” here, because it has been discussed elsewhere.

What we will discuss here is the reason why someone falls into the category of “sheep” or “goats.” This story explains that the reason someone is categorized as a “sheep” is because they served “the least of Jesus’ brothers” when he was hungry, thirsty, naked, sick, and in prison (verses 37–40). Conversely, the reason someone is categorized as a “goat” is because they did not serve “the least of Jesus’ brothers” when they were in need. If we do not compare this story with the entirety of New Testament teaching, we might conclude that entering the kingdom of heaven is a matter of WORKS—namely, serving “the least of Jesus’ brothers.”

We know that a person is saved and enters the kingdom of heaven solely by faith, and that saving faith itself is a gift or grace from God. No one can repent and believe in Jesus by his own strength. For all descendants of Adam have fallen into the realm of death, which is the wages of sin (Romans 6:23), over which the devil has authority (Hebrews 2:14). The Bible describes the human condition in the realm of death, under the authority of the devil, as a condition of being DEAD. We know that the dead cannot hear, repent, let alone do anything. Therefore, if someone hears the gospel, responds with repentance, and believes in Jesus, it is purely because of Jesus’ decision. Salvation depends on authority, not on human response. Jesus has authority over the realm of death and the devil; therefore salvation depends entirely on the authority of Jesus.

Indeed, faith without works is dead, but we must know that the faith given by Jesus is a ‘power of Elohim’ that will surely cause a person to act, because that faith comes from Jesus. Our teaching must not give even the slightest opportunity for Christians to boast or glory in themselves. Everything is by grace.

Thus, those categorized as “sheep” who enter the kingdom of heaven are those determined by Jesus, not because of their works. Their works of serving “the least of Jesus’ brothers” are EVIDENCE THAT THEY WERE PREVIOUSLY APPOINTED TO RECEIVE THE KINGDOM OF HEAVEN. As a closing, consider Luke 12:32: “Do not fear, little flock, for it is your Father’s good pleasure to give you the kingdom.” Amen.

Series: Abiding Love — A 12-Part Journey Through the Song of Songs

Text: Song of Songs 1:1–7

INTRODUCTION — THE SONG ABOVE ALL SONGS

The book opens with the words:

“The Song of songs, which is Solomon’s.” (Song 1:1)

In Hebrew expression, this title points to supremacy—the song above every other song. It is not merely a human love poem, but a Spirit-inspired unveiling of the divine romance between Christ and His Bride.

Watchman Nee notes in The Song of Songs:

“This book presents the highest spiritual experience possible for the believer—union with Christ in love.”

It is fitting, then, that the book begins with yearning.

1. THE BRIDE’S CRY: “LET HIM KISS ME…” — THE AWAKENING OF TRUE SPIRITUALITY

The bride begins with a plea:

“Let Him kiss me with the kisses of His mouth…” (1:2)

This expression is far from shallow emotion.

It marks the soul stirring from spiritual slumber.

Before God reshapes conduct,

Before He redirects ministry,

Before He alters circumstances—

He first stirs desire.

Every genuine spiritual journey starts with:

• A weariness with empty religious patterns
• An awareness of spiritual barrenness
• A hunger for something deeper, truer, and more intimate
• A cry for something REAL

This longing signals the first movement of revival.

The kiss represents personal revelation. To understand this more fully, we must ask: what are “the kisses of His mouth”?

Early church fathers such as Origen and Gregory of Nyssa consistently taught that “the kisses” point to:

a) The Living Word applied by the Holy Spirit—not Scripture merely read, but Scripture breathed into the heart.

b) The inward communication of Christ—His voice, His impressions, His quiet fellowship with the inner man.

c) Manifestations of divine love—moments when His presence softens the heart, stills anxiety, and awakens worship.

d) A personal unveiling of His beauty and character, echoing Paul’s prayer: “That He may give you the Spirit of wisdom and revelation…” (Eph. 1:17)

Watchman Nee explains:

“The kisses represent the direct teaching of Christ to the spirit. Not through man. Not through form. But through union.”

Madame Guyon echoes this truth in Experiencing the Depths of Jesus Christ:

“It is God communicating Himself, not merely information about Himself.”

The bride longs for encounter, not instruction alone.

This is the opening call of the Song:

a summons out of second-hand religion and into first-hand communion.

2. “FOR YOUR LOVE IS BETTER THAN WINE” — THE WAR WITH FALSE DESIRES

She continues her confession:

“…for Your love is better than wine.” (1:2)

Wine symbolizes earthly pleasures—the substitutes we pursue for comfort, meaning, and fulfillment.

Wine represents what we believe will make life satisfying.

Modern forms of this “wine” include:

a. The pursuit of success—relentless striving for achievement, status, influence, and recognition, often leaving the soul drained.

b. Entertainment and escapism—endless streaming, sports, movies, and scrolling that temporarily dull a deeper hunger.

c. Social media—comparison, distraction, fractured identity, and surface-level connection.

d. Technology dependence—constant notifications and digital noise that erode stillness, focus, and devotion.

e. Material comfort and lifestyle pressure—careers, possessions, ambition, image, and status that promise fulfillment but never satisfy.

f. Religious systems and programs—activity replacing encounter, meetings replacing intimacy, structure replacing the Spirit.

Mark Batterson, in Wild Goose Chase, describes these as the “cages” that confine believers:

1. The Cage of Routine
2. The Cage of Responsibility
3. The Cage of Guilt
4. The Cage of Failure
5. The Cage of Assumptions
6. The Cage of Comfort
7. The Cage of Fear

These cages prevent us from the wild, intimate, and Spirit-led pursuit of God.

Yet the bride makes a bold declaration:

“Your love is BETTER.”

Better than success.

Better than entertainment.

Better than social media.

Better than human approval.

Better than religious activity.

Better than wine.

Until the heart is convinced that His love is better, true intimacy will always remain out of reach.

3. “YOUR NAME IS OINTMENT POURED FORTH” — THE FRAGRANCE THAT DRAWS THE SEEKER

“Your name is ointment poured forth; therefore the virgins love You.” (1:3)

His name speaks of His nature—

His character,

His attributes,

His revealed presence.

The Bride’s desire is not emotional excitement or spiritual hype; it is rooted in revelation. She has encountered who He truly is.

“Your name” encompasses all that He is:

Savior

Shepherd

Redeemer

Bridegroom

King

Healer

Life

Lord

Truth

Andrew Murray, in Abide in Christ, writes: “Abiding begins with resting in all that Christ’s name means.”

His name is not contained—it is “poured forth,” released like fragrant oil. Having encountered His beauty, the artificial perfumes of the world no longer satisfy.

Christ does not compel devotion; He awakens desire.

He does not pressure the heart; He attracts it.

Andrew Murray continues: “Union with Christ is maintained not by pressure but by attraction.”

It is His beauty that stirs pursuit.

Revelation of the Fragrance of the Broken Alabaster at the Cross

When Mary broke her alabaster jar at Jesus’ feet (Mark 14:3), she was not simply offering perfume. She was prophetically revealing the heart of the Cross. The jar had to be broken for its fragrance to fill the room—just as Christ’s body had to be broken for divine love, mercy, and redemption to be released into the world.

The aroma of the alabaster was costly, rare, and overwhelming. So too is the fragrance of Calvary, where the love of God was crushed and yet released in its fullest power. The beauty of Mary’s act lay not in the perfume itself, but in what it revealed: intimacy requires breaking, surrender requires pouring out, and true worship releases a fragrance that reaches far beyond the moment—it touches eternity.

At the Cross, heaven’s most precious treasure was broken so humanity could breathe in salvation. And just as Mary’s fragrance clung to Jesus through His betrayal and crucifixion, the fragrance of His sacrifice now clings to us, drawing us deeper as we behold the One who loved us to the point of breaking.

4. “DRAW ME AND WE WILL RUN” — INTIMACY BEGINS WITH HIS INITIATIVE

“Draw me, and we will run after You.” (1:4)

This verse introduces a governing truth of the entire Song: intimacy is impossible without divine initiative. Left to ourselves, we drift toward:

• Complacency
• Religious routine
• Lukewarm devotion
• Constant distraction

“Draw me…” (1:4)

Everything begins with His pull.

She cannot come unless He draws.

She cannot love unless He initiates.

She cannot run unless He empowers.

This echoes the words of Scripture:

“No one can come to Me unless the Father draws him.” (John 6:44)

“We love because He first loved us.” (1 John 4:19)

Watchman Nee explains: “Spiritual progress is never self-produced. It is always response to Christ’s drawing.”

The cry “Draw me” is a confession of weakness. The Bride admits, “I desire You, but I cannot reach You by my own strength.”

Such honesty.

Such humility.

Such truth.

5. “DRAW ME, WE WILL RUN AFTER YOU” — THE OVERFLOW OF BEING DRAWN

Notice the shift in language—from me to we.

“Draw me… We will run after You.”

Intimacy always produces influence. Those drawn by Christ naturally lead others toward Him.

This is where authentic ministry begins—not with effort, volunteering, programs, busyness, or church activity—but with being with Him.

Jesus did not say, “Work for Me and I will make you fishers of men.”

He said:

“Follow Me, and I will make you fishers of men.” (Matthew 4:19)

Service flows from communion.

Running follows drawing.

Ministry follows intimacy.

Fruit follows abiding.

6. “THE KING HAS BROUGHT ME INTO HIS CHAMBERS” — THE INVITATION TO THE INNER LIFE

“The king has brought me into his chambers.” (1:4)

This is not a building, a conference, or a program.

She is not summoned to labor in the throne room, but invited into the chambers—to love. These inner rooms are the secret place where Christ unveils His heart.

Andrew Murray, in The Spirit of Christ, calls this “the inner sanctuary of communion… to which Christ draws the believer to share His own life.”

Religion keeps people in the outer courts—routine, ritual, performance.

The Bridegroom brings us into the chambers—silence, revelation, love, and transformation.

This is the call of the Song:

Out of religion.

Out of programs.

Out of institutionalized spirituality.

Into personal union with Christ.

The inner chamber is the place of prayer, meditation, solitude, communion, and heart-to-heart encounter. The King Himself brings her in.

God is not calling you to more activity—He is inviting you into deeper union.

7. THE GREAT HINDRANCE — DISTRACTION AND BUSYNESS

Following the invitation comes the first conflict:

“Do not look at me because I am dark…my mother’s sons were angry with me; they made me the keeper of the vineyards, but my own vineyard I have not kept.” (1:6)

Her life is crowded with competing demands—work, responsibility, expectations, pressure, busyness.

These are modern cages as well.

Her confession is honest:

“I have tended everyone else’s vineyard—except my own soul.”

Verse 6 exposes the Bride’s inner world—raw, weary, and vulnerable. Her darkness speaks not of sin but of burden, exhaustion, and the hidden cost of relentless labor. She is saying, “Do not judge me by what you see; I am marked by battles you did not witness.”

The burning “sun” symbolizes life’s harsh demands. Her “mother’s sons” represent external pressures—religious expectations, family demands, or oppressive systems—that drove her into overactivity until her inner life was neglected.

This is not a confession of failure, but of fatigue.

Yet she does not hide. She allows the Bridegroom to see her truth. Here, shame turns into honesty—and honesty becomes the doorway to intimacy. Love is not awakened by perfection, but by truth.

Intimacy does not begin with strength; it begins with exposure.

8. CRYING OUT OF DEAD RELIGION, INSTITUTIONALISM, AND PROGRAMS

Nothing suffocates intimacy faster than predictable routines, performance-driven religion, systems without the Spirit, or external Christianity without inward union.

The Bride cries:

“Tell me, O You whom my soul loves, where You feed Your flock, where do you make your flock lie down at noon? For why should I be like one who veils herself by the flocks of Your companions?” (1:7)

Verse 7 marks a turning point. This is not curiosity—it is hunger. Her desire flows from encounter, not obligation.

(I) “Tell Me Where You Feed Your Flock” — The Cry for Pasture, Not Programs

She does not ask about methods, traditions, or systems. She asks for Him.

Andrew Murray teaches that the true believer longs not merely for teaching about Christ, but for the life of Christ within. This is that longing.

She wants His pasture, His voice, His presence—not substitutes.

“I don’t want the shadow.

I want the Shepherd.”

(II) “Where You Make It Rest at Noon” — Rest in the Heat of Life

Noon represents pressure, exposure, exhaustion. She wants to know where Christ rests when life is most demanding.

She desires intimacy not only in quiet moments, but in the heat of responsibility, ambition, distraction, and noise.

This is where many lose communion—with Christ at “noon.”

(III) “Why Should I Be as One Who Veils Herself…?” — Refusing Spiritual Masks

She refuses pretense. She does not want outward religion without inward reality.

This is a cry against performance, against Christianity without Christ, against ministries without presence.

Watchman Nee explains that the veil represents distance created by self-effort. She longs to be free from impressing Jesus so she can simply be with Him.

(IV) “…By the Flocks of Your Companions” — Tired of Second-hand Faith

She no longer wants borrowed revelation or substituted spirituality. Leaders may point to Christ, but they cannot replace Him.

She wants His voice, His table, His rest, His presence.

CONCLUSION — THE JOURNEY BEGINS HERE

Song of Songs 1:1–7 lays the foundation:

1. Awakening — a cry for intimacy
2. Attraction — sensing His fragrance
3. Conflict — competing desires
4. Invitation — the King’s chambers
5. Decision — escaping the cages
6. Direction — pursuing Him above all

This is the first step of the twelve-part journey.

And He is calling still—

Out of routine.

Out of religion.

Out of distraction.

Out of pressure.

Into the chambers of His love.

The End-Time Harvest

By: Irnawan Silitonga

Summary: The End-Time Harvest speaks of reaping souls that have reached maturity for His glory. The end-time harvest is connected with the three major feasts of Israel, namely Passover, Pentecost, and Tabernacles. In the end, all souls will be harvested so that the Father may be all in all.

Many Christians assume that the ‘end-time harvest’ refers to a massive harvest of souls at the end of the age, or a great outpouring of the Holy Spirit upon every soul. Some even boldly claim that the outpouring of the Holy Spirit on the day of Pentecost (in Jerusalem) will occur again, leading to teachings about a “third Pentecost.” All such concepts of the ‘end-time harvest’, although perhaps pleasing to the ears, are not what the Bible teaches us at all.

The Bible teaches that the ‘end-time harvest’ is the harvesting of souls that have already matured. The Greek term ‘therizō’, which appears 21 times in the NT, is an agricultural term meaning the gathering of ripe fruits from a field. Likewise, the Greek term ‘synagō’, which appears 59 times in the NT, fundamentally means ‘to gather a yield’. When these two Greek verbs are applied to the church, the meaning becomes the harvesting of souls that have matured—souls that are ready to be gathered for the glory of God and for the purposes He has prepared beforehand.

We will explain the end-time harvest by examining the three major Jewish feasts: Passover, Pentecost, and Tabernacles. All three are connected to the theme of harvest. We will also examine Revelation chapter 14, which relates to the end-time harvest.

In broad terms, the harvest of souls connected with the Passover feast consists of the Jews (in the Mosaic dispensation) who believed in Jesus and received the New Covenant mediated by Him. Of course, God also had mature souls in the Old Testament era—His chosen ones. Next, the harvest of souls tied to Pentecost involves all of God’s chosen people throughout the church age, who will be manifested at the end of the age (Romans 8:19–21). Finally, during the Feast of Tabernacles, all humanity will be harvested through the ministry of the sons of God, as described in Romans 8:19–21. Through this brief writing, we hope to understand the harvesting of souls that have matured for His glory.

We have seen that the end-time harvest is the gathering of souls that have matured. Now we will relate this gathering of mature souls to the three major feasts of Israel: Passover, Pentecost, and Tabernacles. Here we begin with the end-time harvest in relation to the fulfillment of the Jewish Passover.

Jesus, as our Passover Lamb who was sacrificed, is the fulfillment of Israel’s annual Passover celebration. In John 4:35 it is written: “Do you not say, ‘There are yet four months, and then comes the harvest’? Behold, I tell you, lift up your eyes and look at the fields, for they are already white for harvest” (LITV). The Greek term translated ‘harvest’ is ‘therismos’, meaning both the process and the season of harvesting. Thus, Jesus declared that the time of harvest had come. The Indonesian LAI translation says ripe for harvest.

The souls in Jesus’ generation had matured and were ready to be harvested. The end-time harvest connected with the Jewish Passover occurred in Jesus’ generation. Who were the harvesters? John 4:38 says, “I sent you to reap…” Thus, Jesus’ disciples were the harvesters. But the sowers were not His disciples. Verse 38 says, “…others have labored, and you have entered into their labor.” The ‘others’ Jesus refers to are all the servants of God in the Old Testament—prophets, priests, kings, and all of God’s chosen ones who served Yahweh. Yet Jesus adds that both the sower and the reaper rejoice together and receive their reward.

Therefore, Jesus’ disciples were the reapers during His generation, while the sowers were God’s chosen people throughout the Old Testament era. We see here that when the Jewish Passover was fulfilled by Jesus as the Passover Lamb, the ‘end-time harvest’ took place.

We have briefly discussed the end-time harvest connected with the fulfillment of the Jewish Passover. Now we will examine the end-time harvest related to the fulfillment of the Jewish Feast of Pentecost.

The outpouring of the Holy Spirit recorded in Acts 2, as the fulfillment of the Jewish Pentecost, was not the end-time harvest. Why? Because the souls who experienced the outpouring at that time were not yet mature. In fact, the church was just being born—like a newborn baby. The church needed to grow. God gave apostles, prophets, pastors, evangelists, and teachers so that the church might grow toward “…the full maturity and the measure of the stature of the fullness of Christ” (Ephesians 4:13).

We also know that the outpouring of the Holy Spirit at Pentecost was only a ‘pledge’ or ‘down payment’. The Greek word translated ‘guarantee’ in Ephesians 1:14 is ‘arrabōn’, meaning a partial payment given in advance as a guarantee that full payment will come later. Thus, the Holy Spirit given at Pentecost was only “in part,” unlike what Jesus received, for John 3:34 says that the Father gave Him the Spirit “without measure.”

Not long after the early church received this partial measure of the Spirit, Paul declared that savage wolves would attack the elders/leaders of the church, and through false teaching they would draw disciples away—initially from following the Spirit, toward following human leaders. The church began to be torn apart by its own leaders. Some disciples followed one leader, others followed another. Today the church has been torn into thousands of denominations, whose members follow their denominational leaders. Remember that a denomination is not the church. A denomination is a fragment of the church caused by the false teachings of Jezebel, Balaam, and the Nicolaitans (Revelation 2–3). But we will not discuss church division here.

In the midst of this fragmentation, God has His overcomers—those who do not partake in the false teachings of Jezebel, Balaam, and the Nicolaitans. In every era of the church, God has His overcomers. He prepares them and matures them so that at the appointed time He will reveal and manifest them at the end of the age. This is the event described in Romans 8:19–21 and in Revelation 14. It is this moment that constitutes the ‘end-time harvest’ in the fulfillment of Pentecost—when His overcomers receive the Spirit without measure, thus fulfilling Jesus’ words that we will do greater works than He did (John 14:12).

Now, when will this end-time harvest connected with Pentecost occur? The Bible speaks of it in various ways. We will examine two passages that clearly address this theme: Romans 8:19–21 and Revelation 14:1–20.

Romans 8:19–21 says: “For the earnest expectation of the creation eagerly awaits the revealing of the sons of God… that the creation itself also will be set free from the bondage of corruption into the glorious freedom of the children of God” (LITV). If we examine the epistle carefully, we see that Romans speaks about the righteousness of God—how God’s chosen ones receive His righteousness. This righteousness comes through growing faith (Romans 1:17, ‘from faith to faith’). Romans explains this through three key concepts: justification by faith, sanctification by faith, and glorification by faith. Paul begins explaining glorification by faith in chapter 8. He writes, “the sufferings of this present time are not worthy to be compared with the glory that will be revealed in us” (Romans 8:18). When the sons of God have matured and are ready for harvest, that is when glorification occurs. This is what Romans 8:19 refers to. The mature sons of God will be revealed at the end of the age. These mature sons are called the firstfruits of creation, as James writes: “He chose to give birth to us… that we might be a kind of firstfruits of His creatures” (James 1:18, LITV). Thus, the end-time harvest in the Pentecost era consists of the firstfruits of His creation—and the firstfruits of the church.

The church has fractured into thousands of denominations and is certainly far from mature. But God has His overcomers in every era—those whom He, by His grace, has matured so that they may be harvested at the end of the age. This firstfruits harvest is what Romans 8:19 describes as the manifestation of the sons of God. Farmers in ancient Palestine knew that a firstfruits harvest implied further harvests to come. Romans 8:20–21 speaks of the liberation of all creation from the bondage of corruption and its entry into the glorious freedom of the children of God—but we will explain this more fully through Revelation 14.

We have seen that the end-time harvest in the fulfillment of Pentecost consists of the firstfruits of His creation—the firstfruits of the church. Now we turn to Revelation 14:1–5. Before discussing it, we must understand the basic nature of the book of Revelation.

Revelation is the unveiling of Jesus Christ given to John through symbolic language. Revelation 1:1 states, “He made it known (sēmainō) to His servant John.” The verb ‘sēmainō’ comes from the root ‘sēma’, meaning ‘a sign’ or ‘a symbol’. Thus, Jesus communicated His revelation to John through symbols. A symbol implies meaning—a truth hidden behind its form.

Let us now examine Revelation 14:1–5 concerning the firstfruits. Verse 4 states, “…they were redeemed from among men as firstfruits…” The Greek word translated ‘firstfruits’ is ‘aparche’. We will identify these firstfruits from Revelation 14:1–5 and compare them with Romans 8:19–21. First, the firstfruits are symbolized as ‘lambs’, just like their leader—the Lamb of God, Jesus Christ (v. 1). In Revelation, the Lamb has a throne, meaning authority to minister. In Romans 8:19–21, the sons of God will liberate creation from the bondage of corruption. Thus, the firstfruits form a kingdom endowed with authority to liberate creation from bondage into the glorious freedom of God’s children.

Second, the firstfruits follow the Lamb wherever He goes (v. 4). Romans 8:19–21 explains that the firstfruits are the sons of God. The sons of God are those led by the Spirit (Romans 8:14). The firstfruits are those freed from religious bondage—its laws, its external forms of worship, and even from the Nicolaitan system, in which religious leaders seek to subdue so that the laity will follow them. The firstfruits do not follow the leaders of any denominational stream, because they have been set free, so they are able to follow the Lamb wherever He goes.

Third, on the foreheads of the firstfruits is written the name of the Lord Jesus and the name of the Father in heaven. A name here is symbolic and carries the meaning of a person’s reputation, character, glory, and works. Therefore, if the name of the Lord is on the forehead of the firstfruits, it means that the firstfruits possess His character and glory, and have experienced and enjoyed the works of God Himself. Romans 8:19–21 affirms that the children of Elohim possess the glory of God; not only do they possess His glory, but they will also lead all creation into His glory.

For now, we will not discuss all the characteristics of the firstfruits. It is enough to understand that the firstfruits are those who receive the grace to become His overcomers in every church age, and at the appointed time they will be harvested. This is the end-time harvest in the era of the fulfillment of the Jewish Feast of Pentecost.

We have seen in Revelation 14:1–5 and Romans 8:19–21 the end-time harvest in the era of the fulfillment of the Jewish Feast of Pentecost, which is the firstfruits of His creation. Now we will see how the Lord Jesus Himself will use the firstfruits as His instrument to harvest the next souls until the whole earth is harvested, and all souls are gathered in the fulfillment of the Feast of Tabernacles.

Let us look at Revelation 14:14–15, as it is written: “Then I looked, and behold, a white cloud, and sitting on the cloud was One like the Son of Man, having a golden crown on His head and a sharp sickle in His hand… ‘Put in Your sickle and reap, for the hour to reap has come, because the harvest of the earth is ripe.’” Here we see One sitting on a white cloud (singular) with a golden crown on His head. Throughout the Bible, when the term “cloud” appears in the singular, it refers to the cloud of God’s glory, or God Himself. But when the term appears in the plural, “clouds,” it refers to the witnesses of God. Because in this verse the term “cloud” is singular, and the One sitting on it is the Son of Man wearing a golden crown, this Son of Man is none other than the Lord Jesus Himself.

And the Lord Jesus holds a sickle to reap. Because the book of Revelation uses symbolic language, we know that the sickle, which is the instrument in the hand of the Lord Jesus for reaping, represents the firstfruits. Thus is fulfilled the word written in Luke 10:2: “He said to them, ‘The harvest is plentiful, but the workers are few. Therefore pray to the Lord of the harvest to send out workers into His harvest.’” These workers are the firstfruits of creation.

Our verse above says that the harvest of the earth is ripe, meaning that what is to be harvested by the workers (who are the firstfruits) is ‘the earth’. Once again we must understand that the language of the book of Revelation is symbolic. The ‘earth’ to be harvested here does not mean the physical planet we live on. Rather, this “earth” refers to the whole fallen Christian world, from which a beast arises—this beast being the false prophet (see Revelation 13:1; 16:3; 19:20). Thus, the firstfruits will be used by the Lord Jesus to harvest this “earth” or the fallen Christian world, which is now ready to be reaped.

Therefore, the end-time harvest in the era of the fulfillment of the Jewish Feast of Pentecost consists of the firstfruits, and also includes the whole fallen Christian world which, through the work and ministry of the firstfruits, becomes ready to be harvested as well.

We have seen the end-time harvest in the era of the fulfillment of the Feast of Pentecost, which is the firstfruits of His creation. Now let us look at the end-time harvest in the fulfillment of the Feast of Tabernacles.

The Feast of Tabernacles is also called the Feast of Unity (Leviticus 23:40, 42), the Feast of Joy (Deuteronomy 16:14), the Feast of Ingathering (Exodus 23:16), the Feast of Rest (Leviticus 23:39), the Feast of Glory, the Feast of Restoration, and the Feast of His Appearing. But we will discuss only the Feast of Ingathering, because it relates directly to our theme: the end-time harvest.

Let us look at Exodus 23:16 in the ILT version: “Also the Feast of Harvest, the first results of your labors which you sow in the field; and the Feast of Ingathering, at the end of the year when you gather in the results of your labors from the field.” The Hebrew term translated ‘first results’ is BIKKURIM, which means ‘firstfruits’. The harvest of the firstfruits refers to the fulfillment of the Feast of Pentecost, which we have already discussed. But the Feast of Ingathering in this verse refers to the Feast of Tabernacles, when all the results of a person’s labor in the field are gathered. This shows us that the fulfillment of the Feast of Tabernacles occurs when all the results of the labor in the field are gathered—in other words, the Feast of Tabernacles is fulfilled when ALL SOULS ARE HARVESTED as the result of the labor of the reapers.

Let us look at Joel’s prophecy quoted by Peter at the fulfillment of the Feast of Pentecost, when the Holy Spirit was poured out. Acts 2:17: “And it shall come to pass in the last days, says Elohim, that I will pour out from My Spirit upon all flesh…” The Greek phrase translated ‘all flesh’ is PAS SARX, where PAS means ALL and SARX means human nature, or mankind. Thus the fulfillment of Joel’s prophecy at that time—quoted by Peter—was not completely fulfilled; it was only partially fulfilled, because not all mankind received the outpouring of the Holy Spirit. As we know, the fulfillment of the Feast of Pentecost produced only the harvest of the firstfruits. But God will use His firstfruits to harvest the next souls until all souls are harvested in the fulfillment of the Feast of Tabernacles.

The harvesting of all souls through the ministry of the “firstfruits” is written in Romans 8:19–21 as follows: “For the deep longing of creation eagerly waits for the revealing of the sons of Elohim, for creation was subjected to futility… that creation itself also will be set free from the bondage of decay into the freedom of the glory of the children of Elohim” (ILT). The sons of Elohim who will be revealed at the end of the age are the firstfruits of creation. Then, through the ministry of these sons of Elohim, all creation will also be set free from the bondage of corruption. Thus the Feast of Tabernacles is fulfilled, when ALL SOULS ARE HARVESTED. Hallelujah, Amen.

Worshiping Elohim

By: Irnawan Silitonga

Summary: Worship has outward forms such as rituals, creeds, religious rules, and so on. However, the essence of worship is in spirit and in truth.

Call to action: Let us enter into the essence of worship and not become trapped in the outward forms of worship to Elohim.

We will discuss briefly the meaning of worshiping Elohim. This theme is quite interesting because in the Christian world many discussions have been made about worship—various ways of worship, the condition of the heart of a worshiper, and so on. It is even emphasized that the primary purpose for which humans were created is to worship Elohim. Many Bible teachers also say that in heaven we will worship the Lord forever.

Let us begin our discussion with the Hebrew and Greek terms that are often translated as worship. In the Old Testament, the term frequently translated as ‘worship/to worship’ is ‘shachah’, which means ‘to bow down’, and also ‘to humble oneself out of reverence’. There is also another Hebrew term, ‘abad’, which means ‘to serve’, and is sometimes also translated as ‘worship’.

In the New Testament there are several Greek terms translated as ‘worship’, such as ‘latreuo’ and ‘sebomai’, but the one that appears most frequently and is translated ‘worship’ is ‘proskuneo’, which means ‘to bow down’. In the Septuagint, the Hebrew term ‘shachah’ is translated ‘proskuneo’. These two terms—‘shachah’ (Hebrew) and ‘proskuneo’ (Greek), both meaning ‘to bow down’—are what we will examine to build a true understanding of what it means to worship Elohim.

To understand the meaning of a term, we need to look at the first occurrence of that term in Scripture. In hermeneutics, this principle is called ‘the principle of first mention’. This principle asserts that the first occurrence of a term in Scripture carries a meaning that remains consistent throughout the Bible. That first meaning must not be removed; any later meanings added through subsequent occurrences may only ‘add’ to that first meaning, not erase or replace it.

The first appearance of the Hebrew term ‘shachah’ occurs in the story of Abraham offering Isaac (Genesis 22). Verse 5 states, “Then Abraham said to his young men, ‘Stay here with the donkey, and I and the lad will go over there; we will worship (‘shachah’)….’” We know the story that follows—how Abraham carried out ‘shachah’ (worship) before Elohim. Abraham did not sing a worship song as we commonly associate with ‘worshiping the Lord’. There were no ‘worship service rituals’ he performed. What Abraham did was build an altar, arrange the wood, bind Isaac, lay him on the altar, and prepare to slaughter him with the knife in his hand. Had the Angel of the LORD not stopped him, Abraham’s ‘shachah’ would have been the offering of Isaac as a burnt offering according to God’s command.

From this first occurrence of ‘shachah’, it is clear that worshiping Elohim has nothing to do with singing or performing certain religious rituals. Rather, the meaning of ‘shachah’ (worship) is the offering of “our Isaac” in obedience to God’s command and leading.

Let us clarify this basic meaning of ‘shachah’ (worship) in the case of Abraham offering Isaac as God commanded. One of the golden rules in understanding a term is to observe how it is used in a sentence—that is, to pay close attention to the context, whether near, distant, historical, covenantal, and so on. Several facts need to be considered before we go deeper into ‘shachah’.

First, people in Abraham’s day were familiar with offering their children to the deity they worshiped, usually infants. Thus, when God asked Abraham to offer Isaac, Abraham did not experience the ‘feelings and struggles’ that fathers today would feel if commanded to sacrifice their children.

Second, this does not mean Abraham easily obeyed God’s command to offer Isaac. Hebrews 11:19 states, “He considered that Elohim was able even to raise him from the dead…” (ILT). Genesis 22:12 also says, “…for now I know that you fear Elohim, seeing you have not withheld your son, your only son, from Me” (ILT). Abraham was able to offer Isaac because he had been shaped into a man who feared Elohim, possessing a knowledge of, devotion to, and faith that Elohim was able to raise Isaac from the dead. It requires grace for believers to be shaped so that they may carry out ‘shachah’—that is, offering “their Isaac.”

Third, Abraham’s act of offering Isaac was ‘a work that was born of faith’. What about James 2:21, which says, “Was not Abraham our father justified by works when he offered up his son Isaac on the altar?” This seems contradictory to Paul’s statement that we are justified by faith alone. Actually, Paul and James complement one another, as seen when we understand Romans 1:17: “For in it the righteousness of God is revealed from faith to faith; as it is written, ‘The righteous shall live by faith.’”

The phrase ‘from faith to faith’ (ek pisteos eis pistin) indicates something more than simple ‘faith’. Let us quote Marvin Vincent in his Word Studies: ‘the idea is that of progress in faith itself… faith is a progressive principle’ (Vol. 3, p. 14). Thus, an important understanding in the Greek phrase is that faith is progressive. Faith grows; it does not remain static but continues moving toward maturity. A faith that does not grow is a dead faith and is not the saving faith Paul speaks about.

What then causes faith to progress and grow? James explains: “…faith was working together with his works, and by works faith was made perfect” (James 2:22). It is affirmed here that faith is made perfect by works. These works are works that ‘spring from faith’, because James says, “…I will show you my faith by my works” (2:18). So they are not works outside of faith, but works born of faith that perfect faith, bringing it to maturation. Thus Paul’s and James’s teachings complement each other.

Indeed, Paul also emphasizes that faith cannot be separated from obedience. Romans 1:5 and 16:26 show the connection between faith and obedience, stating that Paul received the apostleship “to bring about the obedience of faith” (ILT). Therefore, we may conclude that faith produces obedience, and in turn, obedience perfects faith. Thus faith grows and progresses—this is biblical faith, the faith that saves. That is why James says Abraham was justified by his works, meaning works that sprang from faith.

Thus the basic meaning of ‘shachah’ is an act born of faith in offering “our Isaac” according to God’s command and leading. This is the essence of worship. If someone does not understand this essence, they will easily fall into mere forms or rituals of worship, performed outside of faith.

We have emphasized that the basic meaning of ‘shachah’ is an act of faith in offering “our Isaac,” and this is the essence of worship. In truth, ‘shachah’ is not a momentary act performed at a certain time or place. Since ‘shachah’ is an act of faith in offering “our Isaac,” and since the righteous live by faith—meaning continuously—then ‘shachah’ is in fact the lifestyle of a believer. Worship or ‘shachah’ is not outward forms or rituals but the essence of worship, which is the believer’s lifestyle.

We must carefully distinguish between the essence and the external forms of worship. Consider Paul’s prophecy about people living in the last days (2 Timothy 3:1–9). In the early verses Paul speaks of humanity in general, but the following verses clearly refer to end-time Christians who merely practice outward forms of worship while denying its essence. Verse 5 says, “having a form of godliness but denying its power…” (ILT). The Greek term ‘morphosis’, translated ‘form’, actually means ‘outward appearance’. Thus, in the last days many Christians will carry out worship only in its outward appearance.

Let us discuss briefly why many Christians practice only outward forms of worship without knowing or living out its essence. This happened because Christianity fell away as Paul prophesied—some church leaders, under attack from savage wolves, drew Christ’s disciples away from following the Holy Spirit alone and made them followers of this leader or that leader (Acts 20:28–30). These leaders who drew disciples to themselves began creating religious rules for disciples to obey—such as the requirement to attend a certain building on Sunday, pay tithes, firstfruits, faith pledges, perform certain rituals or creeds, and many other ‘musts’.

The disciples of the Lord, having been drawn by religious leaders and made followers of human leaders, became unaware that they were merely following religious rules made by leaders. They no longer followed the Holy Spirit daily as the early church did. The early church worshiped by following the Spirit’s leading day by day. But once leaders drew the disciples to themselves, the disciples began following man-made religious rules. Their focus shifted from the Spirit’s leading to the leaders’ instructions. Thus worship became merely an outward form and not its essence.

In Christian practice today 2 Timothy 3:5 has been fulfilled. Christianity consists of groups of the Lord’s disciples following their respective leaders—these are what we call denominations. In every denomination there are leaders and followers. Leaders create religious rules that followers must obey. Disciples within a denomination cannot possibly follow the Holy Spirit daily, because if they did, they would inevitably violate the religious rules created by their leaders.

In modern Christianity, worship is arranged as a service complete with music, MCs, singers, dancers, and so on. Such worship is an outward form, not the essence. But those who believe and follow the Lamb wherever He goes will live out the essence of worship—a lifestyle of offering “our Isaac” by faith.

We have discussed the first occurrence of ‘shachah’ (worship) in the case of Abraham offering Isaac. According to hermeneutical principles, we may add further insights to this initial understanding, but we may not remove it. There are about 100 occurrences of ‘shachah’ in the Old Testament, so we cannot examine each one. We will consider only several occurrences that add significant meaning to the basic understanding. The additional meanings that must be added include the prohibition against ‘shachah’ (bowing down/worshiping) other gods (Exodus 34:14; Deuteronomy 4:19; 11:16; 30:17). In the Old Testament context, worshiping other gods is called adultery and carries the punishment of death. After Moses received instructions to build the Tabernacle, ‘shachah’ was no longer to be performed anywhere. When Israel entered the Promised Land, the Ark of the Lord was placed at Shiloh, in the territory of Ephraim. That is why Elkanah and his wives Hannah and Peninnah had to go to Shiloh year after year to worship (shachah) there (1 Samuel 1:3). Later we will study how Jesus abolished this regulation of worshiping in a specific place when He told the Samaritan woman that worship must be in spirit, not tied to a location.

Next, we will look at the case of Jeroboam son of Nebat, who introduced a new form of worship (1 Kings 12). We know Solomon fell into idolatry, and thus his kingdom was divided, with Jeroboam receiving ten tribes. But because Jeroboam feared that the ten tribes might return to Jerusalem to ‘shachah’, he made two golden calves and placed them in Bethel and Dan. Consequently, the ten tribes no longer went to Jerusalem to ‘shachah’ but went to Bethel and Dan (1 Kings 12:30). This case is interesting because it shows that a leader can mislead his followers into a false ‘shachah’. We may later explore Revelation 2–3, where church leaders teaching the false doctrines of Jezebel and Balaam lead God’s people into adultery and idolatry instead of true worship.

In the Old Testament context, ‘shachah’ and offering sacrifices cannot be separated. Since the Tabernacle was built, Israel had to worship and offer sacrifices at the Sanctuary. After the golden calf incident, only the Levites could minister in the Tabernacle. The other tribes could not offer sacrifices directly. They could only perform ‘shachah’ in the courtyard and then give their offerings to the Levitical priests to present on their behalf. Thus, the further meanings of ‘shachah’ that must be added to its basic meaning are these: offering one’s “Isaac” as an act of faith to Yahweh, and also as a lifestyle of a believer.

We will continue examining the meaning of ‘shachah’ (worship) to add to its basic understanding, namely offering one’s “Isaac” as an act of faith to Yahweh and as a lifestyle of believers. Let us look at the case where the northern kingdom (the kingdom of Israel) with its capital Samaria was destroyed by Assyria in 722 BC. The king of Assyria exiled the Israelites to Assyrian territory and also brought other nations into Samaria. But the Israelites who were not exiled mixed with those nations, and these are the ones referred to in the Gospel of John as the Samaritans, with whom the Jews did not associate. An interesting event occurred when these other nations entered the land of Samaria (the Promised Land): Yahweh sent lions among them because they did not know the laws of worship in the Promised Land (2 Kings 17:24–41). After they were taught the laws of worship in the Promised Land, they rendered service to the LORD, but they also worshiped their own gods (v. 33). Yet Yahweh no longer sent lions once they worshiped the LORD, even though they also worshiped their own gods. But for the original Israelites, Yahweh’s command was strict: “… Him you shall worship (shachah) and to Him you shall offer sacrifices” (v. 36). Here we see Yahweh’s mercy toward the other nations who had ‘a divided heart’, for He did not punish them. The lesson here is this: if someone practices ‘shachah’ with a divided heart yet still receives the Lord’s mercy, that person is not counted as a true ‘Israelite’, but as one of ‘the other nations’.

Discipline for Israel, who was bound to the Mosaic Covenant and failed to ‘shachah’ Yahweh, was very strict: they would be uprooted from the Promised Land, and the Temple would also be cast out of His sight (2 Chronicles 7:19–20). Many do not realize that the matter of ‘shachah’ before the Lord is extremely serious. May we continue to obtain grace to practice and understand ‘shachah’ correctly.

Let us now observe an interesting fact in the Psalms concerning ‘shachah’. Psalm 22:27 states, “All the ends of the earth will remember and turn to the LORD, and all the families of the nations will worship (shachah) before Him.” Psalm 66:4 says, “All the earth will worship (shachah) You and sing praises to You…” Psalm 86:9 says, “All nations whom You have made shall come and worship (shachah) before You, O Lord, and shall glorify Your name.” Here the psalmist affirms and prophesies that ultimately all nations, all the ends of the earth, will come and ‘shachah’ before Him. In other words, all humanity will eventually come and ‘shachah’ before the Lord. This truth aligns with what is written in the New Testament: that Jesus will draw all people to Himself (John 12:32), that the Father desires all people to be saved and to come to the knowledge of the truth (1 Timothy 2:4). Many other NT passages affirm that eventually every knee will bow and every tongue confess that Jesus is Lord.

We continue with the meaning of ‘shachah’ (worship) to add further to its basic meaning: offering one’s “Isaac” as an act of faith to Yahweh and as a believer’s lifestyle. Now we will look at the case where the prophet Jeremiah preached/prophesied to those who ‘shachah’ the LORD at the Temple. Observe Jeremiah 7:2: “Stand in the gate of the LORD’s house and proclaim there this word and say, ‘Hear the word of the LORD, all you of Judah who enter by these gates to worship (shachah) the LORD!’” If we observe the context of Jeremiah’s sermon at the Temple (Jeremiah 7:1–15), we will see that the people of Judah at that time were committing many violations: they did not practice justice, oppressed foreigners, orphans, and widows, shed innocent blood, followed other gods, burned sacrifices to Baal, and so forth, yet they came to ‘shachah’ at the Temple and felt assured that they would be saved (v. 10).

The problem was that they trusted in deceptive words that insisted, “This is the temple of the LORD, the temple of the LORD,” meaning that because the LORD dwelled there, they believed that whoever ‘shachah’ before Him there would certainly be safe. But the LORD saw that His Temple had become a den of robbers; meaning, the LORD no longer dwelled there, for in the OT context the Temple symbolized God’s presence.

This case is similar to when Jesus drove out the merchants in the Temple, when He declared that the Temple had become a den of robbers (Matthew 21:13). The scribes and Pharisees did not see the true condition of the Temple, and thus they felt accepted by Yahweh by carrying out ritual sacrifices according to the Law.

In Jeremiah 26:1–11 we see the same case, where Jeremiah prophesied to those who ‘shachah’ the LORD in the Temple. Jeremiah even declared that if they did not repent, the LORD would destroy that Temple just as He did at Shiloh where the Ark once dwelled (Jeremiah 26:6). And indeed, the people of Judah did not repent, so both the Temple and the kingdom of Judah were destroyed by Nebuchadnezzar, king of Babylon, in 586 BC.

Let us draw several conclusions regarding the meaning of ‘shachah’ before the LORD. First, in the OT context, a person’s ‘shachah’ cannot be separated from their daily behavior. If someone ‘shachah’ in the Temple but lives in a way displeasing to Yahweh, then their ‘shachah’ is not accepted by the LORD. Second, shachah, in the OT context, is not merely a ritual according to the Law. Rather, ‘shachah’ should be an outward expression (performing the ritual) that springs from a heart full of devotion to Yahweh. We see that even in the OT context, ‘shachah’ was already a matter of the inner life—how much more in the NT. Third, the people of Judah were forbidden to rely on a place (the Temple of the LORD), because what they saw concerning the Temple was not necessarily what the LORD saw. They assumed the Temple was still the dwelling place of the LORD, while God saw it as a den of robbers.

Let us now observe the case of ‘shachah’ in Ezekiel’s vision, where the glory of the LORD returned to the Temple (Ezekiel 43–46). What we must note here is that even though the Temple was filled with the glory of the LORD, the regulations of ‘shachah’ were still enforced. This is very different from the case of Abraham that we studied earlier, where there were no regulations for ‘shachah’ except the command to offer Isaac.

Let us examine some of the regulations concerning ‘shachah’ in Ezekiel’s vision of the Temple. Ezekiel 46:2,3,9 states: “The prince is to enter from outside… Meanwhile the priests shall prepare his burnt offering and peace offerings, and he shall worship (shachah)… The people of the land shall also worship (shachah) before the LORD at the entrance… But when the people of the land enter on the appointed feasts… he who enters through the north gate to worship (shachah) must go out through the south gate…” Here we see various regulations for ‘shachah’—for the prince, for the people, and also for the priests who offer sacrifices.

Many interpreters believe that Ezekiel’s vision of the Temple will be fulfilled in the age to come for Israel—the Millennial Kingdom. Whenever Ezekiel’s vision is fulfilled, one thing is certain: for Israel bound by the Mosaic Covenant, ‘shachah’ continues to have specific regulations. All regulations related to ‘shachah’ will later be abolished by the Lord Jesus, who came to give His own life, not to impose any religious regulations.

Now we will briefly discuss why the Lord Jesus abolished all regulations of ‘shachah’ for believers in the NT context. We know that Jesus came to give His Life (zoe) to believers. This ‘zoe’ life enables believers to know the Father and Jesus Christ whom He has sent (John 17:3). This ‘zoe’ life must be lived day by day so that it continues to grow and we come to know Him more deeply. There are no religious regulations for believers who live the ‘zoe’ life daily. This ‘zoe’ life leads believers daily without any prescribed rules. This ‘zoe’ life is imparted by the Holy Spirit into our inner being (1 Corinthians 15:45 — ‘life/zoe-giving Spirit’). Believers will certainly live in an orderly manner, because the Holy Spirit is the Spirit of order. But the orderliness of a believer’s life is not due to religious rules, but because they are led by the Holy Spirit, who is the Spirit of order. Thus, believers who live the ‘zoe’ life daily do not need any religious regulations whatsoever. Believers are not practicing the “Christian religion” with its religious rules; rather, they have exchanged the kind of life they live. Formerly they lived ‘their old life’, but now they live their new life—‘zoe’ life.

Paul describes what we have been discussing with the expression, “For to me, to live is Christ” (Philippians 1:21). The Christ Paul speaks of is our ‘zoe’ life. Colossians 3:4 affirms, “When Christ, who is our life (zoe), appears…” Thus, Paul lived day by day led solely by the ‘zoe’ life he lived. Paul was not governed by any religious regulations except the rule of being led by the Holy Spirit, who is the Spirit who gives ‘zoe’. That is why Paul calls himself ‘a prisoner of the Spirit’. This is how believers ought to live—governed solely by the Holy Spirit, living the ‘zoe’ life day by day.

There are many more occurrences of ‘shachah’ (worship) in the OT from which we can build an understanding of its meaning. But for this brief writing, let us draw a provisional conclusion for the meaning of ‘shachah’ in the OT. We have stated that the basic meaning of ‘shachah’ is an act that springs from faith—offering our “Isaac” according to the Lord’s command and leading. And since the righteous live by faith, the act of offering our “Isaac” is not a once-in-a-lifetime act, but a daily lifestyle of believers. This is the true essence of ‘shachah’.

The next meaning that we must add to this basic understanding is that ‘shachah’ took “outward forms” for Israel as symbols, prophecies, and shadows, because that is the nature of the OT. The outward forms of ‘shachah’ for Israel were that ‘shachah’ could not be performed just anywhere—it had to be done in the place chosen by Yahweh. And ‘shachah’ could not be separated from offering sacrifices. Therefore, both ‘shachah’ and the offering of sacrifices—what we commonly call OT worship—were regulated in great detail by the Law.

Now we move into the understanding of ‘shachah’ in the NT. We have noted that the Hebrew term ‘shachah’ in the Septuagint is translated ‘proskuneo’ (verb). The term ‘proskuneo’ or ‘proskyneo’ occurs 60 times in the NT. Let us go directly to a famous verse about worship in the Gospel of John, John 4:23: “But the hour is coming, and now is, when the true worshipers will worship (proskuneo) the Father in spirit and truth; for the Father seeks such worshipers.”

What is the meaning of the phrase “in spirit and truth”? Let us quote Marvin R. Vincent, DD, from Word Studies in the New Testament, vol. 2, p. 121: “The phrase ‘in spirit and in truth’ describes the two essential characteristics of true worship: ‘in spirit’, as distinguished from place or form or other sensual limitations (v. 21); ‘in truth’, as distinguished from the false conceptions resulting from imperfect knowledge” (v. 22). Thus there are two essential characteristics of true worship:

(1) In spirit — meaning worship is not about place, form, rituals, or other outward elements, as stated in v. 21: “neither on this mountain nor in Jerusalem.”

(2) In truth — meaning worship must be carried out with a correct knowledge of the Father, the object of worship. True worship cannot be offered with erroneous conceptions, as stated in v. 22, where the Samaritans worshiped what they did not know. The Samaritans accepted only the Pentateuch, so their knowledge of Yahweh was incomplete and even erroneous. They did not understand the prophetic and wisdom writings that lead to the true knowledge of the Father.

Thus, worshiping ‘in spirit and truth’ is not about place, ritual, or the forms of worship commonly practiced or ‘required’ in Christianity. Indeed, worship ‘in spirit and truth’ requires His grace so that we may have the right knowledge of the Father in heaven.

Let us continue with the meaning of ‘in spirit and truth’. The term ‘truth’ translates the Greek word ‘aletheia’, which also means ‘reality’. Many think that ‘reality’ means actuality, or some think it means practice. But Jesus refers to Himself as ‘aletheia’, not only truth but also reality (John 14:6). Reality is a Person—the Person of Christ.

Let us compare this meaning of ‘reality’ with what is written in Colossians 2:17: “These are a shadow of the things to come, but the substance is Christ.” The substance, or reality, of all the symbols, prophecies, and shadows in the OT is Christ. And Christ is a Person. The Christ Paul refers to in Colossians is not primarily Christ Jesus seated at the right hand of the Father. Consider these verses: “… Christ in you, the hope of glory” (Colossians 1:17, LITV). Colossians 3:4 affirms: “When Christ, our life (zoe), appears…” Thus, the Christ Paul refers to in Colossians is the Christ within our inner being, our ‘zoe’ life. Christ is our life dwelling within, and this is the reality of all the symbols, prophecies, and shadows in the OT.

If so, how do we worship ‘in spirit and in reality’? Worshiping in ‘reality’ means following the leading of Christ as our Life day by day. We no longer worship Him through symbols, prophecies, and shadows as believers did in the OT. We worship and serve in reality.

This is also why the early church in the book of Acts worshiped and served according to the leading of the Holy Spirit day by day. There are around 70 occurrences of phrases such as ‘led by the Spirit’, ‘the Spirit said’, ‘the Holy Spirit forbade’, ‘filled with the Spirit’, and so on, in the 28 chapters of Acts. This means that the believers of the early church moved, worshiped, ministered, evangelized, prayed, gave, and lived their daily lives under the leading of the Holy Spirit. Paul too called himself ‘a prisoner of the Spirit’. There were no religious regulations practiced by the early church.

They met spontaneously, evangelized spontaneously, and gave spontaneously—they were entirely moved by the energy of the Holy Spirit. All members of the church acted as servants. The leaders were not “managers” who carried out planning, organizing, managerial leadership, and establishing control systems as we see in the Christian world today. The leaders of the early church truly acted as servants to the Lord and His church. They only equipped the saints, who in turn built up the Body of Christ. In short, they worshiped and adored God ‘in spirit and in truth’.

After the fall of the early church, leaders began to function as “managers” who organized the church’s worship. They began creating religious rules for church members to follow. The focus of worship shifted—originally directed toward God, it became centered around the leaders. Here began worship and devotion that consisted merely of ‘forms’, ‘outward appearances’, ‘rituals’, and ‘creeds’, thereby losing the essence of worship itself, which is to follow the inward leading of Christ day by day.

We have affirmed that the essence of worship is in spirit and in truth. These are the worshipers the Father seeks (John 4:23). Jesus and His apostles never taught outward forms of worship. Why? Because the outward forms of worship (found in the Jewish religion, Old Testament) were perfectly fulfilled in the Person of Christ (Colossians 2:17).

Teachings within Christianity that emphasize outward forms of worship are a consequence of the church’s decline, in which some leaders, threatened by savage wolves, drew the Lord’s disciples to themselves through false teachings, and therefore needed “religious rules” to bind those disciples to themselves (Acts 20:28–30). For, Christian religious leaders cannot bind their followers except by religious regulations. If the rule is ‘must be led by the Holy Spirit’, how could they possibly bind their followers? The religious rules created by these Christian leaders include the requirement to come on Sunday to a certain building, perform certain rituals, and give certain offerings such as tithes, firstfruits, faith pledges, and so on. Every denomination has its own set of rules—organizational rules, Old Testament rules brought into the New Testament, or rules determined by its senior leaders.

All the worship systems created by Christian religious leaders cause the Lord’s disciples to fall into outward forms of worship while denying the essence of worship. This has already been prophesied by Paul in 2 Timothy 3:1–9, especially verse 5: “holding to a form of godliness but denying its power; and from such people turn away” (LITV). The ‘form of godliness’ (Gk: ‘morphosis eusebeia’) refers to devotion (worship) that consists only of outward forms (creeds, liturgies, religious rules, etc.) while ‘denying the power of the Holy Spirit’ that comes from worship ‘in spirit and in truth’. Thus, because Christian leaders create religious rules, the Lord’s disciples fall into outward forms of worship and reject the ‘essence of worship that brings the ‘power of the Holy Spirit’.

Let us consider the vision of the apostle John on the island of Patmos regarding the condition of the church (symbolized as a woman) that worships in spirit and in truth. Notice Revelation 12:1: “A great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet, and a crown of twelve stars on her head.” This woman is obviously a sign/symbol, for no physical woman could be so near the sun without being consumed. The sun, moon, and stars are symbols—the woman is a symbol representing the church.

The true Sun is Christ (Malachi 4:2). The moon reflects the sunlight, symbolizing the “reflection” of Christ as reality/essence. The twelve stars represent the leadership (symbol of 12) of the sons of God (symbolized as stars in Revelation). Thus, this woman is the church that fully follows Christ day by day and has “subdued” all outward forms of worship, being led by the sons of God.

This is the church “in heaven” (invisible to the physical eye), whose worship is led inwardly by Christ day by day. This church stands in contrast with the church of Revelation 17–18, which we are not discussing now. So, although the visible Christian world is filled with religious rules, there exists an unseen church (“in heaven”) that worships and serves God in spirit and in truth, as taught by the Lord Jesus and His apostles.

Let us now examine the term ‘proskuneo’, which appears most frequently in the book of Revelation—24 times out of its 60 New Testament occurrences. This certainly carries a specific significance. One important meaning of ‘proskuneo’ appears in Revelation 11:1, where those who practice ‘proskuneo’ in the temple are measured by the ‘measuring rod’: “Then I was given a measuring rod like a staff, and I was told, ‘Rise and measure the temple of God and the altar and those who worship (proskuneo) there’” (NASB).

In Revelation, the term ‘proskuneo’ appears about ten times referring to people who worship other gods besides Elohim. In Revelation 9:20; 13:4; 13:8; 13:12; 14:9; 14:11; 16:2; 19:20, there are people who worship demons, the dragon, the beast, and its image. We must remember that Revelation is the unveiling of Jesus Christ, and naturally also of His church, given to the apostle John (Revelation 1:1). Revelation is not primarily a prophecy about worldly events, worldly kingdoms, the Antichrist, or anything else apart from Jesus Christ and His church. Therefore, our focus must be on “deviant worship” practiced by believers within the church.

The church will be “measured” or evaluated in terms of its worship. Does the church truly worship Elohim, or does it worship other gods? Remember that the false teachings of Jezebel, Balaam, and Nicolaitans within the church caused the Lord’s disciples to commit idolatry and immorality (Revelation 2–3). As we have discussed, worshiping in spirit and in truth also means worshiping the true Elohim. Worship in the church is not merely about singing, but more importantly, whether the church’s worship is directed to the true God.

Let us consider John 17:3: “And this is eternal life (zoe), that they may know You, the only true God, and Jesus Christ whom You have sent” (LITV). From this verse it is clear that we can truly know Elohim and Jesus Christ only if we live the ‘zoe’ life daily. The ‘zoe’ life we receive when we believe and are born again must grow until it abounds (John 10:10). This means that as the ‘zoe’

life within us grows, we can know God and Jesus Christ more truly. Growing in the knowledge of God is not a matter of coming on certain days, performing certain rituals, certain worship services, or giving certain offerings. Growing in knowing God happens only when we live the ‘zoe’ life daily. We learn to be led by the ‘zoe’ life day by day. This is truly worship in spirit and in truth, as we have discussed.

Returning to the book of Revelation: the church will one day be “measured” before Christ. In Christianity it is commonly believed that we will worship God forever in heaven. But the question is: even now, is the church’s worship genuinely directed to the true God, or to other gods?

Now let us conclude the meaning of ‘shachah’ (OT) and ‘proskuneo’ (NT). We have affirmed that the fundamental meaning of ‘shachah’ is an act born of faith in offering our “Isaac” according to the Lord’s command and leading. Since the righteous live by faith, the act of offering our “Isaac” is not a one-time action but a lifestyle practiced daily by believers. This is the ‘essence’ of ‘shachah’. Another meaning added to this is that ‘shachah’ had outward forms for Israel as symbols, prophecies, and shadows, as is the nature of the OT. These outward forms included that ‘shachah’ could not be done just anywhere—it had to be in the place chosen by Yahweh. And ‘shachah’ could not be separated from offering sacrifices. Therefore, both ‘shachah’ and the offering of sacrifices—what we call OT worship—were regulated in great detail under the Law of Moses.

Meanwhile, the essence of ‘proskuneo’ in the NT has two characteristics: ‘in spirit’—meaning worship is not about place, forms, or outward matters—and ‘in truth’—meaning worship must be based on a true knowledge of the Father, the object of worship.

Thus, the essence of worshiping Elohim is a daily lifestyle of offering our “Isaac” according to God’s leading, and possessing a true knowledge of the One we worship. A Christian who worships God in ‘essence’ does not need to sing, play music, go to a certain place, or practice any outward forms of worship. The essence of worship is inward, and the Christian lives it day by day.

As we conclude this writing, we should offer a comment on something widely believed in Christianity: that we will praise and worship God forever in heaven. Is this truly so? Let us look at the purpose for which humans were created in Genesis 1:26–28. Humans were created in the image and likeness of Elohim. The Hebrew word translated ‘image’ is ‘tselem’, meaning ‘a representative figure’, like a “photograph” of God. The word for ‘likeness’ is ‘demuth’, meaning resemblance to God in creativity and multiplication—the ability to be fruitful and multiply. Thus, humans placed on earth by God are to be His representative ‘image’ (His photograph).

We know the primary purpose of a photograph is not to worship the person it represents. The main purpose of a photograph is to represent that person in a particular place. Thus, humanity’s primary purpose is not to worship God, but to represent God on earth. Humanity’s main task is to subdue the earth and bring it toward the new earth and the new heavens. That is why, even in the age of the New Heaven and New Earth, humans continue offering the water of life freely to creation so that creation may be fully restored (Revelation 22:17). Amen.

Throughout the nineteen eighties, I was an elder and teacher in a small congregation of about 60 people in Central Ohio in the US. We had some ups and downs over the years but by 1990 we had become part of an interesting network of churches and ministers from all over the US, and had contacts in Canada, Mexico and Australia and South Africa. At least once every October we would hold conferences where people from many areas would come to hear preaching and teaching by the men and women in this circle of fellowship.

In this period we had a visiting pastor from Sidney, Australia who suggested we hold a minister's conference for several days before the weekend meetings that we had always planned. In our case, the conference was not limited to ministers. Anyone could come, but those who did come were there because they desired a deeper understanding of God.

The sessions would last from about 10AM to 4PM. After a key-note speaker we would break up into small groups to discuss the message. This particular group of meetings and at this particular time was a revelation to me. It wasn't what we had previously thought in the sense of a revelation of understanding from the Scriptures. It was a revelation of how wrong I was about Christian ministry.

My assumptions were that we as pastors and preachers were actually building up the members of the body of Christ with our knowledge of Greek and Hebrew, with our insights and cliches we picked up from one another, with our oratory skills. What I found out in these small groups was that many were simply confused by them. These individuals were just too polite, or might have been too embarrassed to admit this.

This was a real shock to me. It seemed, however that my wife and I were the only ones in leadership that were affected in this way. I kept hearing Jesus saying to Peter, "feed my sheep. Feed my lambs." Then I also remembered Paul's instruction to the elders at Ephesis, to "shepherd the church God, which He has purchased with His own blood." (Acts 20:28). Again, Peter, knowing that he would not always be available, passed the responsibility he received from Jesus down to other leaders as well. (1 Peter 5:1-5)

At this time I need to explain my perspective on the purpose of God which drives me. It is very plain to me that Christ is building a church that is destined to break down the gates of hell. His practical means for that is drawn out for us in Paul's letter to the Ephesians. An important part in that plan is revealed in chapter four from verses 11-16. The purpose of the apostles, prophets, evangelists and teachers is to equip the saints, the born-again believers in Christ, to do the work of the ministry! And yet for the most part we are led to believe that ministers are a separate class of people from the rest of us!

No, all of us are called to follow Christ. He came not to be ministered unto, or to be served. He came to serve others. Now we know from Paul's writing and Peter's writings as well, that our gifts are different, but all from God. Those of us as preachers and teachers in our circle were all aware of this, and yet our habits and methods did not reflect these beliefs. Not only did we hold the center stage in the gatherings, we created a gap between us and those we were supposed to be equipping and building up. The problem is that this system is so well established that everyone just accepts it.

In those small group meetings I learned so much about where others, including myself were in our spiritual development. I could not go back, but I did not know where to go from there. The church family I was a part of for over a decade did not understand me. It was very uncomfortable for all of us.

My wife and I had always enjoyed small group bible studies and prayer meetings. We were always eager to fellowship with others who loved the Lord. Yet we never saw how this essential form of the church was pushed into the background from where it started 2 thousand years ago. Then we discovered the house church movement. The internet community was just forming at the time, and we discovered through email lists and web sites that it was breaking forth all around the world. It was an exciting time.

Thirty years later we are still learning. I still believe that Christ is building His church. God is using many groups and ministries in ways that I do not understand. Maybe I don't even need to understand it all. I do have to be faithful to follow Him where ever He is leading me. I strongly believe that He desires to gather us together in His Name and in a simpler form. We can lay aside every weight from traditional and cultural forms that have held us back. We can stand fast in the freedom in which Christ has set us free! We are free to love and serve one another for His glory as the Body of Christ Himself!

The Kingdom of Heaven in the Epistle to the Romans

By: Irnawan Silitonga

Summary: A systematic explanation of perfect salvation using three terms: justification by faith, sanctification by faith, and glorification by faith.

Call to action: Believe in Elohim for the perfect salvation He has provided.

At this time, we will discuss the Kingdom of Heaven as revealed in the Epistle to the Romans, written by Paul. Although the term ‘Kingdom of Heaven’ or ‘Kingdom of God’ appears only once in this letter, that does not mean Paul preached a different gospel from the gospel of the Kingdom of Heaven or the Kingdom of God. During his two years in Rome, Paul proclaimed the Kingdom of Heaven and taught about the Lord Jesus Christ in the house he rented for himself (Acts 28:31). Clearly, Paul preached only the gospel of the Kingdom of Heaven throughout his ministry. Indeed, the Lord Jesus, John the Baptist, and all the apostles preached only one gospel — the gospel of the Kingdom of Heaven.

Consider Romans 14:17, which says: “For the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit” (LITV). In this verse, Paul explicitly declares that the Kingdom of Heaven is not about external things such as food, drink, or other material matters. The Kingdom of Heaven consists of things within the heavenly dimension — matters of righteousness, peace, and joy in the Holy Spirit.

However, this does not mean that the heavenly dimension exists outside of us. Let us examine several verses. Ephesians 2:6 affirms, “And raised us up together, and seated us together in the heavenlies in Christ Jesus.” The phrase ‘seated us together in the heavenlies’ in the original text means ‘to cause us to sit together (with Christ) in the heavenly dimension’. This means that we are already in the heavenly dimension (seated with Christ) right now, even though we still live in physical bodies. Philippians 3:20 also declares, “For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ.” The phrase ‘from which also’ is translated from the Greek ‘ek hos’, meaning that ‘we are already in the heavenly dimension, and therefore we await the coming of the Lord Jesus Christ from within the same dimension in which we dwell — the heavenly one’.

Luke 17:21 says, “…for behold, the kingdom of God is among you.” The term ‘among’ is translated from the Greek word ‘entos’, which is used only twice in the New Testament — here and in Matthew 23:26. In Matthew 23:26, Jesus rebukes the Pharisees, saying they should first clean the ‘inside’ (entos) of the cup so that the ‘outside’ would also be clean. The meaning of a word is determined by its usage in context. In Matthew 23:26, ‘entos’ clearly cannot be translated as ‘among’, but must be ‘within’. Therefore, ‘entos’ means ‘within’. Hence, Luke 17:21 should be translated, “The kingdom of God is within (‘entos’) you.” Truly, the Kingdom of God — or the Kingdom of Heaven — is within us, in our inner being or spirit, the spiritual dimension of our own selves.

We are already in heaven now. We are already citizens of the Kingdom of Heaven now. We are already seated with Christ in the heavenly realm now. We do not need to die physically first in order to enter heaven.

Generally, in much of Christianity today, the concept of entering heaven is thought to be determined only after physical death. In fact, the matter of entering heaven has become a kind of commodity — where religious leaders often claim that people must do this or that, give this or that offering, in order to enter heaven. But the teaching of the Kingdom of Heaven that Jesus and His apostles proclaimed does not support such a concept at all.

Returning to Romans 14:17: “For the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit.” The Kingdom of God is about righteousness. Indeed, the main theme of the Epistle to the Romans is ‘the righteousness of God’. Paul unfolds this letter by explaining how one may receive the righteousness of God through faith. In chapters 1 through 5:11, Paul discusses justification by faith. Then, from 5:12 through chapter 7, he explains sanctification by faith. And in chapter 8, he presents glorification by faith. We will explore this more later, but for now it is enough to understand that when one receives grace to accept the righteousness of God, that person automatically becomes a servant of righteousness (Romans 6:18). This means the believer must follow and obey the righteousness of God. Thus, the believer is justified, sanctified, and will be glorified at His coming. Therefore, justification, sanctification, and glorification by faith form one ‘complete package of perfect salvation’ for those who receive the grace to partake of the righteousness of God.

Let us begin with a discussion of the righteousness of God. When Jesus said, “…Unless your righteousness surpasses that of the scribes and Pharisees, you will by no means enter the Kingdom of Heaven” (Matthew 5:20), the word ‘righteousness’ here translates the Greek ‘dikaiosune’, which means ‘righteousness’ or ‘uprightness’. What did Jesus mean? The righteousness of the Pharisees and scribes was based on their attempt to obey the Law. But the righteousness of believers is ‘the righteousness of God’ that is granted through faith. Hence, the believer’s righteousness ‘surpasses’ that of the Pharisees and scribes, because it is not achieved through works of law, but received as a divine gift by faith.

Therefore, the kind of righteousness possessed by the Pharisees and scribes differs entirely from that of believers. This must be emphasized so that we do not fall into the same pattern — trying to be justified or accepted by God through our own efforts, as the Pharisees and scribes did under the Law. In Christianity today, believers easily fall into the same trap of ‘self-righteousness’. Why? Because the modern church world is filled with religious rules created by leaders, requiring believers to perform them in order to be pleasing to God, to grow spiritually, or to “enter heaven.”

People are told they must attend Sunday services in certain denominational buildings, perform certain rituals, pay tithes, firstfruits, or “faith pledges.” All these are efforts to establish one’s own righteousness — just like the Pharisees and scribes — because they do not know the righteousness of God. Romans 10:2–3 declares: “…they have a zeal for God, but not according to knowledge. For, being ignorant of God’s righteousness and seeking to establish their own righteousness, they did not submit to the righteousness of God” (NASB). Zeal for God without understanding His righteousness is a common phenomenon in Christendom, which has become full of man-made religious rules.

Let us continue our study of the righteousness of God. We have affirmed that those who receive grace to partake of God’s righteousness possess a kind of righteousness far above that of the Pharisees and scribes, who sought it by works of law. The believer’s righteousness is the righteousness of God granted solely through faith. This truth is further explained in 2 Corinthians 5:21: “For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him” (LITV). Several points arise here:

1. Christ knew no sin, meaning that He never committed sin (John 8:46; 1 Peter 2:22; Hebrews 4:15; 7:26).

2. Sin entered humanity through Satan (Romans 5:12), making mankind not only sinners but actually sin itself, bringing us under God’s judgment. When Christ became human (John 1:14), He was made to be sin (not ‘a sinner’) for us, so that judgment might fall upon Him (Romans 8:3).

3. The purpose of this was that we might become the righteousness of God in Him. We are not merely declared righteous, but we ‘become’ the righteousness of God. This means we receive the righteousness of God because of Christ and in Christ. Indeed, Christ Himself is the righteousness of God. Therefore, those who are ‘in Christ’ have ‘become’ the righteousness of God.

We must understand Paul’s frequent use of the term ‘Christ’. Many think the term refers only to Jesus as the Anointed One. Yet the Epistle to the Colossians clarifies this:

Colossians 1:27 — “…Christ in you, the hope of glory.” Colossians 3:4 — “When Christ, who is our life, appears…” From these two verses, we understand that: (1) Christ dwells within us, and (2) Christ is our life (‘zoe’). Thus, Christ — who is the righteousness of God — is our very ‘divine life’ (zoe), dwelling within our inner being. The zoe life we receive at new birth begins as a seed and must grow. That is why Jesus said in John 10:10 that He came so we “may have life (zoe) and have it abundantly” — that is, life in its full growth and maturity. Because Christ — our ‘zoe’ — is the righteousness of God, and because this ‘zoe’ life grows, we too must grow in the righteousness of God. We grow in the righteousness of God in proportion to the growth of our faith, for God’s righteousness is received by faith. Paul defines faith in Romans 1:17 as ‘from faith to faith’, that is, faith that grows and progresses.

Returning again to Romans 14:17: “For the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit.” We have established that the Kingdom of God exists within the heavenly dimension and within our inner being. Now let us briefly discuss peace and joy in the Holy Spirit. On the night before His crucifixion, Jesus said to His disciples: “Peace I leave with you; My peace I give to you…” (John 14:27).

He clearly stated that His peace — not worldly peace — is given to His followers. This peace is not something external, nor does it refer to material blessings such as food, wealth, or possessions, but rather the very peace that belongs to Christ Himself. This is the good news of the Kingdom of Heaven, for the Kingdom consists of His peace — the peace of Jesus.

Of course, this does not mean that Jesus did not care about the physical needs of His disciples and the multitudes who followed Him. The case of the five loaves and two fish in John 6 proves that Jesus deeply cared about the physical needs of the people who followed Him, even though in this case they did not ask Him for physical bread. However, Jesus firmly rebuked the crowds who sought Him merely because they had eaten physical bread and were filled (John 6:26). In the Gospel of John, this miracle is called a ‘sign’, or symbol, meaning that there is a spiritual truth behind the sign (miracle) that Jesus performed. If a person “sees the sign” as Jesus intended the crowd to do in the above verse, they would seek Jesus to receive the ‘bread of life’, which is the Person of Jesus Himself. Jesus is that bread of life, the One who ‘gives life (zoe) to the world’ (John 6:33).

Let us now pay attention to the Sermon on the Mount in the Gospel of Matthew 5:1–12, commonly known as the Beatitudes. There are nine instances of the word ‘blessed’ (‘makarios’ = blessed or happy), all of which are completely unrelated to physical matters. Being blessed or happy always relates to being poor in spirit, mourning, meekness, hunger and thirst for righteousness, being merciful, pure in heart, peacemaking, being persecuted for righteousness’ sake, and being reviled, persecuted, and falsely accused because of Jesus.

Jesus proclaimed the good news of the Kingdom of Heaven, and His message was never about food, drink, or other physical matters. Once again, Jesus was not indifferent to physical needs, but His message was clearly focused on the inner, spiritual matters that form the good news (Gospel) of the Kingdom of Heaven. The same was true of Paul and all the other apostles. Indeed, the central theme of the New Testament is the good news (Gospel) of the Kingdom of Heaven. The miracles that occurred merely confirmed the preaching of the Word of the Kingdom (Mark 16:20).

If a preacher focuses on material things such as wealth, prosperity, health, miracles, or anything of a physical nature, then he is preaching a different gospel from that which Jesus and the apostles preached. The false teachers mentioned in Jude 1:4 are said to ‘pervert’ (‘metatithemi’) the grace of God into ‘aselgeia’ (sensuality), which refers to things related to the physical body. Preaching about the goodness of God and then twisting it to prioritize material things is a hallmark of false teachers. That is not the good news of the Kingdom of Heaven.

We have already affirmed that the Kingdom of Heaven, or the Kingdom of God, is not about eating and drinking, but about righteousness, peace, and joy in the Holy Spirit, and that both Jesus and all the apostles proclaimed the good news (Gospel) of the Kingdom of Heaven. The Kingdom of Heaven is about the righteousness of God, and now we turn to Paul’s explanation of the righteousness of God that is given through faith.

Paul elaborates on how one may receive the righteousness of God through faith in chapters 1 through 5:11 of his letter. Let us begin with several Greek terms related to the concept of ‘righteousness’.

First, ‘dikaioo’ (verb) means ‘to declare righteous’ or ‘to justify’. This term frequently appears in Paul’s letters — 27 times out of its 39 occurrences in the New Testament. No one can be declared righteous by observing the Law, but only through faith in Christ Jesus. This is Paul’s main message in Romans 3:21–28.

Second, ‘dikaiosyne’ (noun) means ‘righteousness’ or ‘justification’. This term occurs 58 times in Paul’s letters out of its 91 total occurrences in the New Testament. In Romans 3:5, Paul refers to and explains the righteousness of God, and that this righteousness is given to a person through faith in Christ Jesus, as we have previously discussed.

Third, ‘dikaios’ (adjective) means ‘righteous’. This term appears 79 times and often refers to the righteous and sinless character of God. Jesus called God the righteous (or just) Father (John 17:25). The Book of Revelation affirms that God is righteous in all His ways (Revelation 15:3), in His judgments (Revelation 16:5,7; 19:2). Likewise, 2 Timothy 4:8 emphasizes that God is the righteous Judge.

Before Paul explains the righteousness of Elohim which is granted to believers through faith in Christ Jesus, he first defines what the Gospel is, and what ‘saving faith’ means. Let us observe Romans 1:16–17: “For I am not ashamed of the gospel of Christ, for it is the power of Elohim for salvation to everyone who believes, first to the Jew and also to the Greek. For in it the righteousness of Elohim is being revealed from faith to faith, as it is written, ‘But the righteous shall live by faith’” (ILT).

Indeed, the Gospel is something that was once a mystery. In Ephesians 6:19, the Greek expression ‘musterion tou euangeliou’ is often translated in various versions as ‘the mystery of the gospel’. However, we should not understand the word mystery as something forever unknowable. In the biblical sense, a mystery is something hidden until it is revealed—unknown until it is made known. Thus, the Gospel is a mystery only to those who have not yet received revelation from God; but once God, by His grace, grants revelation, the Gospel ceases to be a mystery to that person.

Many Christians assume that the Gospel is only for unbelievers or the unrepentant. Yet, in Romans 1:15, Paul expresses his desire to preach the Gospel to the believers in Rome. The Gospel—though once a mystery—must continually be proclaimed even among believers, for they must keep growing in their understanding of it. The Gospel of the Kingdom of Heaven cannot be fully grasped immediately upon belief. This is why the believers in the Book of Acts were called disciples—they were learning the Gospel of the Kingdom.

Let us continue examining Paul’s definition of the Gospel in Romans 1:16. Paul declares that the Gospel is ‘the power of Elohim for salvation to everyone who believes’. The Gospel is not merely a set of doctrines or theological concepts. The Gospel is the power of Elohim. When, by God’s grace, one believes the Gospel, ‘the power of Elohim’ enters into him, bringing salvation.

A person is saved not because of any ability within himself, but because by divine grace, the power of Elohim—the Greek word being ‘dunamis’—enters him. Dunamis refers not only to power in the hands of God, but, as Vincent’s Word Studies (Vol. III, p. 9) explains, contains within itself ‘divine energy’. Energy is the ability to perform work. Thus, when a person receives grace for salvation, a divine energy—the energy of Christ—enters his inner being, enabling him to have faith. No one can believe in Elohim unless the energy of Christ first enters his inner life.

But what kind of faith is saving faith, according to Paul? Romans 1:17 says: “For in it the righteousness of Elohim is being revealed from faith to faith, as it is written, ‘But the righteous shall live by faith’” (ILT). The phrase ‘from faith to faith’ (Greek: ‘ek pisteos eis pistin’) implies progression. Marvin Vincent notes in Word Studies in the New Testament (Vol. III, p. 14) that ‘the idea is that of progress in faith itself… faith is a progressive principle’. Therefore, faith is dynamic—it grows and develops. Faith that does not grow is dead; and such faith is not saving faith as Paul describes.

What causes faith to grow? James explains: “…faith was working together with his works, and by works faith was made perfect” (James 2:22). Faith becomes perfect through works—‘works that are born of faith’. As James says, “I will show you my faith by my works” (2:18). These are not external, human works apart from faith, but actions that proceed from faith itself. Such works perfect faith, causing it to mature. Thus, Paul’s and James’s teachings on faith complement each other.

Paul also emphasizes that faith cannot be separated from obedience. In Romans 1:5 and 16:26, he speaks of ‘the obedience of faith’ (ILT). Faith produces obedience, and obedience, in turn, perfects faith—causing it to grow. This is biblical faith, saving faith. Hence, when James says that Abraham was justified by his works, he means the works that emanated from faith, not works apart from it.

We have established that the Gospel is the power of Elohim, and that those who receive grace to believe it receive within themselves the divine energy—‘dunamis’—that enables faith and faith-filled action. As a result, their faith grows—‘from faith to faith’. This saving faith must be centered on the divine energy of Elohim working within the believer’s inner being. If a person acts not by the impulse of that divine energy, but by his own soul’s strength, his actions are not counted as works of faith. Such actions do not cause faith to grow. Faith itself is the ‘divine energy’ of Elohim in a person’s spirit. True faith produces acts of faith, and those acts in turn nurture and strengthen faith.

This distinction is crucial. Within institutionalized Christianity, many religious regulations have been imposed by religious leaders. When believers carry out these practices without being moved by the energy of Elohim—merely out of human or religious effort—their deeds are ‘works outside of faith’. Such works, however pious they appear, do not foster spiritual growth.

A believer may faithfully attend church services, perform rituals, pay tithes, and observe other religious acts for decades—but if these are not prompted by the divine energy of Elohim within, all such religious activities are futile. This is what Paul meant in 2 Timothy 3:5: “Having a form of godliness but denying its power (‘dunamis’)…”

Worship that is performed apart from the energy (‘dunamis’) of Elohim is merely external. Those who engage in it, in truth, deny the power of Elohim. True worship, as Jesus said in John 4, is ‘in spirit and in truth’—moved by divine energy, not religious regulation. There are no external religious rules other than following the leading of Elohim’s energy—His Spirit. This was the reality of the early church in Acts; their movements and worship were directed entirely by the Holy Spirit.

Let us ponder Paul’s solemn declaration in Romans 14:23: “…whatever is not of faith is sin.” Though the immediate context refers to food, the principle extends to all religious acts: Worship without faith is sin. Any deed performed outside the divine energy of Elohim—apart from His prompting—is sin. Thus, the saving faith described as ‘from faith to faith’ is a faith that progresses. Even when Paul sometimes says ‘by faith’ alone, his meaning includes the dynamic, growing nature of faith.

In Romans 1:17, what is being revealed from faith to faith is the ‘righteousness of Elohim’. As previously stated, when someone receives grace to believe the Gospel, ‘he becomes the righteousness of Elohim’—not merely declared righteous, but made righteous. Since the righteousness of Elohim is revealed through progressive faith, the believer who is justified becomes the righteousness of Elohim ‘in a growing sense’. This is significant, for much of traditional Christian teaching claims that once a person believes, he is justified “once and for all.” Rarely is it taught that the righteousness of Elohim within a believer is progressive—ever increasing.

Paul’s teaching in Romans reveals that salvation is not limited to justification by faith, but also includes sanctification by faith, and ultimately glorification by faith—when our mortal bodies are transformed into glorified bodies. This is the fullness of salvation. If preachers proclaim only justification by faith, and add shallow phrases such as “once saved, always saved,” “once you believe, you’ll surely go to heaven,” or “believe in Jesus and you’ll be raptured,” while ignoring the full scope of salvation in Romans, they are preaching another gospel—not the one Paul proclaimed.

Hence, it is essential to understand that believers ‘become’ the righteousness of Elohim, and that this righteousness must ‘grow’ alongside their faith. Justification, sanctification, and glorification by faith unfold progressively as faith develops.

Jesus described this growth experience in Matthew 7:13–14: “Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and many enter through it. But small is the gate and narrow the way that leads to life, and few find it.” The Sermon on the Mount was addressed primarily to His disciples (Matthew 5:1). Thus, the “gate” and “way” imagery applies to believers.

When one receives grace to believe the Gospel, he enters through the “gate,” experiencing justification, sanctification, and glorification ‘positionally’. Yet this “gate” experience must lead into the “way”—the lived journey of growth toward full salvation. If a Christian hears only the message of justification (or even sanctification) but is told that he is guaranteed heaven regardless of further growth, the Gospel he received is incomplete—for two reasons:

1. He has not been taught that faith must be progressive—from faith to faith.

2. He has not been shown that perfect salvation includes justification, sanctification, and glorification by faith.

Without this understanding, he cannot walk the “way” of growth, where faith matures daily. This “way” is vital. Believers must continually grow in the knowledge of the righteousness of Elohim, in sanctification, and in glorification—being transformed ‘from glory to glory’.

Let us briefly touch upon glorification by faith, a truth seldom discussed. Romans 8:19–21 says:  “For the earnest expectation of the creation eagerly waits for the revealing of the sons of Elohim. For the creation was subjected to futility, not willingly, but because of Him who subjected it in hope, that the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of Elohim” (ILT). Glorification by faith involves the deep longing of all creation. Ultimately, all creation will be set free into the glorious liberty of the children of Elohim. Through the ministry of glorified sons, all creation will be liberated from corruption. This is the ‘perfect salvation’ Paul reveals in Romans.

When believers walk this “way” of growth toward full salvation, they will no longer teach or believe in the doctrine of eternal hell—a belief that depicts creation as tormented forever. Many Christians hold to that view because they have not grown in the “way,” and therefore fail to understand glorification by faith, which encompasses the redemption of all creation.

Now we shall see that the Gospel (the good news of the Kingdom of Heaven) proclaimed by Paul had been promised beforehand. Observe Romans 1:2–3: “The Gospel of God, which He promised beforehand through His prophets in the Holy Scriptures, concerning His Son, who was born of the seed of David according to the flesh.” There are two important points to note from these verses.

First, the good news of the Kingdom of Heaven centers on His Son, Jesus Christ. We must understand the purpose of Jesus Christ’s coming into this world. Clearly, Jesus did not come merely to take believers to “heaven” far away somewhere, as is commonly believed in much of Christendom. Let us observe the true purpose of His coming to the earth. In John 14:31, Jesus declared that He was doing the Father’s will on earth so that the world might know that He loves the Father. Then, in 1 John 3:8, the Scripture reveals that the Son of God appeared to destroy the works of the devil. Furthermore, He came so that humanity might receive His Life (John 10:10 — ‘zoe’), and through that Life, come to know the Father and Jesus Christ whom He sent (John 17:3).

To Pilate, Jesus affirmed the purpose of His coming into the world: that He is a King and came to establish His Kingdom on the earth (John 18:37). That is why Jesus taught His disciples to pray, “Your Kingdom come, Your will be done on earth as it is in heaven.”

Jesus came to the earth so that the world might know that He loves the Father. He also came to destroy the works of the devil. He came that humanity might know the Father and Jesus Christ whom He sent. And finally, He came to establish His Kingdom on the earth, so that the Father’s will may be done on earth as it is in heaven. We see that the Gospel focused on Jesus is a Gospel focused on the earth—not on heaven.

Second, although according to the flesh Jesus was descended from David, His Kingdom is not the same as David’s, which was merely a symbol, a shadow, or a prophetic type of the Messianic Kingdom. Consider Matthew 22:44: “The Lord said to my Lord, ‘Sit at My right hand until I put Your enemies under Your feet.’” When Jesus asked the Pharisees whose Son the Messiah was, they replied, “The Son of David,” thinking that the Messianic Kingdom would resemble David’s earthly kingdom. But Jesus quoted Psalm 110:1, where David calls the Messiah ‘my Lord’.

Then Jesus asked them, “If David calls Him ‘Lord,’ how is He his Son?” The Pharisees could not answer, because their understanding of the Messianic Kingdom was mistaken. The Kingdom of the Messiah is higher than David’s—it is heavenly. The Kingdom of the Messiah is the Kingdom of Heaven, yet it is to be established on earth. The heavenly throne will descend to the earth. The New Jerusalem will come down from heaven to the earth.

Therefore, the Gospel of the Kingdom of Heaven is focused on the earth. Indeed, the earth is the focus of the Father’s plan (Genesis 1:26–27). Psalm 115:16 affirms, “The heavens are the heavens of the Lord, but the earth He has given to the children of men.” In the Sermon on the Mount, Jesus declared that the meek shall inherit the earth.

Generally, in Christendom, the gospel that is preached is focused on going to heaven. However, the Gospel of the Kingdom of Heaven, which had already been promised in the Old Testament, is focused on the earth.

Let us now continue our discussion on justification by faith. Before Paul explains what justification by faith is, he first shows the wrath of God against mankind who suppress the truth in unrighteousness. Paul expounds God’s judgment upon humanity in detail. From Romans 1:18–32, he describes God’s judgment on mankind in general. Then, in 2:1–16, Paul deals with God’s judgment upon those who consider themselves righteous. Likewise, in 2:17–3:8, he discusses God’s judgment upon the religious—particularly the Jews. Finally, in 3:9–20, he concludes with God’s judgment upon all mankind.

Let us take a closer look at Paul’s exposition of God’s judgment on humanity. In his treatment of general humanity (1:18–32), Paul affirms that mankind can ‘know’ God through His works since the creation of the world (v. 20). Though His eternal power and divine nature are invisible, they can be clearly understood by the human mind. Theologically, this is called ‘general revelation’—that humanity should worship God upon beholding the grandeur and order of the created universe, recognizing the “Hand” that governs it all.

‘Special revelation’ refers to God’s self-disclosure through His Son, Jesus Christ. Through general revelation, mankind should have glorified God and given Him thanks. But in their vain reasoning, they exchanged the glory of God for images resembling men, birds, animals, and other creatures. Because of the hardness of their hearts, God gave them over to their impurity. The phrase ‘gave them over’ appears three times (vv. 24, 26, 28). Thus humanity fell into shameful sins such as homosexuality and lesbianism. These sins are the result of God giving them over to their own evil desires, because they refused to acknowledge and glorify Him.

After exposing mankind’s general sinfulness, Paul turns to the sins of the religious, especially the Jews (2:17–3:8). He rebukes them sharply: they teach others not to steal, commit adultery, or worship idols, yet they themselves do such things. They boast in the Law, yet because of them God’s name is blasphemed among the nations (2:24). Paul also addresses circumcision, emphasizing that the uncircumcised who keep the Law will judge the circumcised who possess the written Law but break it (2:27).

In conclusion (3:9–20), Paul declares that all have sinned—both Jews with the Law and Gentiles without it. No one can be justified before God by observing the Law or by performing good works. All are under sin’s power (3:9).

Before discussing how Paul proves justification by faith through the Old Testament, let us summarize a few key points we have covered so far: First, when a person receives grace to believe the Gospel, there is within them a divine energy—what we may call ‘the energy of Christ’—which enables them to have faith. Second, saving faith is progressive. Paul describes it as ‘from faith to faith’. This means that when a believer acts according to the faith already within them, that act of faith strengthens and increases their faith. Faith grows when it is exercised. Conversely, when a believer acts outside of faith, their action neither grows nor strengthens faith. In fact, whatever is not done from faith is sin.

This point is crucial, because Christendom has been filled with religious regulations—rules not taught in the New Testament, such as mandating Sunday worship as “the Lord’s Day,” or enforcing Old Testament practices like tithes and firstfruits. Some leaders even impose their own local rules upon their followers. Such religious regulations function just like the Law of Moses: believers obey them to seek blessing, divine approval, or entry into heaven. In principle, these are no different from the Pharisees’ pursuit of justification by the Law.

Therefore, when justification by faith is preached but believers are bound by religious regulations that enslave them, the doctrine of justification remains merely theoretical, while in practice people still seek righteousness through obedience to man-made laws. The only way for God’s people to be free from such religious bondage is to live daily by faith, apart from every religious rule that operates as a new “Law.”

Third, to be justified by faith means to ‘become’ the righteousness of God. Yet we must remember that saving faith is progressive. Thus, the justified believer becomes the righteousness of God ‘in a growing, advancing sense’. This is often overlooked in modern Christian teaching, which claims that once a person believes, they are justified once and for all. Seldom is it mentioned that the righteousness of God within believers must grow and mature. When a Christian chooses to live and act solely by the faith within them, the doctrine of justification by faith becomes living and practical—not mere knowledge.

Now we will see how Paul demonstrates justification by faith through the Old Testament. He takes Abraham as the example—the father of all who believe, not only among Israel but also among all nations, for Abraham was appointed the father of many nations. Romans 4:3 states: “For what does the Scripture say? ‘Abraham believed God, and it was counted to him as righteousness.’” James, however, writes: “Was not Abraham our father justified by works when he offered up Isaac his son on the altar?” (James 2:21). At first glance, these verses seem contradictory.

Many have attempted to reconcile this, but let us return to Paul’s definition of faith. Saving faith, according to Paul, is ‘from faith to faith’. If faith does not produce action, James calls it dead faith (James 2:14). Living faith—the faith that saves—is the divine power, the energy of Christ, that moves a person to obey God. It is impossible to have living faith without corresponding acts of obedience. If a Christian claims to have faith but no actions spring from it, then that “faith” is not the energy of Christ. For true faith—Christ’s energy given freely to the elect—will inevitably produce works of obedience born from faith.

Faith grows. It is not static but dynamic—ever moving toward perfection. Faith that does not grow is dead, and such faith does not save. What, then, causes faith to grow? James answers: “Faith was working together with his works, and by works faith was made perfect” (James 2:22). Faith becomes perfect through works—works born out of faith, as James also says, “I will show you my faith by my works” (2:18).

Therefore, not all deeds perfect faith—only those that ‘originate from faith’. Thus, Paul’s and James’s teachings complement one another beautifully. We must continue to emphasize this truth, for Christendom today remains bound under religious slavery—burdened with countless human rules. But if God’s people truly live by faith daily, they will naturally stand outside the worldly system of organized religion that enslaves believers.

Before continuing with Paul’s proofs of justification by faith through Abraham and David, it is necessary to clarify the meaning and definition of ‘justification by faith’ as Paul describes in Romans 3:21–31. First, justification by faith is God’s method of administering His people in every age or dispensation. Verses 21–22 declare: “But now, apart from the Law, the righteousness of God has been manifested, being witnessed by the Law and the Prophets, even the righteousness of God through faith in Jesus Christ for all who believe—for there is no distinction” (LITV). These verses reveal that justification by faith was already witnessed by the Law and the Prophets.

Many Christians mistakenly think that the saints of the Old Testament were justified by keeping the Law. Hence they contrast the Law with grace—asserting that the Old Testament was the age of Law, and the New Testament the age of grace—as though grace did not exist before Christ.

This is a grave misunderstanding, for in every age God has justified His people by the principle of faith. Justification by faith has always been God’s way—both under the Law and beyond it, throughout all time. 1 Timothy 1:4 confirms this: “…which promotes God’s stewardship that is in faith” (LITV). The term ‘stewardship’ here is translated from the Greek term ‘oikonomia’ means ‘household management’ or ‘stewardship’. This implies that Elohim has His own way of managing or administering His people—and this divine administration operates ‘within faith’. Thus, in every age, Elohim has always justified His people through the principle of faith.

In Hebrews 11, we can see that from Abel to the figures of the Old Testament, all are called ‘heroes of faith’. They all won the struggles of life solely through faith. Therefore, justification by faith is not only witnessed by the Law and the Prophets but, from the very beginning, Elohim has managed and justified His people through the principle of faith.

Secondly, to understand justification by faith, we must clearly see that as a result of sin, mankind has lost or fallen short of the glory of Elohim. Verse 23 affirms, “For all have sinned and fall short of the glory of Elohim” (ILT). The glory of Elohim is the manifested expression of His being. When Elohim is expressed, His glory is revealed. Man was created in the image and likeness of Elohim so that he might express Him for His glory. However, because man fell into sin, instead of expressing Him for His glory, man expresses sin and his fallen condition.

When one understands how sin has caused man to lose the glory of Elohim, he will not speak of justification by faith without also speaking of glorification by faith. Humanity’s problem is not only that it has fallen into sin, but also that it has fallen short of Elohim’s glory—a problem that must also be resolved. The solution to the loss of the glory of Elohim is ‘glorification by faith’. Therefore, we must proclaim the full salvation: justification by faith, sanctification by faith, and glorification by faith.

We continue now with further understanding and ‘definitions’ of justification by faith as explained by Paul in Romans 3:21–31. We come to the third point, where Paul speaks of “reconciliation” through faith in His blood.

Thirdly, note verse 25: “Whom Elohim has set forth as a propitiation through faith in His blood, to demonstrate His righteousness, because in His forbearance Elohim had passed over the sins previously committed” (ILT). The Greek term for ‘propitiation’ here is ‘hilastērion’, which differs from ‘hilasmos’ in 1 John 2:2 and 4:10, and from ‘hilaskomai’ in Hebrews 2:17. The term ‘hilasmos’ means ‘that which makes propitiation’, referring to a propitiatory sacrifice. In 1 John 2:2 and 4:10, the Lord Jesus is the propitiatory sacrifice for our sins.

Meanwhile, ‘hilaskomai’ means ‘to make propitiation by satisfying the demands of the other party’. In Hebrews 2:17, the Lord Jesus made propitiation for our sins, reconciling us to Elohim by fulfilling His righteous demands.

However, ‘hilastērion’ means ‘the place of propitiation’ or ‘the mercy seat’. Thus, in Hebrews 9:5, ‘hilastērion’ refers to the ‘covering’ of the Ark of the Covenant (translated as ‘mercy seat’ in the King James Version), which was located in the Most Holy Place. In Exodus 25:16–22 and Leviticus 16:12–16, this term refers to the ‘covering of the Ark’.

The Ten Commandments (the two stone tablets) were inside the Ark, revealing and condemning sin through their righteous demands against the people who approached Yahweh. Yet through the ‘covering of the Ark’, with the atoning blood sprinkled upon it on the Day of Atonement, the entire sinful situation was completely covered. Therefore, upon this mercy seat, Elohim could meet with His people—though they had violated His righteous law—without contradicting His righteousness. Even in the sight of the cherubim, who bore and reflected the glory of Elohim above the mercy seat, there was no contradiction to His righteousness.

The atoning sacrifice, which foreshadowed the sacrifice of Christ, fulfilled every requirement of Elohim’s righteousness and glory. Therefore, He could pass over the sins of His people committed in those former times. In doing so, Elohim demonstrated His righteousness—this is precisely what Romans 3:25 means.

Thus, Romans 3:25 uses ‘hilastērion’ to declare that the Lord Jesus is the ‘place of propitiation’ or ‘mercy seat’, through whom Elohim manifests His righteousness by passing over the sins of the Old Testament saints. He made full atonement on the cross for their sins and completely satisfied the demands of Elohim’s righteousness and glory.

We continue our discussion of how Paul proves justification by faith through the Old Testament, now using the example of David. Previously, we examined Abraham, who was justified before Elohim by faith, not by works. Paul deliberately chose David to demonstrate justification by faith because David lived under the Law. By using Abraham (before the Law) and David (under the Law), Paul conclusively proves that the Old Testament teaches justification by faith.

In Romans 4:7–8, David declares the blessedness of the one whom Elohim justifies apart from works: “Blessed are those whose lawless deeds are forgiven, and whose sins are covered; blessed is the man to whom the Lord shall not impute sin.” These verses, quoted from Psalm 32:1–2, though not explicitly stating ‘man is justified by faith’, reveal that forgiveness and the covering of sin demonstrate justification by faith.

Why? Because justification by faith is by grace (Romans 4:16). If one’s sins are forgiven and not counted against him, this clearly manifests God’s grace toward him. Justification by faith is grace, for no one can ‘believe’ on his own—saving faith itself is a ‘gift of God’. To live by faith is to live within and under grace. When a Christian lives by faith, even his labor and diligence are expressions of grace, as Paul affirms in 1 Corinthians 15:10: “I labored more abundantly than they all, yet not I, but the grace of God which was with me” (LAI). Paul could say this because he acted entirely by the faith granted to him by God. Ephesians 2:8–9 confirms this truth: “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God—not of works, lest anyone should boast” (LAI).

In much of Christendom, the doctrine of justification by faith is well known. Yet, many religious leaders have imposed man-made regulations—such as mandatory Sunday attendance, tithing, or “firstfruits” offerings—which lead God’s people to act outside of faith and grace. Why? Because these religious regulations are ‘not’ teachings of Jesus or His apostles; they were created by religious leaders to draw the Lord’s disciples to themselves (Acts 20:28–30). Thus, while they preach justification by faith and grace, they simultaneously teach people to live outside of both. This is a profound contradiction in Christianity. Such practices do not glorify God. In Romans 4:20, it is said of Abraham that he “gave glory to Elohim.” Christians who follow man-made religious regulations outside of faith do not give glory to Elohim but rather open the door to boasting.

We have discussed justification by faith—its definition and examples in Abraham and David—and now we move to the results of justification by faith (Romans 5:1–11). Yet we must remember Paul’s definition of saving faith: ‘from faith to faith’. In other words, saving faith is a growing faith. We have also affirmed that we are not merely justified by faith but have become the righteousness of Elohim. Christ is the righteousness of Elohim, and Christ within us as Life (zoe) must continue to grow. All these points must be kept in mind before we discuss the fruits of justification by faith, lest we produce complacent believers who misunderstand salvation with phrases like “once saved, always saved,” “salvation cannot be lost,” or “whoever believes in Jesus will surely go to heaven.” Such slogans often arise from misunderstanding Paul’s concept of saving faith.

Let us now consider the results of justification by faith—faith that truly saves:

1. Peace with Elohim (Romans 5:1).

2. Access by faith into grace (5:2).

3. Rejoicing in the hope of the glory of Elohim (5:2)—this is crucial, for justification by faith inevitably leads to ‘glorification by faith’, when we shall receive the glory of Elohim at His coming, being given glorified bodies and sharing in His glory. However, this progression continues only as we remain in His grace. Paul will later explain how to live continually in this grace.

4. Rejoicing in tribulations, knowing that tribulation produces perseverance, character, and hope that does not disappoint (5:3).

5. Deliverance from the wrath of Elohim through justification by His blood (5:9).

6. Salvation by His Life (zoe) (5:10)—again showing that the growing ‘zoe’ life within us brings salvation.

If we observe points 3 and 6, justification by faith surely leads to glorification by faith. This is the perfect salvation Paul describes in Romans. As long as we remain in His grace and the ‘zoe’ life continues to grow within us through saving faith, we will certainly be glorified with Christ at His coming.

However, in reality, Scripture testifies that the Church has fallen and divided into tens of thousands of competing denominations. Revelation 2 and 3 attest to this fall by calling for ‘overcomers’. Acts 20:28–30 warns that savage wolves would arise among church leaders, leading to human hierarchy and control. Because of this, not all church members will experience the full salvation Paul describes in Romans at Christ’s coming.

We now turn to the second aspect of salvation Paul outlines in this epistle—sanctification by faith (Romans 5:12–7:25). Let us consider the term ‘sanctification’ as used in Romans 6:19: “... so now present your members as slaves of righteousness for sanctification.” And in Romans 6:22: “... you have your fruit to sanctification, and the end, everlasting life.”

The term ‘sanctification’ is translated from the Greek ‘hagiasmos’ (a noun), which appears ten times in the New Testament. According to Dictionary of Old and New Testament Words by William Mounce (p. 338), ‘hagiasmos’ denotes both a process and its result—making something pure and holy. The opposite of holy is common. Thus, when something (a person or a temple object) is set apart for Elohim’s purpose, it becomes holy. Christians are called saints because they have been set apart for Elohim’s purpose. According to Mounce, sanctification is a process—and this is true, for just as ‘justification by faith’ is a process, ‘sanctification by faith’ is also a process, because saving faith is a growing, developing faith. Hence, sanctification, too, is progressive.

We must not associate holiness merely with sinlessness. Even though Christians are called ‘holy ones’ immediately upon being born again, they are still in the process of sanctification—just as the Corinthian believers were called ‘saints’, though they had many moral failures.

Next, we must understand: from what are we sanctified or set apart?

1. From sin (singular)—the power of sin. Sin is a ruling power that causes one to commit sins, or more precisely, the personification of Satan working within the human body. Paul explains deliverance from this power in his section on sanctification by faith.

2. From the Law—believers are no longer under the Law but under grace. Paul explains the difference between living under Law and living under grace.

3. From the sting of death (1 Corinthians 15:55–56)—the sting of death is sin, and the power of sin is the Law.

Christians experience sanctification as long as they remain under grace and under the law of the Spirit of Life (zoe). If a Christian steps out from the protection of this law of the Spirit of Life, he

falls again under the bondage of sin, death, and the Law—even though he has been born again and possesses the seed of ‘zoe’.

Paul uses both ‘blood’ and ‘cross’ to explain Christian salvation. For justification by faith, he speaks of the blood of Christ; for sanctification by faith, he speaks of the cross of Christ. In justification, Christ died for us—His blood removes our sins. In sanctification, we die with Christ—our old man is crucified with Him on the cross. We shall explain this further later.

Let us continue our discussion on sanctification by faith, as we now enter the passage of Romans 5:12–21, where two men, two acts, and two corresponding results are discussed. These two men are Adam and Jesus Christ. Notice verse 12, which says, “Therefore, just as sin entered the world through one man, and death through sin, in this way death came to all people, because all sinned.” This verse affirms that sin and death entered the world through the act of one man—Adam. Before we examine Adam’s act, let us first consider why the act of one man, Adam, brought consequences upon all mankind—namely, sin and death. This is because Adam was the head of the human race. Thus, this passage speaks about headship.

Elohim regarded Adam’s act of disobedience in the Garden of Eden not as an individual act, but as a collective act—an act representing all humanity—because Adam was the head of mankind. Similarly, the act of Jesus Christ before Elohim was not an individual act either, but a collective act, for Jesus Christ is also the head of mankind. This concept of headship becomes clearer when we consider 1 Corinthians 15:45–49. Look at verses 45–47: “So it is written: ‘The first man Adam became a living being’; the last Adam, a life-giving Spirit. The spiritual did not come first, but the natural, and after that the spiritual. The first man was of the dust of the earth; the second man is of heaven.”

Let us note two important facts here. First, the first man, Adam, became a living soul. Yet we know that this first man fell into sin—into the realm of death—and brought all his descendants into that same realm of death. Then Christ Jesus, as the last Adam, settled the entire debt of Adam’s descendants. Through His death, Christ Jesus fully paid the debt of sin and all its consequences. Through His resurrection, Christ Jesus became the last Adam, the Spirit who gives life. The Greek word translated ‘gives life’ is ‘zoopoieo’ (a verb), meaning ‘to make alive’, from ‘zoe’, divine life. Thus, Christ Jesus is the Spirit who imparts ‘zoe’—divine life—to all the descendants of fallen Adam, according to their order (1 Corinthians 15:23–24).

Second, the first man was of the dust of the earth, but the second man is from heaven. This is what we mean by headship. Just as the head of the first humanity fell and brought all his descendants into death, so also the head of the second humanity will bring all mankind into heavenly humanity. The second man is the new creation. Jesus Christ is the head of this second humanity. That is why Revelation calls Him ‘the beginning of the creation of God’ (Revelation 3:14)—not meaning that Jesus Himself was created, but that He is the head of the new creation, just as Adam was the head of the old creation.

Thus, we see that Elohim created man—Adam—and that Adam and all his descendants fell into the realm of death. Then Elohim created a new creation—the second man. The head of this new creation is Jesus Christ, who, through His death and resurrection, became the life-giving Spirit. As such, Jesus imparts His life to all the descendants of the first man, but each in due order. As He said, “…and I, when I am lifted up from the earth, will draw all men to Myself” (John 12:32).

From 1 Corinthians 15, the principle of headship becomes clear. Let us now return to our passage in Romans 5:12–21. Verse 12 again says: “Therefore, just as sin entered the world through one man, and death through sin, in this way death came to all people, because all sinned.” Let us now explore further what sin and death mean, since both entered through Adam’s transgression. Concerning sin (singular), we have already stated that it refers to a personified power—Satan himself. This will be seen more clearly in chapter 7. For now, we understand that sin is a power that causes all the descendants of Adam to commit sins. Sin operates as a law, ‘the law of sin’ (Romans 8:2). A law is something general—it applies universally. For example, the law of gravity applies to all; whoever throws an object upward will see it fall down. Likewise, the law of sin applies to all the descendants of Adam and resides in every human body. As Romans 7:23 says, “…the law of sin which is in my members.” We will later see how Elohim provides the way for us to be sanctified—set apart for Him—and freed from this law of sin.

Now, what does death mean? Many Christians think that death means physical death, but that understanding is incomplete. Let us look at Genesis 2:17: “…for in the day you eat of it you shall surely die.” What does ‘die’ mean here? When Adam ate of the tree, he did not immediately die physically. The Hebrew phrase used is ‘muth ta-muth’, which literally means, as rendered in Young’s Literal Translation, ‘dying thou dost die’. This means: ‘the moment you eat of it, you will receive a kind of life called death, which will eventually result in physical death’.

Thus, when Adam ate of the forbidden tree, he immediately entered into a kind of life called death—a death-life—which in time led to physical death. Hence, when Adam and Eve sinned, they were expelled from the Garden of Eden (the earthly expression of the Kingdom of Heaven) and began to live a death-life that ultimately ended in physical death. This is the wages of sin, which is death (Romans 6:23).

The book of Hebrews affirms that the devil holds the power of death (Hebrews 2:14). This means that since Adam and Eve fell, all humanity has lived under the dominion of a death-life ruled by Satan. Ecclesiastes describes this death-life as life ‘under the sun’, concluding that ‘all is vanity’. Indeed, every human life lived under death—whether rich or poor, wise or foolish—is ultimately vanity. Thus, all the descendants of Adam and Eve live under the law of sin and death. This is the true consequence of Adam’s fall—not eternal hellfire as is often misunderstood.

Now we come to the conclusion of the passage on sanctification by faith (Romans 5:18–19): “Consequently, just as one trespass resulted in condemnation for all people, so also one righteous act resulted in justification and life for all people. For just as through the disobedience of one man the many were made sinners, so also through the obedience of one man the many will be made righteous.”

Among many Bible teachers within mainstream Christianity—where the doctrine of eternal hell has become an established tenet—the word ‘all’ in these verses is reinterpreted to mean something less than what Paul intended. Why? Because within the ‘kosmos’ of organized Christianity, the teaching that all people will eventually be saved has been labeled heresy—universalism.

However, for Christians outside this kosmos—those who do not depend on denominational salaries or positions, and who therefore seek no honor from men—the term ‘all’ in these verses confirms that, in the end, ‘all people will be saved’. We must say this because for many professional theologians, this issue of ‘all’ is not merely theological—it is also a matter of livelihood. Who would leave the religious ‘kosmos’ when one’s income depends on it, even though it is known that the ruler of religious systems—including Christianity supported by the three false doctrines of Jezebel, Balaam, and the Nicolaitans (Revelation 2–3)—is Satan himself?

Let us now examine the word ‘all’ in its context. Paul is speaking of two men: Adam and Christ Jesus, where Adam is called a ‘type’ (‘tupos’) of Christ (5:14)—that is, a model or pattern. A model bears resemblance to the original; therefore, Christ’s act must have effects corresponding to Adam’s act. If Adam’s act brought ‘all’ men under sin and death, then Christ’s act, as the anti-type of Adam, must bring ‘all’ men into righteousness.

Paul then explains that the grace of Elohim surpasses the effects of Adam’s transgression (5:15–17). If through one man all fell under sin and death, then by the far greater grace of Elohim, ‘all’ must ultimately experience His grace. Otherwise, Adam’s sin would be more powerful than Christ’s redemptive act—a blasphemous idea.

We may briefly refer to 1 Corinthians 15:20–28, where Paul lays out the order of resurrection. The ‘all’ here is clear: as in Adam ‘all die’, so in Christ ‘all will be made alive’ (vv. 21–22). Each, however, in his own order (v. 23). The context unmistakably refers to all humanity. Thus, the conclusion of Romans 5:18–19 is that all were condemned through Adam, and all will receive life through Christ Jesus.

We now proceed to Romans chapter 6, which continues the theme of sanctification by faith. This entire chapter shows how we die and rise with Christ into sanctified living. We have already seen that justification by faith is a process; likewise, sanctification by faith is also a process. The faith that saves is an ever-growing faith—‘from faith to faith’.

However, we must remember that the moment a person believes in the Lord Jesus, they immediately experience justification by faith, sanctification by faith, and glorification by faith. This initial experience we may call the “gate experience.” Yet there must also be a continuing “path experience,” a growth toward the full realization of salvation.

Romans 6:4 says, “Therefore we have been buried with Him through baptism into death, so that just as Christ was raised from the dead through the glory of the Father, we too might walk in newness of life (‘zoe’).” This verse speaks of our identification with Christ—not only did Christ die for us, but we also died with Him.

When Christ was raised by the glory of the Father, we received new life—zoe, the divine life. The basis of this ‘zoe’ life is Christ’s resurrection. 1 Peter 1:3 confirms this: “He has caused us to be born again through the resurrection of Jesus Christ from the dead to a living hope.”

Romans 6:6 further explains, “Knowing this, that our old man was crucified with Him, that the body of sin might be rendered powerless, that we should no longer be slaves to sin.” To be sanctified means to be ‘set apart for God’. Yet through Adam’s fall, we became slaves to sin; thus, we must be freed from the power (law) of sin dwelling in our bodily members.

How does this deliverance take place? Romans 6:6 shows three elements in the process of sinning: (1) the ‘old man’—our Adamic self, inherited through natural birth; (2) the ‘law of sin’ operating in our members; and (3) the resulting sinful acts. Our old man responds to the enticement of sin’s power, resulting in sinful deeds. First, the old man. This old man is the person we inherit because we are descendants of Adam who has sinned. Our old man will respond to every enticement of sin (the power of sin that dwells in our bodies), causing us to commit sinful deeds.

Second, the body of sin. Why is our physical body called the “body of sin”? Because the law of sin, or the power of sin, dwells within our physical body. Third, sin (in the singular form), which is the personification of the Devil within our body—a power that drives us to commit sins.

What is the Word of God’s solution to these three factors that cause us to sin? God’s solution is not to “extract” the root of sin that dwells in our physical body, as one would extract a decayed tooth. Nor is it to “suppress” the physical body, as ascetics do by “punishing” their bodies to avoid sin. Rather, God’s solution is to crucify our ‘old man’ together with Christ, so that when the power of sin tempts us to commit sin, we give no response to it—just as a dead person gives no response when tempted. If we have been delivered from sin (the power of sin), then we can be sanctified (set apart) for God’s purposes. Romans 6:18 affirms, “You have been set free from sin and have become slaves to righteousness.”

Let us continue our discussion on “dying with Christ,” where our old man has died to sin (Romans 6:2, 6), so that we can be set apart for God, leading to ‘sanctification by faith’ (6:22). The fact that our old man was crucified with Christ on the cross must be properly responded to. When we see this fact in God’s Word and respond correctly, we grow in ‘sanctification by faith’.

Let us look at several things that believers (those who have been born again) must respond to—those who have already experienced the “door” of sanctification by faith.

First, knowing. Romans 6:6 says, “For we know…” In the New Testament, the term ‘know’ comes from two Greek words: ‘ginosko’ and ‘oida’. Ginosko refers to outward or objective knowledge, while oida refers to inward consciousness or subjective knowledge. Romans 6:6 uses ginosko, but Romans 6:9 and 16 use oida. This means our knowledge must mature—not remaining merely outward (ginosko), but becoming inward and experiential (oida).

Second, reckoning. Romans 6:11 says, “So you also must consider yourselves…” The Greek word ‘logizomai’ (a verb) used here does not merely mean to look briefly but also to reason, to conclude, and to decide with understanding. It signifies a deep, deliberate act of reckoning.

Third, presenting the members of our body to God. Romans 6:13 says, “Do not present the members of your body to sin… but present yourselves to God…” (NASB). Here, the act of presenting oneself to God is particularly related to the members of our body. Although Romans 6 mainly speaks of sinful acts committed through the body, this does not mean sins of the soul and spirit are ignored. The sins committed by born-again Christians through their bodily members are often called “specific sins,” “particular weaknesses,” or “habitual sins”—those recurring failures that cause believers to fall into despair in their struggle against sin.

Now let us enter our personal experience as Christians who struggle against the law of sin within our physical body. Often, though we believe our old man has died with Christ, and though we have reckoned it so, and have presented our members to God to be used as instruments of righteousness, we still fall into certain sins. Why is that so?

Romans 8:2 provides the answer: “For the law of the Spirit of life (‘zoe’) in Christ Jesus has set you free from the law of sin and death.” We cannot overcome the power of sin in our body through our MIND’S STRENGTH, even after following the steps of knowing, reckoning, and presenting our members to God. We can only overcome sin through the divine life (‘zoe’) within us. If our ‘zoe’ life has not yet matured sufficiently, then even after following these steps, we will still fall into our particular sins. Growth in ‘zoe’ life takes time. We will discuss this further when we reach chapters 7 and 8.

Before entering chapter 7, we must first discuss Romans 6:23, which says, “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord” (LITV). There are at least two reasons we must revisit the statement that “the wages of sin is death.”

First, within Christianity, the doctrine of eternal hell—understood as “hell forever and ever”—is commonly accepted. If the doctrine of eternal hell truly originated from the Bible, then JESUS NEVER PAID OUR DEBT OF SIN. For if paying the debt of sin for even one person required eternal punishment, Jesus would have to remain in hell forever. How much more, then, for two, three, or countless people chosen by the Father for salvation? Clearly, this is irrational and illogical.

Second, as we have already discussed, death is a form of life under the dominion of the Devil. Therefore, to save mankind, Jesus only needed to conquer this death-life controlled by the Devil. How did Jesus conquer death? His life (‘zoe’) itself conquered the life of death. The coming of Jesus as the Savior of the world, through the power of the Gospel, broke the power of death and brought ‘zoe’ life (2 Timothy 1:10). Jesus only needed to remain in the realm of death for three days—then He rose again. His resurrection proves that His ‘zoe’ life triumphed over death. And Jesus imparts His ‘zoe’ life to all who believe in Him (John 10:10). The life of death is swallowed up by the abundant ‘zoe’ life, which continues to grow. Salvation and victory for believers occur as the ‘zoe’ life within them continuously “swallows up” the death-life that is the wage of sin.

It is helpful to review a brief history of the doctrine of eternal hell so that believers may reconsider it. For the first few centuries of church history, the majority of Christians believed in the ultimate salvation of all mankind. Through historical study, it is evident that Augustine (354–430 AD) was the first church father to teach eternal damnation in his famous book The City of God. Then Jerome (345–420 AD), who translated the Bible into Latin (the Vulgate) around 380 AD—making it the official Bible of the Roman Church—translated the Greek word ‘aion’ (meaning age or era) into Latin as aeternus, which he should have rendered as era. Later English translations followed Jerome’s version and rendered ‘aeternus’ as ‘eternal’ or ‘forever and ever’. Thus, nearly all English Bibles today use the term ‘eternal’ or ‘forever and ever’.

During Emperor Justinian’s reign (527–565 AD), the Justinian Code—a 50-volume work—was published, and in 540 AD, he decreed that certain doctrines be established, particularly that the life of the saints was eternal, and likewise, the punishment of the lost was eternal. He made this decree under the influence of Augustine’s teachings, ignoring the views of Origen (185–254 AD) and other church fathers, as well as the Apostles, who believed that all would ultimately be saved. Thus, Augustine, Jerome, and Emperor Justinian are chiefly responsible for the doctrine of eternal hell. Therefore, the wages of sin is death—not eternal hell, as the majority of Christians today believe.

Now we enter chapter 7, where Paul discusses ‘bondage in the flesh under the Law because of the law of sin dwelling in the body of believers’. Paul here clarifies Romans 6:14: “For sin shall not have dominion over you, for you are not under law but under grace.” We must understand this verse before proceeding to chapter 7. Romans 6:6 states that we have died with Christ—our old man crucified with Him. Therefore, the law of sin within our body receives no response when it tempts us to sin. That means we are no longer under the dominion of sin (the power of sin). But Paul emphasizes that we are no longer under sin’s dominion ‘as long as we live under grace and not under the Law’.

Why is that? Because the power of sin is “revived” when someone lives under the Law and not under grace. Romans 7:8–10 explains, “But sin, taking opportunity through the commandment, produced in me coveting of every kind; for apart from the Law sin is dead. I was once alive apart from the Law, but when the commandment came, sin became alive and I died.” This does not mean that the Law is unholy, unrighteous, or bad—but because of the flesh (‘sarx’, meaning human nature or the condition resulting from Adam’s fall), the commandment intended to bring life instead brought death (7:10).

Romans 7 describes the ‘experience of a born-again believer’ who does not continue to live under grace. We will later discuss in detail what it means to live under grace and not under the Law. For now, understand that living under the Law means that ‘I’ (the ‘sarx’, the human being) must perform this or that requirement. But living under grace means that the ‘Spirit’ performs in us what must be done as believers.

We must also recognize that the Law in Christian terms often refers to religious regulations. If a Christian worships God by observing religious rules—“must do this, must not do that”—he is living under the Law. This means he is practicing religion in his own strength, as ‘sarx’ (flesh). We must remember that human flesh can do both ‘good’ and evil, since Adam ate from the Tree of the Knowledge of Good and Evil. Thus, Christians may perform many ‘good’ acts (observing religious regulations, avoiding obvious sins like theft or lying), yet still live under the Law, not under grace.

Such Christians are religious Christians. Religious Christians, with all their outward observances, actually live outside of grace—because it is not the Spirit acting within them, but their own effort following religious rules. We shall see in chapter 7 how believers are freed from the Law and live under grace.

Continuing in chapter 7, Paul explains what it means to live under grace and not under the Law. Living under the Law means striving to gain God’s favor by one’s own effort, but living under grace means that the Spirit performs what must be done within us as believers.

Paul explains that the Law has dominion over a person only as long as he lives (7:1). Just as a wife is bound to her husband by law while he lives, but is released if he dies—so we, having died with Christ to the Law, are released from it. Like the wife who becomes free when her husband dies, we have died to the Law and are now free to belong to Another—to Him who was raised from the dead—so that we might bear fruit for God (7:4).

Romans 7:6 says, “But now we have been released from the Law, having died to that by which we were bound, so that we serve in newness of the Spirit and not in oldness of the letter.” The phrase ‘serve in newness of the Spirit’ is equivalent to living under grace. Why? Because the Holy Spirit within us empowers and performs what we should do as followers of Christ—unlike ‘the oldness of the letter’, which refers to serving according to legal regulations.

For Jews bound under the Mosaic Covenant, they indeed served Yahweh under the Law. Yet they were not meant to ‘earn’ God’s favor or ‘justify’ themselves before Him by keeping the Law—for it is clear that no one can be justified before God by the Law. Israel was called to ‘believe’ in Yahweh and express that faith by obeying the Law’s requirements. The saints of the Old Testament were people of faith who expressed their belief by fulfilling the Law. But the Pharisees and scribes of Jesus’ time sought justification by their own observance of the Law, thus falling into religious bondage.

We must continually emphasize what it means to ‘live under grace’. For in modern Christianity, worship is often no longer ‘under grace’—that is, in spirit and in truth—but rather external and ritualistic, following man-made religious systems. Paul warned against such outward worship in 2 Timothy 3:5: “Having a form of godliness but denying its power. Turn away from such people.” The word ‘form’ (Greek ‘morphosis’) means external appearance. Christians who worship under religious rules display an outward appearance of godliness but deny its inner reality and power.

When a believer sees that he has died with Christ, freed from the Law and from religious regulations imposed by church leaders, he will live under grace and follow the Lord Jesus through the power of the Holy Spirit. We have established that sin will no longer have dominion over us as long as we live under grace—not under the Law—and that we have died to the Law and to religious ordinances made by Christian leaders. Therefore, we now serve the Lord in newness, solely by the leading of the Holy Spirit.

We will now discuss the ‘three laws within us’, to further understand why we must continue living under grace—that is, following the Lord Jesus. Wherever He went, day after day, it was by the power of the Holy Spirit. Let us not become enslaved again by a new ‘Law of Moses’, that is, by religious regulations, so that we fall back under the power of sin. This is the struggle of Christians that Paul describes in chapter 7.

Consider Romans 7:23, “But I see another law in my members, warring against the law of my mind and bringing me into captivity to the law of sin which is in my members” (ILT). Also, Romans 8:2 says, “For the law of the Spirit of life in Christ Jesus has made me free…” (ILT). Compare this with Young’s Literal Translation, Romans 8:2: “for the law of the Spirit of the life (‘zoe’) in Christ Jesus…”.

Thus, there are three laws within us: first, the law of sin that dwells in our physical body; second, the law of the mind that is in our soul; and third, the law of the Spirit of Life (‘zoe’) that dwells in our spirit, because the Holy Spirit abides in our spirit. Let us now explain how these three laws operate in the life of a Christian (a born-again person). When the law of the Spirit of Life (‘zoe’) is active in us, we respond in obedience, because the law of the mind in our soul ‘delights’ in the laws of God (7:22). However, if for some reason the law of sin becomes active, then we will commit sinful acts, especially through our physical body, since the law of sin resides in it.

When, then, is the law of the Spirit of Life active, and when is the law of sin active? If we live under grace — meaning we are not enslaved by religious regulations of any kind — and we simply ‘flow’ with the leading of the Holy Spirit day by day, then the law of sin does not operate, or more precisely, remains ‘inactive’ within us. Why call it inactive? Because the moment we live the Christian life by our own strength (not under grace) and continue following religious rules, the law of sin becomes active again within us. The law of sin is never removed from our body permanently; it remains in our physical flesh as long as we live in this world. However, when we ‘flow’ under the leading of the Holy Spirit, the law of sin becomes inactive in our body. THE ONLY WAY TO BE FREE FROM THE LAW OF SIN IN OUR BODY IS TO FLOW WITH THE LEADING OF THE HOLY SPIRIT DAY BY DAY.

Perhaps an example will help clarify these three laws at work within us. Suppose a preacher — whether a pastor or any other title — is preaching from the pulpit; most likely, the Holy Spirit is at work, enabling him to preach under anointing. But if he does not live under grace, meaning he conducts his Christian life under religious regulations and does not ‘flow’ with the Holy Spirit daily, then he may fall into sins of the body, such as immorality or adultery, just like unrepentant sinners.

Many Christians are puzzled as to why a preacher who is anointed on the pulpit can commit sexual immorality after leaving it. The explanation is this: while preaching, the Holy Spirit was working through him; but since he does not live under grace day by day, the ‘law of sin’ in his body becomes active again.

The law of sin within the body of a ‘senior’ servant of God, who may be greatly anointed on stage, is just as ‘brutal’ as the law of sin within any human being. Why? Because God’s solution was not to ‘remove’ the law of sin from the human body, but to teach mankind to live continually under grace — to keep ‘flowing’ under the guidance of the Holy Spirit day after day. The moment someone steps outside the Spirit’s leading, he falls under the power of the law of sin.

We can summarize Paul’s struggle in chapter 7 as follows: “Bondage in the flesh under the Law due to the presence of the law of sin in the believer’s physical body.” The conclusion of chapter 7 is written in verse 25: “I thank God through Jesus Christ our Lord. So then, with the mind I myself serve the law of God, but with the flesh the law of sin” (ILT).

This verse shows that after giving thanks to God, Paul writes his conclusion: “With the mind I serve the law of God, but with the flesh the law of sin.” It seems as though Paul has two personalities — one serving God’s law with the mind, the other serving sin with the flesh. But that is not the case.

Paul is emphasizing that the law of sin within our physical body — our ‘flesh’ (sarx) — is never removed or erased from a believer. In fact, he firmly declares that the body is subject to death because of sin: “And if Christ is in you, the body is dead because of sin…” (8:10). The desires of the flesh cease (become inactive) only as long as we live by the Spirit. Galatians 5:16 affirms this: “…walk by the Spirit, and you will not fulfill the lust of the flesh.”

We may compare this with the Galatian church, which sought perfection by returning to the Law. They observed special days, months, seasons, and years, and practiced circumcision — in short, they wanted to live under the Law (Galatians 4:10,21). They began with the Spirit but tried to perfect their Christian life by the flesh. Paul offers only one solution: “LIVE BY THE SPIRIT.” To live by the Spirit, in the Galatian context, means not to be enslaved by the Law. Galatians 5:1 says, “It is for freedom that Christ has set us free; therefore stand firm, and do not be entangled again with a yoke of bondage.”

A life led by the Spirit is a life of freedom — not lawlessness, because the Holy Spirit is the Spirit of order — but freedom from religious enslavement. A truly free Christian is one who becomes a servant of the Holy Spirit, following His leading daily, without bondage to any religious system.

Looking briefly at the Christian world today, if asked what is most dangerous and destructive among believers, my answer would be ‘religious bondage’ imposed by Christian leaders. Why? Because Acts 20:28–30 warns that savage wolves will arise, drawing the Lord’s disciples after themselves through false teachings. The apostle John identifies these false doctrines as those of Jezebel, Balaam, and the Nicolaitans (Revelation 2–3). These, I believe, are the most perilous forces in Christianity.

Returning to Paul’s conclusion in Romans 7: the law of sin remains in the believer’s physical body (the fleshly nature) and can only be rendered inactive if the believer is led by the Spirit daily. Therefore, throughout church history, whenever believers fall into moral corruption, it confirms Paul’s conclusion that fleshly bondage becomes active through religious regulations.

Now, as we enter chapter 8, verse 2 says, “For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death.” Young’s Literal Translation reads, “for the law of the Spirit of the life…” The more accurate rendering emphasizes that ‘the law of the Spirit of Life’ (‘zoe’) sets believers free from the law of sin and death.

We must understand what ‘the Spirit of Life’ (‘zoe’) means. When Jesus came into the world, He declared His purpose clearly — to give ‘zoe’ life to believers. John 10:10 says, “…I have come that they may have life (‘zoe’), and have it abundantly.” This means that the life (‘zoe’) in believers must grow until it overflows. Abundant life has nothing to do with material wealth, health, or worldly prosperity. When ‘zoe’ life is given to a believer, it begins as a seed that must grow — just as Jesus described in the parable of the sower.

When someone is born again, he receives the seed of ‘zoe’ life in its initial stage, just as a baby receives life from its parents. The ‘zoe’ life within the believer must continue to grow so that it can overcome the law of sin and death. In the early stage of the Christian life, when ‘zoe’ is still weak (like an infant), the believer experiences a weary struggle against the law of sin and death within. Such a person repeatedly falls into certain sins, especially those committed by the body. Despite all efforts and resolutions, he fails — because only the power of ‘zoe’ life can free us from the law of sin and death, and that ‘zoe’ may still be immature. Thus, his struggle is driven merely by willpower, not by life-power. This is why he keeps falling, feeling defeated, unworthy, and condemned.

Yet if he does not give up but continues to follow the leading of the Spirit of Life day by day, the ‘zoe’ within him will grow and eventually overcome the law of sin and death. Still, this victory remains only as long as he continues walking in the Spirit daily. The moment he acts out of self-will or pride, he will fall again into sin. We must always remember that the law of sin remains in our members as long as we live in this world. This law can only be overcome by the law of the Spirit of Life, as long as we keep walking by the Spirit.

Every Christian experiences the reality of Romans 7 in the early stages of faith — wanting to do good but doing the evil he hates (7:15,17). But ultimately, he will triumph if he continues to live under grace, following the Spirit’s guidance day by day. Let us continue with Romans 8:3–4: “For what the law could not do, in that it was weak through the flesh, God did by sending His own Son in the likeness of sinful flesh, and for sin, He condemned sin in the flesh, that the righteous requirement of the law might be fulfilled in us who do not walk according to the flesh but according to the Spirit” (LAI). Several points arise from these verses:

First, what does ‘weak through the flesh’ mean? Those who live under the Law must fulfill all its demands. James even says that if one breaks just one part, he is guilty of all (James 2:10–11). But the problem is that fallen humanity, being fleshly, cannot fulfill the Law’s demands. That is the meaning of ‘weak through the flesh’. The Law is good, but humans, being fleshly, cannot carry it out.

Second, God’s solution was to send Jesus in the likeness of sinful flesh — having a body like ours, though without sin — and He died on the cross to condemn sin in the flesh.

Third, Jesus condemned sin in the flesh so that ‘the righteous requirement of the Law might be fulfilled in us’. What does ‘fulfilled’ mean? It means WE NO LONGER HAVE TO PERFORM THE ENTIRE DEMANDS OF THE LAW. Instead, WE LIVE LED BY THE SPIRIT DAY BY DAY.

This third point is crucial. In today’s Christianity, a substitute for the Law has emerged — religious regulations. These rules combine selected portions of the Law, often related to money, with denominational traditions and leadership decrees. Examples include: “You MUST attend Sunday services at a particular denomination,” “You MUST give tithes, firstfruits, faith pledges, or offerings,” “You MUST follow denominational rules or senior pastors’ instructions.” The word “MUST” itself reveals a demand. Yet Paul clearly states that the Law’s demands are fulfilled in us who worship according to the Spirit’s leading day by day.

I have already written elsewhere about the origin and motives behind these religious regulations — mainly that church leaders, attacked by savage wolves (Acts 20:28–30), use false teachings to draw the Lord’s disciples after themselves. To gain followers, they must impose religious rules. WITHOUT RELIGIOUS RULES, IT IS IMPOSSIBLE FOR CHRISTIAN LEADERS TO MAKE THE LORD’S DISCIPLES THEIR FOLLOWERS — OR TO CONTROL THEIR MONEY.

If the servants of God truly taught that Christians must worship ‘according to the Spirit’ — meaning led by the Spirit daily, without a single religious rule — no believer would ever fall into bondage to religious systems or become a follower of men. Paul, Peter, and John never sought followers; the early church worshiped ‘in spirit and in truth’, as Jesus taught in John 4. Thus, Paul firmly teaches that the requirements of the Law are fulfilled in those who live and worship according to the Spirit’s daily leading.

Let us reemphasize the third point (Romans 8:4): Jesus condemned sin in the flesh so that ‘the righteous requirement of the Law might be fulfilled in us’. What does ‘fulfilled’ mean? It means WE NO LONGER HAVE TO KEEP ANY PART OF THE LAW. This does not mean we must observe ‘some’ of its regulations, as many Christian leaders claim, but that WE LIVE LED BY THE SPIRIT DAILY. This was the life of the early church in the book of Acts — a truly living ‘organism’, not a religious organization. This is the church Jesus meant when He said, ‘I will build My Church’ — the Body of Christ, in which Jesus Himself, by the authority of Life (‘zoe’), governs every member directly.

If that is the case, does the Organism not have human leaders? Of course, the early church did have its leaders. Jesus Himself gave apostles, prophets, evangelists, teachers, and shepherds. Yet, all of them functioned as leaders ‘within the context of the Organism’.

We need to briefly discuss human leadership within the context of the Organism, which we may call Body Leadership, as opposed to leadership within the context of the Organization (the “managers” in the realm of Christendom). Let us examine Colossians 2:19 and Ephesians 4:16. We will not expound the entire verses, but we shall compare and relate them through the word ‘growth’ that appears in both passages.

Colossians 2:19 speaks of ‘its growth which is from God’ (NASB). In the Greek text, two words are used—‘auxanō’ and ‘auxēsis’—which are rendered in the Indonesian Bible as ‘its divine growth’. However, the more accurate rendering should be, ‘may increase with the increase of God’ (Young’s Literal Translation). This means that the growth of the Body is the growth of God Himself—the growth of the divine Life (‘zoe’).

In this verse, the “joints and ligaments” (the leaders of the Body) function to support and knit the Body together. Meanwhile, Ephesians 4:16 affirms that “the growth of the Body” occurs as it is joined and held together by what every joint supplies. When we compare these two passages, we may conclude that the growth of the church as an Organism is the growth of the divine Life of God, wherein the leaders (“joints and ligaments”) function to support and unite the Body.

What we have just discussed is ‘Body Leadership’. We can see here that such leaders (the joints and ligaments) must absolutely move and function according to the authority of Life. Within the context of the Body, the joints and ligaments cannot move independently or act in a way that harms the Body. Therefore, the leaders of the Organism are completely under the authority of divine Life and possess no authority of their own over the Body or its members.

Leaders within the Organism can only ‘equip’ and ‘serve’ the Body. Should a leader disobey the authority of Life, he will be cut off from that Life himself, while the Body remains unharmed. Why? Because the growth of the Body is determined solely by the growth of Life. Do we now see the true nature of leaders in the Organism?

First, they possess no authority whatsoever (no “seat of Moses”), for all authority remains in Life.

Second, they can only equip and serve the Body as servants, not as managers in the realm of Christendom—servants in the truest sense of the word.

Third, they cannot control the Body, nor take any material advantage from it.

If we ourselves stand in the position of leadership within the context of the Organism, our conduct will reflect these characteristics. Conversely, if leaders behave as though they have the right to rule, to profit, or to dominate, this proves that they are not functioning within the context of the Organism.

Thus, the role of leaders in the Organism—which is the Body of Christ—is entirely different from that of religious leaders in Christendom, who divide the Body of Christ by drawing the Lord’s disciples after themselves and sitting on “Moses’ chair” as denominational managers. If church leaders were to function as leaders within the Organism, then every member of the church would be able to minister and worship according to the leading of the Holy Spirit day by day. The requirement of the Law has been fulfilled within the church as an Organism.

Let us now turn to Romans 8:6: “For the mind set on the flesh is death, but the mind set on the Spirit is life and peace.” This verse defines both ‘death’ and ‘life and peace’. Consider, for instance, the definition of an ‘island’: “An island is a piece of land completely surrounded by water.” This statement can also be reversed: “A piece of land completely surrounded by water is an island.” The meaning remains the same.

Likewise, ‘the mind set on the flesh is death’ means that ‘death’ is the mind set on the flesh. The Greek term ‘phronēma’ refers to one’s ‘mind, disposition, or purpose’. The word ‘flesh’ (sarx) refers to ‘human nature’, the totality of man as a result of Adam’s disobedience. Scripture declares, “That which is born of the flesh is flesh.” Therefore, all humans are of the flesh, within which the law of sin dwells.

Thus, ‘death’ is the mind, disposition, and purpose of fallen humanity. Death is the wages of sin (Romans 6:23), and death is under the power of the devil (Hebrews 2:14). Death is not merely physical death, as many Christians suppose. When Adam ate from the Tree of Knowledge, God said, “You shall surely die” (Genesis 2:17). The Hebrew phrase ‘mut tamut’ literally means that at the moment he ate, he received a ‘kind of life’ that is death—a life under Satan’s dominion—which would eventually lead to physical death.

When Adam and Eve obtained this kind of life, they immediately felt shame and tried to cover their nakedness. Their nakedness was not a problem as long as the glory of God clothed them. But because they sinned and lost that glory (Romans 3:23), they felt shame and covered themselves with fig leaves. This attempt represents ‘religious effort’—for since the fall, every human being has religion. Religion is man’s effort to cover the shame caused by sin. Even atheism is a form of religion—a religion that denies God.

Religion consists of human beliefs and rules concerning good and evil. It originated when man ate from the Tree of Knowledge of Good and Evil. Why is this important? Because Christianity, which in its beginning was not a religion, has now become a religion within the world (the ‘kosmos’) of Christendom. The early believers were not religious, for they lived under the moment-by-moment guidance of the Holy Spirit. Jesus did not come to establish a religion but to impart His Life (‘zoe’, John 10:10).

Let us again note our verse above, ‘the mind set on the Spirit is life and peace’…? The desires of the Spirit and the desires of the flesh are opposed to each other. A person who lives according to the desires of the flesh cannot possibly be pleasing to Elohim. The desire of the Spirit is ‘zoe’, meaning that Christians must follow the leading of the ‘zoe’ life day by day if they want to fulfill the desire/thought/purpose of the Holy Spirit, and not merely practice religion with all its religious regulations. The Christian world has become filled with religious rules, ranging from Old Testament regulations (tithing, firstfruits), denominational/organizational rules, and rules made by senior leaders in every local congregation.

We will take only one example to prove that the Christian world has become a religion. We have already emphasized above that religion was born because humans ate from the Tree of the Knowledge of Good and Evil. The wages of sin is death, and death is the desire of the flesh. Let us consider just one work of the flesh—namely the spirit of division (Galatians 5:20). Throughout the history of Christianity, from the time of the apostle John until today, Christianity has become fragmented into tens of thousands of denominations. Why has this happened? Because of the desire of the flesh, as a result of eating from the Tree of Knowledge. Or in other words, because the Christian world has become a religion in which religion is human effort resulting from the fall.

In reality, the desire, thought, and purpose of the Spirit is only one—that Christians live by the ‘zoe’ Life or follow the leading of the ‘zoe’ Life day by day. The religious rules made by Christian religious leaders do not apply at all to the sheep of Jesus who follow Him wherever He goes (John 10:27; Revelation 14:4).

Let us continue discussing chapter 8, and now we will speak about the definition of the children of Elohim. Note Romans 8:14, which says, “For as many as are led by the Spirit of Elohim, these are the sons of Elohim” (ILT). Paul provides a very clear definition of the children of Elohim: those who are led by the Spirit of Elohim.

To understand further what it means to be led by the Spirit of Elohim, let us first discuss John 10. The matter of ‘being led by the Spirit’ has already become a “rare item” in the Christian world which has now become a religion. For example, if someone comes to a certain denomination and says that he wants to serve the Lord, but according to the leading of the Holy Spirit, surely the leaders of that local denomination will say that perhaps he is “in the wrong place.” Why? They will explain that everything here is already arranged by the highest leadership. There are job descriptions, there is a structure in which a person must know to whom he is accountable and who his subordinates are. There are office hours, programs that must be followed, and of course a salary. So the denominational leaders will wonder and ask, what do you mean by being led by the Spirit? Or perhaps they assume that if a “servant of God” follows all the programs, obeys organizational rules, and submits to his superiors, then he is already being led by the Spirit.

Why does this happen? Let us look at John 10 for the answer. The background of John 10 begins with the event when Jesus healed a man born blind (John 9). Because of his testimony, the formerly blind man was cast out by the Pharisees. After Jesus learned this and found him, the

man then believed that Jesus was LORD (Greek: ‘kurios’, the sole Master who rules the life of the formerly blind man). Jesus then said that He came into the world so that the blind would see, and those who see would become blind. These words were heard by the Pharisees (9:40), and Jesus then answered these Pharisees. The apostle John arranges his narrative so that all the way until John 10:39, the same theme continues. We call this theme “excommunication” by the Jewish religious leaders. Indeed, John writes his gospel and his epistles from the perspective of “excommunication,” but we will not discuss this further here.

Let us look at John 10:10, which is very often interpreted incorrectly by Christian religious leaders. John 10:10 states: “The thief comes only to steal and kill and destroy…” In general, Christian religious leaders interpret the thief Jesus refers to as the Devil. This means interpreting without considering context. Jesus was speaking to the Jewish religious leaders, not to the Devil. Therefore, the thieves and robbers are the Pharisees or the Jewish religious leaders.

Why is this so? Just imagine when Pilate asked the crowd whether Jesus or Barabbas should be released. Then the Jewish religious leaders stirred up the crowd so that they chose Barabbas to be released (Matthew 27:20). The Jewish religious leaders “STOLE” the hearts of the people, causing them to choose Barabbas and reject Jesus. Likely, among those people were many who had already received and experienced Jesus’ miracles. So the thief in John 10:10 is the Jewish religious leaders. They were the ones who killed Jesus, not Pilate. Pilate was merely used as an instrument by them, because the Sanhedrin was not permitted to execute someone under Roman rule.

Let us return to the Christian world. Generally, Christian religious leaders have DRAWN the Lord’s disciples to themselves, making them their own followers (Acts 20:28–30). The Lord’s disciples who have become followers of Christian leaders must submit and obey the organizational rules of these leaders. Is it still possible for the Lord’s disciples to follow the leading of the Holy Spirit wherever the Lamb goes, as written in Revelation 14:4? What is “killed” by Christian leaders is no longer Jesus physically, but the Holy Spirit who has the right to direct the Lord’s disciples—that is what is “killed” through their religious regulations. So, if we apply John 10:10 to the Christian world, who then are the thieves and robbers? Surely you can now answer. But again, the definition of the children of Elohim is those who are led by the Spirit day by day and who follow the Lamb wherever He goes.

Let us continue our discussion in Romans chapter 8. We have emphasized that the definition of the children of Elohim is those who follow the Spirit of Elohim wherever He leads them day by day. Again, we emphasize that the sheep of Jesus certainly hear the voice of Jesus (John 10:27). Hearing the voice of Jesus is the RESPONSIBILITY OF THE SHEPHERD—JESUS HIMSELF—and not the responsibility of Jesus’ sheep. If we ARE the sheep of Jesus, then we WILL DEFINITELY hear His voice day by day.

Hearing the voice of Jesus or being led by the Spirit day by day is not a strange thing for the sheep of Jesus. Unless a Christian (though born again) has a human shepherd or pastor whom they follow, then indeed hearing the voice of the Spirit day by day becomes “out of context”—outside the matter at hand, and no longer needs to be discussed, because such Christians are following a human leader (pastor or shepherd) and not the Lamb wherever He goes (Revelation 14:4). The sheep of Jesus do not need to be taught how to hear the voice of Jesus (1 John 2:20, 27). Christian leaders often teach “their sheep”—or rather, their stolen sheep—how to hear the voice of God. But for the sheep of Jesus, such teaching is unnecessary.

Let us continue with verse 17, which states: “And if children, then heirs—truly heirs of Elohim and joint-heirs with Christ—if indeed we suffer together, that we may also be glorified together” (ILT). There are several things to observe here. First, the children Paul is referring to are defined as those who are led by the Spirit day by day (8:14). Second, these children are joint heirs with Christ Jesus. Third, these children will suffer together with Christ. Fourth, these children will be glorified together with Christ. We will discuss these points one by one.

First, those who will receive the inheritance together with Christ are the children of Elohim who are led by the Spirit day by day. Why must we emphasize this? Because a child who has not yet come of age cannot receive his inheritance. Note Galatians 4:1: “…as long as the heir is not yet of age, he is no different from a slave, although he is master of all.” So if a Christian (though born again) has not yet come of age, he cannot receive his inheritance.

The meaning of a child “coming of age” is that he has reached a certain maturity, enabling him to inherit something from his father. Christians who follow human leaders (pastors or church shepherds) and do not follow Jesus wherever He goes will certainly not reach maturity. Becoming a mature Christian does not come through the Christian’s own efforts but is determined beforehand by the Father. James 1:18 states, “He has determined that we should be a kind of firstfruits of His creatures…” (ILT). The firstfruits here refer to Christians who have matured earlier. These Christians who have matured earlier are what we call “the firstfruits of the church”—those who have been predestined by the Father to mature first. They are the ones who will receive the inheritance later.

Let us now continue with Romans 8:17, where we come to the second point: ‘the children referred to by Paul are fellow heirs with Christ Jesus’. The term “fellow heirs” comes from the Greek word ‘sugkleronomos’, meaning to participate or share in the inheritance of Christ Jesus. Here, we will discuss the inheritance of Christ Jesus as the Only Begotten Son of God—that is, as King and High Priest according to the order of Melchizedek.

When Jesus asked the Pharisees about the Messiah, they quickly replied that the Messiah was the Son of David. Their concept of the Messianic kingdom resembled that of David’s earthly kingdom—with physical enemies, physical armies, physical blessings, and all things of a material nature. However, when Jesus quoted Psalm 110:1, saying, “The LORD said to my Lord: Sit at My right hand until I make Your enemies Your footstool,” and asked why David called the Messiah “Lord” if He was his son (Matthew 22:41–45), the Pharisees could not answer.

This shows that the Messianic kingdom exists in a higher dimension than David’s kingdom. David’s kingdom was merely a shadow or symbol of the Messianic kingdom, which is a heavenly one—the Kingdom in Heaven. Jesus told Pilate that His kingdom is not of this world. Yet, His kingdom will be established on the earth. That is why Jesus taught His disciples to pray for the coming of the Kingdom of Heaven—meaning, for the heavenly kingdom to come to earth. And why should the heavenly kingdom come to earth? As stated above, it is so that all the Messiah’s enemies may be subdued.

This is one of Christ Jesus’ inheritances—to be the King of kings. At present, Jesus is seated at the right hand of the Father, waiting until all His enemies are defeated. The last enemy to be destroyed is “death” (1 Corinthians 15:20–28). We must remember that “death” is a kind of life inherited by all mankind because of Adam’s fall (Romans 6:23), in which the devil became the ruler of the realm of death (Hebrews 2:14). Death, then, is the final enemy; and when it is defeated, there will be no more enemies. This means that once death is destroyed, all humanity held captive by the life of death will be set free—thus fulfilling the prophecy that every knee shall bow and every tongue confess that Jesus is Lord (‘kurios’ = sole ruler). Jesus firmly declared that when He is lifted up (referring to His death, resurrection, and exaltation at the right hand of the Father), He will draw ‘all men’ to Himself (John 12:32). This is one of Christ Jesus’ inheritances as the Only Begotten Son of the Father—to be the King of kings until all His enemies are subdued.

What about us who believe? We, too, will share in Christ’s inheritance. Those who believe will become kings under the leadership of the Messiah. Even now, we have been seated together with Christ Jesus in the heavenly realms (Ephesians 2:6). This, of course, refers to the spiritual reality—that we are already seated with Christ’s kingdom in heaven. We do not have to die physically to enter “heaven” somewhere far away, as commonly taught by many religious leaders. For those who believe, we are already in Christ’s heavenly kingdom.

When Jesus returns to earth (His “second coming”) as the righteous Judge over His people, He will establish His kingdom on earth together with His overcomers. For what purpose? To defeat all His enemies, so that God may be all in all (1 Corinthians 15:28). In Revelation 20:4, this earthly reign of the Messiah is called the ‘Millennial Kingdom’, in which Christ will rule with His overcomers on earth—with glorified bodies, of course (Revelation 5:10).

In mainstream Christianity, it is commonly believed that when Jesus returns, He will “rapture” His church to a beautiful place called heaven, or the Father’s house, to sing and worship forever; while those not chosen will go to eternal hell (the doctrine of eternal damnation). Such teachings are repeatedly emphasized in Sunday sermons and theological schools alike.

However, Amos 3:3 reminds us, “Can two walk together unless they are agreed?” Another version says, “unless they have agreed to do so.” The answer, of course, is no. If a Christian (born again) does not agree with Jesus’ plan to establish His kingdom on earth to subdue all enemies, then such a Christian cannot walk with Him in the age to come after His return.

We have established that the inheritance of Christ Jesus as the Only Begotten Son of God is to be King and High Priest according to the order of Melchizedek—and that we share in this inheritance. Indeed, Christ’s inheritance encompasses all things, and we share in all of them. That is why Paul said that he possesses all things (2 Corinthians 6:10). Romans 8:32 confirms this: “…how will He not also with Him freely give us all things?” Yet, the aspect of Christ’s inheritance we are discussing here pertains specifically to His ministry.

Now, we turn to Christ’s inheritance as High Priest according to the order of Melchizedek (Hebrews 5:6). The author of Hebrews emphasizes that the priesthood of Melchizedek is higher and superior to that of Aaron. We need not examine all the details of how Melchizedek’s priesthood surpasses Aaron’s, but we must note that when a priesthood changes, the governing law also changes accordingly. Hebrews 7:12 declares, “For when the priesthood is changed, of necessity there takes place a change of law also.”

So, what law governs the priesthood of Melchizedek? Hebrews 7:15–16 says, “…a priest arises according to the likeness of Melchizedek, who has become such not on the basis of a law of physical requirement, but according to the power of an indestructible life.” The priesthood of Melchizedek is based on ‘life that cannot perish’—that is, on ‘zoe’, divine life. Therefore, Jesus became High Priest according to the order of Melchizedek under the Law of Zoe that governs His priesthood. The priesthood of Jesus cannot be governed by the Law of Moses, for Jesus Himself ‘is’ the ‘zoe’ (“I am the life,” John 14:6). Because He is ‘zoe’, His entire priestly ministry is ruled by the Law of Zoe.

I Peter 2:9 declares, “But you are a chosen generation, a royal priesthood…” This means that believers are both kings and priests. Since Jesus is the High Priest according to the order of Melchizedek, believers, too, are priests according to that same order. Thus, what law governs the priesthood of believers? It is the Law of Life (‘zoe’). The early church was governed solely by this law—the Law of Christ’s Life (‘zoe’). The church moved only by the whisper, the guidance of the Holy Spirit. Paul called himself “a prisoner of the Spirit.” There were no religious ordinances or institutional regulations in the early church; it was entirely led by the Spirit’s life-giving law.

Let us now apply this truth to the modern Christian world to see what kind of corruption has taken place. The primary corruption lies in its priesthood. The priesthood of modern Christianity is not governed by the Mosaic Law—except, perhaps, in matters of money (tithes, firstfruits, and other financial regulations). Nor is it governed fully by the Law of the Spirit of Life (‘zoe’). Instead, it is a “mixed” priesthood—because the laws that govern it are also mixed. Each denomination has its own rules, and even local congregations create their own variations. This confusion has destroyed the priesthood of ‘all believers’.

What caused this corruption? Fierce wolves infiltrated the flock, leading religious leaders to exalt themselves and create their own ecclesiastical laws (Acts 20:28–39). The Catholic Church divided believers into clergy and laity; Protestantism further divided them into ministers and congregants.

We will add a little more about Christ’s inheritance as King of kings and High Priest according to the order of Melchizedek, in which we share as fellow heirs with Christ. Revelation 5:10 declares, “And You have made us kings and priests to our God, and we shall reign on the earth” (ILT). The ‘us’ here refers to the four living creatures and the twenty-four elders, who were redeemed by the blood of the Lamb from every tribe, language, people, and nation (Revelation 5:8–9). The four living creatures symbolize the priests, and the twenty-four elders represent the kings. Thus, the overcomers of the church—those redeemed by the blood of the Lamb—are made kings and priests according to the order of Melchizedek.

They will reign upon the earth in glorified bodies when the Lord Jesus establishes His kingdom for a thousand years—the Millennium (Revelation 20:4). They will also be given authority to judge. To ‘judge’ means not merely to pronounce sentences, but to teach people righteousness, as Isaiah 26:9 says, “…when You come to judge the earth, the inhabitants of the world will learn righteousness.” Therefore, our inheritance as kings and priests according to the order of Melchizedek will be received at His coming, when He establishes His kingdom on earth. Even now, we are being prepared to serve and reign with Him in that coming age.

We have discussed the first and second points of Romans 8:17: “And if children, then heirs—heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him” (ILT). Now let us examine the third point: ‘the children who are fellow heirs with Christ Jesus will also suffer with Christ’. At first glance, this third point might seem to imply that suffering with Christ is a condition for sharing His inheritance. However, suffering with Christ is not a prerequisite but rather an inevitable consequence for the children of God who are led by the Spirit daily. It is something that naturally happens to all who walk in the Spirit.

This does not mean that our sufferings are equivalent to Christ’s, for His sufferings were infinitely greater. Yet the principle stands: a disciple is not greater than his teacher. If the Teacher was rejected by the religious world of His time, then His disciples will also be rejected by the religious systems of theirs. Thus, we suffer with Christ as a natural outcome of following the Lamb wherever He goes. We do not belong to the ‘kosmos’ (the religious world system), and therefore we do not receive its glory, positions, wealth, or human praise. No—we live outside the ‘kosmos’ of Christianity, serving Him wherever He leads.

We have now discussed three points from Romans 8:17, and we come to the fourth, which we must understand deeply. Let us review the verse once more: “And if children, then heirs—heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him” (ILT). The three points already discussed are:

1. The ‘children’ Paul refers to are those defined in verse 14—Christians led by the Spirit of God daily.

2. These children are fellow heirs with Christ Jesus.

3. These fellow heirs will suffer with Christ.

Now we turn to the fourth point: ‘these children will be glorified together with Christ’. There are several key truths we must grasp about being glorified with Christ, for the topic of ‘glorification by faith’ is rarely discussed in modern Christianity. Most teachings focus on ‘justification by faith’ and ‘sanctification by faith’, but ‘glorification by faith’ is the ultimate and perfect consummation of salvation revealed in Paul’s Gospel in the book of Romans.

First, glorification by faith has not yet occurred. That is why Paul says, “For in hope we were saved…” (Romans 8:24). This means that perfect salvation—justification by faith, sanctification by faith, and glorification by faith—remains a hope yet to be fulfilled. This does not imply that a believer has not experienced these aspects at conversion; they begin at faith, but must grow and mature continually.

The glorification experienced by believers is ‘inward’. Colossians 1:27 says, “…Christ in you, the hope of glory” (ILT). Likewise, Colossians 3:4 declares, “When Christ, who is our life (zoe), appears, then you also will appear with Him in glory.” The zoe life within us must continue to grow; thus, these verses affirm that Christ, who is our zoe, is the hope of glory—and that our inward glory will be revealed when Christ appears at His coming.

Second, glorification by faith means the ‘adoption as sons’—that is, when the children of God receive glorified bodies like that of Jesus Himself. Romans 8:23 says, “…waiting eagerly for our adoption as sons, the redemption of our body.” This redemption refers to the liberation of our physical body, to be transformed into a glorified body. The meaning of ‘adoption as sons’ does not imply that we are not yet sons of God, but that our full sonship will be publicly manifested when our bodies are glorified. The meaning is that we have reached spiritual maturity (of full age) and are now able to receive our inheritance from the Father in heaven together with Christ.

Third, and very importantly, the event of glorification by faith involves all creation (Romans 8:19–21). We will discuss this later.

Let us now continue with the third point of glorification by faith, namely that this event involves all creation. The participation of all creation in the event of glorification by faith is clearly written in Romans 8:19–21: “For the earnest expectation of the creation eagerly waits for the revealing of the sons of God. For the creation was subjected to vanity, not willingly, but because of Him who subjected it in hope, that the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God” (LITV). There are several things we must discuss from these verses.

First, creation eagerly awaits the revealing of the sons of God.

Second, creation was subjected to vanity not of its own will, but by the will of the Father in heaven.

Third, creation will be liberated from the bondage of corruption — that is, it will take part in or enter into the glorious liberty of the children of God.

Let us begin with the first point. Creation — meaning all created beings — indeed eagerly awaits the event of glorification by faith. This does not mean that every creature consciously understands the doctrine of glorification by faith; even the majority within Christendom hardly understand it, as it is very rarely, if ever, taught from Sunday pulpits or theological seminaries. What it means is that all creation possesses an inner awareness or longing — an unspoken desire — to be set free from the bondage of this mortal life.

The second point emphasizes that the fall of all creation into vanity was not by the will of creation itself, but by the will of the Father in heaven. We know that all creation fell into vanity through Adam’s fall as the head of mankind. The important question now is: who caused Adam to fall into sin? Many theologians have attempted to explain the origin of sin and suffering in the world. Who, then, is responsible? If we observe the above verse carefully, the answer is simple: the Father in heaven is responsible for Adam’s fall, for He was the One who willed and designed it. Adam did not ‘want’ to fall into sin, but the Father willed it so, for His own purposes. Many theologians and Christians cannot accept this truth, for they ask, How could the Father in heaven, who is Love, design Adam’s fall, causing all creation to descend into vanity, suffering, and death?

Theologians have tried to “defend” God by arguing that Adam, through his free will, chose to eat of the forbidden tree. Others attribute it to the fall of Satan. These stories have long been believed by many Christians. Such “defenders of God” have persuaded believers that the Father could never do such “evil,” since all good comes from Him, and all evil comes from Satan or from Adam’s fall.

Let us cite a few verses before explaining Adam’s fall further — or perhaps we should first touch on the “fall” of Satan. Isaiah 45:6–7 says, “…I am the LORD, and there is no other, who forms the light and creates darkness, who makes peace and creates calamity; I, the LORD, do all these things.” Amos 3:6 also declares, “…If there is calamity in a city, has not the LORD done it?” We could discuss much more about how the Father designed calamity in Job’s life through His servant, Satan.

“For from Him and through Him and to Him are all things. To Him be glory forever. Amen.” (Romans 11:36)

Let us continue with Adam’s fall. We have seen from Romans 8:19–21 that Adam’s fall was planned by the Father in heaven. Does that mean Adam was not responsible? He still must be held accountable. Why? Because Adam and Eve were created with free will, making them responsible for their actions. However, we must understand that Adam and Eve did ‘not possess ‘absolute’ free will. Why not? Because of God’s sovereignty. If any creature — whether in heaven or on earth — possessed absolute free will, then God’s sovereignty would cease to exist. God would no longer have authority over His creation.

Many Christians, including Bible teachers, believe that both Satan and Adam had absolute free will. Such teaching severely undermines the sovereignty of God. Yet Scripture affirms that not even a sparrow falls apart from the Father’s will (Matthew 10:29) — how much more Adam’s

“fall”! Everything had already been designed by the Father beforehand. Jesus was crucified ‘before the foundation of the world’, meaning redemption had already been planned long before Adam and Eve existed (Revelation 13:8). Christ’s death on the cross was not a sudden reaction in the Father’s mind after Adam’s fall. Even the course of every human life was determined beforehand. Psalm 139:16 states: “Your eyes saw my substance, being yet unformed. And in Your book they all were written — the days fashioned for me, when as yet there were none of them.”

Some Bible teachers say this refers merely to God’s foreknowledge — that He knew all things beforehand, and thus later determined them. But Psalm 139:16 does not say that. It says, “They were all written” — meaning ‘already determined’. Who, then, determined all that was written before anything existed? When nothing yet existed except God Himself (the Triune God), everything was ‘already written’. Clearly, it was determined by God Himself. Thus Romans 11:36 is fulfilled: “For from Him and through Him and to Him are all things. To Him be glory forever.”

Therefore, the life of every human being has been determined by the Father in heaven before creation itself. Does this mean humans bear no responsibility for their actions? Certainly not. All are still accountable, because humanity has free will — though not ‘absolute’ free will. Thus, even though Adam’s fall was part of the Father’s divine plan, Adam remained responsible. God has established a law: whatever one sows, that he shall also reap. Why, then, did the Father design Adam’s fall? Because it was a process by which all mankind would ultimately be conformed to His image and likeness.

Genesis 1:26 affirms, “Let Us make man in Our image, according to Our likeness.” Many Christians think Adam and Eve in the Garden of Eden were already fully in God’s image and likeness. In reality, they were not yet. They were still innocent — neither sinful nor holy (not yet having eaten from the Tree of Life). They needed to undergo a process — eating from the Tree of the Knowledge of Good and Evil, and then the Tree of Life. Both trees had to be partaken of as a divine process.

The Father’s plan to make all humanity in His image and likeness cannot fail. Therefore, we should not call Adam’s fall a ‘catastrophe’; rather, we should view it as a process — the Father’s process to make all humanity like Himself. Everything was designed by the sovereign will of the Father and cannot fail.

We are still discussing the second point of glorification by faith (Romans 8:19–21): that the fall of all creation into vanity was not by the will of creation, but by the will of the Father in heaven. We have seen that Adam’s “fall” was in fact the Father’s plan — a process of His will.

Perhaps we should now briefly address the subject of Satan, since many Bible teachers claim that evil, suffering, and death entered the world through Satan’s rebellion, assuming he possessed ‘absolute’ free will. But if we believe that, it disrupts the entire doctrine of glorification by faith involving all creation.

So where did Satan actually come from? Genesis 3:1 states, “Now the serpent was more cunning than any beast of the field which the LORD God had made.” Clearly, this serpent — who tempted Eve — was created by God. Revelation 12:9 explains that “the great dragon was cast out, that serpent of old, called the Devil and Satan.” The phrase “of old” literally means original or from the beginning. In other words, the great dragon — the original serpent — was Satan himself, created by God. Therefore, Satan is an evil being created by God. John 8:44 affirms that Satan “was a murderer from the beginning,” and 1 John 3:8 says that “the devil has sinned from the beginning.” Thus, Satan was not originally a good angel (Lucifer) who later rebelled; he was created by God as a liar and a murderer from the beginning.

Many theologians cite Isaiah 14 and Ezekiel 28 to describe Satan’s supposed fall from heaven. However, those passages refer contextually to the kings of Babylon and Tyre. To lift them out of context is to fabricate theology. Anyone could invent “sensational” stories by cherry-picking verses out of context.

Some might still ask: how could a God of Love create such an evil being? We can understand this through natural analogies, as Jesus and Paul often used physical realities to illustrate spiritual truths. Consider Newton’s experiment with light — the white light that, when passed through a prism, splits into many colors. Similarly, God, who is Love (the “white light”), can express Himself in many “colors” according to His will. He can create good angels and also create Satan and his evil spirits — and He uses them for His own purposes. In Job’s case, God used Satan to shape Job’s faith and deepen his knowledge of God (Job 42:5). Satan is God’s servant — he has a will as a creature, but not absolute will. Through this explanation, we may better understand God’s sovereignty, and thus more clearly grasp the meaning of glorification by faith.

It now seems necessary to discuss briefly the concept of creation before continuing with the doctrine of glorification by faith. Many theologians hold to Augustine’s view — ‘creatio ex nihilo’ — the belief that God created everything from nothing. Accordingly, man was created ‘out of nothing’. If that were true, humanity would be of little “value” to God. For this reason, Augustine proposed the doctrine of eternal hell in his book The City of God — that the reprobate would be cast into the lake of fire forever. If mankind were truly created “from nothing,” perhaps such an idea would seem acceptable, since God could easily make new humans “from nothing.” But is ‘creatio ex nihilo’ truly the biblical concept of creation? Christians who believe in eternal hell cannot possibly understand glorification by faith that involves all creation.

Let us examine Scripture. Romans 4:17 says, “…God who gives life to the dead and calls those things which do not exist as though they did.” This verse appears to support creatio ex nihilo, but the word translated ‘calls’ in the Greek is ‘kaleō’, meaning ‘to summon’ — to call something to appear where it was not before. The verse speaks of God’s ‘omnipotence’, the power in which Abraham placed his faith (Romans 4:16–21). The verse is not about creation in the Genesis sense, but about God’s ability to fulfill His promises.

Hebrews 11:3, however, does speak of creation: “By faith we understand that the worlds were framed by the word of God, so that the things which are seen were not made of things which are visible.” This means that creation came ‘from’ what is invisible — namely, from God Himself. God is the “substance” from which creation came. Creation is ‘from Him’, not from ‘nothing’. Thus Romans 11:36 is fulfilled again: “For from Him and through Him and to Him are all things. Even natural law affirms that something cannot come from nothing. This view does not support pantheism, which claims that God is creation; rather, it proclaims that creation ‘comes from’ God, yet is distinct from Him.

The biblical concept clearly distinguishes between the Creator and the creation. Yet, creation ‘comes from’ Him. That is why Acts 14:28 affirms that we are the ‘offspring of Elohim’. He is the Father of all spirits (Hebrews 12:9). Creation exists ‘in Elohim’—not Elohim in creation. Elohim is greater than His creation. If I were to make a wooden chair and it became damaged, I could easily throw it into the fire to be burned forever, similar to the concept of eternal hell. But if my children were to become utterly rebellious and disobedient toward me, I would never throw them away, much less into the fire forever. Why? Because the chair does not come from me—it comes from wood. But my children come from ‘my own seed’. Therefore, no matter how bad their behavior, I would never cast them into the fire to burn forever, because they are my offspring; they come from me; they ‘exist in’ me.

The doctrine of eternal hell—believed by the majority of Christians—has succeeded in portraying our heavenly Father, who is Love, as a cruel, monstrous, and terrifying being. In a discussion once, I was even called a child of the devil for rejecting the doctrine of eternal hell. I replied, “Then the ‘heavenly Father’ you believe in is far more evil than I am as a father to my children.”

All these understandings are crucial for Christians who wish to comprehend the doctrine of glorification by faith, which involves all creation.

We have already discussed the second point—that creation has been subjected to futility not by its own will, but by the will of the heavenly Father. Let us recall Romans 8:19–21 and the points we have examined, since these verses are central to the doctrine of glorification by faith. Romans 8:19–21 says: “For the earnest expectation of the creation eagerly waits for the revealing of the sons of God. For the creation was subjected to futility, not willingly, but because of Him who subjected it in hope; because the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God” (ILT). We have already discussed the first two points from these verses:

1. The creation eagerly waits for the revealing of the sons of Elohim; and

2. The creation was subjected to futility not by its own will, but by the will of the heavenly Father.

Now we come to the third point—the core of the doctrine of glorification by faith—that creation will be set free from the bondage of corruption, meaning that it will share in or enter into the glorious liberty of the children of Elohim.

If we understand the sovereignty of Elohim—meaning that nothing can resist His will—then this third point becomes clear. Romans 9:19 says, “…For who has resisted His will?” The original text means, “Who can oppose His purpose?” Paul’s rhetorical question must be answered: ‘No one can oppose His purpose or His will’. As we have previously established, both Satan and humanity possess free will, but not absolute free will. In other words, neither Satan nor humans can resist the will of the heavenly Father. Once the Father has purposed and willed something, nothing can annul or oppose it.

I Timothy 2:3–4 declares: “For this is good and acceptable in the sight of God our Savior, who desires all men to be saved and to come to the knowledge of the truth” (LAI). This verse clearly reveals the will of the heavenly Father—that all people be saved and come to know the truth. And since no one, neither Satan nor humanity, can resist His will and purpose, it is evident that all people will ultimately be saved and know the truth.

But how will all people eventually be saved and come to know the truth? Let us return to the third point. If we understand the ministry of the glorified sons of Elohim as kings and priests, then it becomes clear that ‘all humanity, even all creation’, will be set free from the bondage of corruption through the ministry of the glorified sons of Elohim. When the Lord Jesus returns (commonly called His second coming), after He judges His church, it is at this moment that the sons of Elohim are glorified. The Lord Jesus judges His church to reveal the mature sons of Elohim—those who have reached ‘spiritual adulthood’ and can receive their inheritance: to reign together with Christ on earth in the age to come with glorified bodies. In the book of Revelation, this period is called the Millennial Kingdom—the thousand-year reign on earth.

We are still discussing this third and central point: that creation will be set free from the bondage of corruption to share in the glorious liberty of the children of Elohim. Several important things must be understood regarding this doctrine of glorification by faith. These are crucial because within Christendom, many teachings have obscured its meaning.

First, there is the teaching that grace will cease after the Lord Jesus returns (the so-called “age of grace”). Implicitly, this means that after this present age, there will no longer be grace, and those not chosen by the heavenly Father will be cast into eternal hell. This teaching fails to understand that the next age—after this present one—is called the Millennial Kingdom, where the sons of Elohim function as kings and priests according to the order of Melchizedek. Revelation 5:10 declares: “And You have made us kings and priests to our God; and we shall reign on the earth” (ILT).

The word ‘us’ refers to the four living creatures and the twenty-four elders—symbols of kings and priests, representing the overcoming church (Revelation 5:8–9). This means that there will still be ministry on earth, where the overcoming church, with glorified bodies (having experienced glorification by faith), functions as kings and priests. Thus, there is still grace through the ministry of the overcoming church.

The difficulty most of Christendom has in understanding this doctrine stems from its focus on heaven rather than earth. If we observe carefully, the majority of Christians who attend denominational buildings do so with the goal of “going to heaven after death.” Yet, the focus of the heavenly Father is earth. From Genesis to Revelation, His plan is clear—that humanity should subdue the earth. His plan has never changed. This very earth we stand on will, through the ministry of the overcoming church, progress toward becoming the New Earth and the New Heaven. The overcoming church will bring heaven down to earth.

After the Millennial Kingdom, the earth will enter the New Heaven and New Earth era (Revelation 21–22). In that age, grace will still be offered by the Holy Spirit and the Bride (the Church): “And the Spirit and the bride say, ‘Come!’ And let him who hears say, ‘Come!’ And let him who thirsts come. Whoever desires, let him take the water of life freely” (Revelation 22:17, ILT). The water of life being offered freely proves that grace still exists in the New Heaven and New Earth.

Similarly, Revelation 22:2 declares: “…and the leaves of the tree were for the healing of the nations.” This reveals the ministry of the New Jerusalem, the Bride of the Lamb (Revelation 21:9–10). The ministry of healing the nations proves that grace continues. How could Christendom ignore the Bride’s ministry of healing and still claim there is no grace after this present age?

Second, Christendom’s misunderstanding of judgment—particularly the Lake of Fire—makes it difficult to grasp glorification by faith. Most religious leaders equate the Lake of Fire with eternal hell. Let us examine Revelation 20:13–15: “The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works. Then Death and Hades were cast into the lake of fire. This is the second death—the lake of fire. And anyone not found written in the Book of Life was cast into the lake of fire.” These verses must be understood properly, because after the ‘Great White Throne’ judgment, John sees the ‘New Heaven and New Earth’.

We must note two things: the Lake of Fire and the second death. We have already discussed the meaning of the second death as the death that removes all effects of the first death. Now we examine the second death in relation to the Lake of Fire. Scripture defines it clearly: the second death is ‘Death and Hades cast into the Lake of Fire’. Therefore, we must not arbitrarily define the second death as eternal hell, as commonly done in Christendom.

The teaching about the Lake of Fire appears only in Revelation (14:10–11; 19:20; 20:10, 13–15; 21:8). It is thus a ‘symbol’, consistent with the symbolic nature of Revelation (1:1). The expression “Lake of Fire and Sulfur” (Revelation 14:10; 19:20; 21:8) carries a deeper meaning. J. Preston Eby explains: “The Lake of Fire and Sulfur signifies fire burning with brimstone. The Greek word ‘theion’, translated ‘sulfur,’ also means ‘divine’. Sulfur was sacred to the gods among the ancient Greeks and used for fumigation, purification, cleansing, and consecration to the gods. Hence, burning brimstone signified divine purification. The verb ‘theioō’ means ‘to make divine’ or ‘to purify.’ Therefore, to the Greek mind, the ‘Lake of Fire and Sulfur’ meant a ‘Lake of Divine Purification,’ not endless torment.”

If we recall the definition of the second death—Death and Hades cast into the Lake of Fire—we know that the wages of sin is death, not eternal hell (Romans 6:23). Those within Death and Hades are described in Revelation 21:7–8: “He who overcomes shall inherit all things, and I will be his God and he shall be My son. But the cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part in the lake which burns with fire and brimstone, which is the second death” (ILT).

Only those appointed by the Father to overcome and inherit the Kingdom (Luke 12:32) will not experience the Lake of Fire. All others will undergo divine purification through the judgment of the Great White Throne. That is the meaning of the second death in relation to the Lake of Fire. After this divine purification, John sees the New Heaven and the New Earth (Revelation 21:1). If the Christian world properly understood the judgment of the Lake of Fire, it would not find the doctrine of glorification by faith difficult to comprehend—where the overcoming church will administer judgment as kings and priests (Revelation 20:4).

Third, the inability of the Christian world to understand this doctrine stems from layered misconceptions preserved by the system (kosmos) of religion. These include:

* focusing on heaven instead of earth,

* the concept of eternal hell,

* misunderstanding Adam’s fall as outside the Father’s will,

* confusion about the origin of Satan and evil spirits,

* misinterpretation of the Kingdom of Heaven,

* equating denominations with the true church,

* and misunderstanding the church’s decline under “fierce wolves.”

These errors are perpetuated by the system (kosmos) of Christianity—built upon the three false teachings of Jezebel, Balaam, and the Nicolaitans (Revelation 2–3). Being preserved by the system means these errors have been legitimized within institutional Christianity. Therefore, anyone who perceives them must stand ‘outside’ the system, for those within it cannot see its deceptions. We must understand what the Christian system (kosmos) is—and who rules it. To grasp this, we must learn from the writings of the apostle John, for it is through his writings that we can trace how the early church transformed into a religious system.

Note that the term ‘kosmos’ appears 186 times in the New Testament—78 times in the Gospel of John and 24 times in his letters—over half of all occurrences. In most Indonesian translations, ‘kosmos’ is rendered as ‘world’. The frequency of its use in John’s writings indicates a special theological significance. The meaning of a term is determined by its usage. For example, in John 3:16, “For God so loved the world,” the word ‘world’ clearly means ‘all humanity’. However, if the term ‘world’ appears in 1 John 2:15, which says, “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him,” then certainly the meaning of ‘world’ here is not all the people on the earth. The ‘world’ here refers to a system in which the values that operate within it are contrary to the values of God.

According to the dictionary, a system is a group of things working together under certain rules or principles. Economics, politics, society, and even religion have all become systems. Christianity, too, has become a system. Before we go further into this matter, let us look at some passages from the writings of John that will clarify this concept of the system.

Let us look at John 15:18–25. In the Indonesian Bible (LAI), this passage is titled The World Hates Jesus and His Disciples. When we read the whole passage, we can see who the ‘world’ refers to here. Verse 25 says, “But this is to fulfill what is written in their Law: ‘They hated me without reason’”. Clearly, the world here refers to the Jewish religious system—Judaism—with its Law. They were the ones who killed Jesus and hated and persecuted His followers. Why did Judaism kill Jesus and hate His followers? Because Judaism did not know the Father in heaven who sent Jesus.

Next, let us turn to the entire seventeenth chapter of the Gospel of John, where the word world appears eighteen times. John 17 records Jesus’ prayer on the night before His crucifixion, in which He said, “…I am not praying for the world” (v.9); “…the world has hated them” (v.14); and “Righteous Father, though the world does not know you…” (v.25). In this chapter, Jesus clearly states that the world (Judaism) did not know the Father who sent Him. Indeed, Jesus did not pray for the ‘world’ (Judaism as a religious system), but only for His disciples and those who would believe through their message.

In John 12:31, we read, “Now is the time for judgment on this world; now the prince of this world will be driven out.” Likewise, Revelation 12:9 says, “The great dragon was hurled down—that ancient serpent called the devil, or Satan, who leads the whole world astray…” Thus, we can understand that the devil is the ruler of the ‘world’, in the sense of the religious system, and he is the one who deceives the religious world.

Has Christianity today also become a religious system—a world? Are there false teachings so widely accepted within Christianity today? Has the Church fallen? These are questions that we, as God’s chosen people, must answer honestly. In Revelation chapters 2 and 3, three false teachings are described as having infiltrated the Church: the doctrines of the Nicolaitans and Jezebel, through which hierarchy entered the Church and leaders usurped Christ’s authority as the Head. This divided the Church into clergy and laity—priests and congregation. Then there is the doctrine of Balaam, involving trade and profit. Is not today’s Christianity full of commerce, just as the Temple was in Jesus’ day?

If we have ears to hear God’s word, we will recognize that modern Christianity has indeed become a religious system—a ‘world’. Consequently, it rejects the true disciples of Jesus. The devil, as the ruler of this ‘kosmos’—this religious system—has deceived and destroyed God’s people, for he was a murderer and deceiver from the beginning (John 8:44).

If we receive the grace to come out of this Christian ‘system’, which offers money, position, and human honor, we will begin to see the errors within it. Then we can serve Christ’s body ‘outside the system (kosmos)’ and more easily understand the meaning of glorification by faith.

We have already affirmed that the core of the doctrine of glorification by faith is that creation itself will be delivered from the bondage of corruption—that is, sharing in the glorious freedom of the children of God. We have also discussed three reasons why modern Christianity struggles to understand this doctrine:

1. The teaching that grace will no longer exist ‘after’ Christ’s return (the so-called “second coming”).

2. Its misunderstanding of judgment—especially the concept of the “Lake of Fire.”

3. The multiple layers of error preserved within the system (kosmos).

If a believer receives grace to be freed from these hindrances, they will understand the doctrine of ‘glorification by faith’ and will have the hope of sharing in the glory that will be revealed at His coming.

Now, let us connect justification by faith, sanctification by faith, and glorification by faith using the term ‘trilogy’. According to the dictionary, a trilogy means a group of three plays, novels, operas, etc., to be performed or read in succession, each complete in itself but sharing a common theme. Thus, a trilogy is a set of three complete works bound by a shared subject. Applied to our discussion, justification by faith, sanctification by faith, and glorification by faith are three complete ‘stories’ sharing a common theme—‘perfect salvation’.

The concept of a trilogy appears in Proverbs 22:20: “Have I not written to thee excellent things in counsel and knowledge?” (KJV). The Hebrew word translated as ‘excellent things’ is ‘shalosh’, meaning ‘a triple’, ‘a threefold’, or simply ‘three’. The Young’s Literal Translation renders it, “Have I not written to thee three times…” Thus, combining the meanings, we can say that speaking three times in counsel and knowledge is indeed ‘excellent’. The concept of a trilogy is therefore embedded in Proverbs 22:20.

The culmination of perfect salvation is, of course, glorification by faith, which will take place when Jesus (at His so-called second coming) returns to establish His kingdom on earth. As we know, not all Christians (children of God) have reached spiritual maturity. Therefore, when He comes, only those appointed to be the firstfruits (James 1:18, LITV)—those who have matured first—will be glorified with Christ. These firstfruits form the ‘overcoming church’, and with them, Christ will establish His kingdom on earth, transforming the present earth into a new heaven and a new earth.

Through the ministry of the glorified sons of God, this old earth will move toward becoming the New Earth and New Heaven. When God creates the New Heaven and New Earth, it does not mean that the first heaven and earth are completely destroyed and replaced. The proper theological term is not ‘creatio ex nihilo’ (creation out of nothing) but ‘creatio ex vetere’ (creation out of the old). In other words, the New Heaven and New Earth are the first heaven and earth radically transformed through the ministry of the glorified sons of God.

We are still studying Romans 8 regarding glorification by faith, particularly verses 29–30: “For those God foreknew he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers and sisters. And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified.” From these verses, we see a clear sequence: foreknown, predestined, called, justified, and glorified. The climax of perfect salvation occurs when we are glorified with Christ at His coming.

However, there is a problem within modern Christianity concerning this doctrine of perfect salvation: glorification by faith is rarely discussed—neither in seminaries nor from church pulpits. I examined several systematic theology books in my personal library to confirm whether glorification by faith is indeed neglected compared to justification by faith and sanctification by faith.

In L. Berkhof’s Systematic Theology, justification is discussed over 16 pages (pp. 510–525), sanctification over 17 pages (pp. 527–543), but glorification by faith is not discussed at all—not even listed in the subject index.

In Millard J. Erickson’s Christian Theology (3 volumes, published by Gandum Mas), the doctrine of glorification is covered in only 8 pages (Vol. 3, pp. 235–243), without addressing its core meaning—that creation itself will be set free from corruption to share in the glory of God’s children. Erickson admits that glorification is the final stage of salvation and that it overlaps with eschatology, but it is rarely discussed in standard theological texts or sermons. He relates glorification to believers’ resurrection bodies and briefly to the renewal of creation (Romans 8:18–25), yet he still holds to the doctrine of eternal hell (Vol. 3, p. 582), which contradicts the idea of the renewal of all creation.

Similarly, A.A. Hodge’s Outlines of Theology devotes 19 pages to justification and 22 to sanctification, but after that moves directly to the perseverance of the saints, following Calvin’s TULIP framework. Like Calvin and most Evangelical theologians, Hodge does not recognize glorification by faith as involving the whole creation (Romans 8:19–21). Hence, they hold to the doctrine of limited atonement, asserting that Christ’s redemption applies only to the elect, while the rest are condemned to eternal hell.

Henry C. Thiessen’s Systematic Theology, revised by Vernon Doerksen (Gandum Mas), follows the same pattern—discussing justification (7 pages), sanctification (10 pages), and then perseverance, without mentioning glorification by faith at all.

Thus, nearly all Reformed systematic theology books neglect this crucial doctrine, which reveals God’s redemptive plan for ‘all creation’ and demonstrates the total victory of Christ’s cross. If Satan succeeds in dragging most of humanity into eternal hell while only a few are saved, would

that not imply the devil’s victory over Christ’s sacrifice? Surely not! For Scripture says that God desires all men to be saved and to come to the knowledge of the truth (1 Timothy 2:4).

Some argue that this is because humans have absolute ‘free will’, enabling them to reject God’s will to save all. But such reasoning diminishes the victory of Christ’s cross and insults the sovereignty of the Father, who ordains all things.

Concerning the victory of Christ’s cross—it is not limited atonement as Calvin taught, but unlimited atonement. Christ’s atonement extends to the entire world. 1 John 2:2 says, “He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world.” I once heard a sermon by Budi Asali explaining that ‘our sins’ refers only to the Jews, so “the whole world” means all believers. Even if he claims to have a more detailed explanation, such an interpretation imposes a doctrine (eternal hell, or limited atonement) upon Scripture rather than drawing meaning from it—it is eisegesis, not exegesis.

John was clearly writing to his “children,” the churches of Asia Minor, composed of both Jews and Gentiles (1 John 2:1). Thus, “we” means both Jews and Gentiles, and “the whole world” means all humanity. Hence, Scripture affirms the unlimited atonement and the total victory of Christ’s cross.

Lastly, to further verify whether glorification by faith is indeed neglected, we can look at Roger E. Olson’s The Story of Christian Theology: Twenty Centuries of Tradition and Reform, a comprehensive survey of Christian theology from a Reformed perspective. Olson begins with the second century—addressing Gnosticism, Montanism, and the early church fathers (Clement of Rome, Ignatius of Antioch, Polycarp), moving through Augustine, Luther, Zwingli, and Calvin—and ends with a discussion of Liberals and Conservatives Respond to Modernity.

The story of Christian theology is not finished. Perhaps it will never come to a final conclusion (p. 611). It seems rather strange that a professor of theology who wrote the history of theological struggles within Christianity over the past 2,000 years did not mention at all the Pentecostal Movement (1901), the Latter Rain Movement (1948), or the Charismatic Movement (1960). Does Olson consider all these movements to have contributed nothing to Christian theology? Is it because he is a Reformed theologian that, although he wrote a book entitled ‘The Story of Christian Theology’ (published in 1999), he did not discuss any theology other than Reformed Theology? If that is the case, it would have been more appropriate to title his book ‘The Story of Reformed Theology’.

Why do we make such a comment? Because the doctrine of glorification by faith, which involves all creation, actually began with the Latter Rain Movement in 1948 in Canada. It’s just that the pioneers of that movement did not publish books to be sold in Christian bookstores, unlike the Pentecostal or Charismatic movements. Through the advancement of information technology, all writings, videos, and books can now be accessed online. Since the world of Christianity has long been dominated by Reformed Theology, it is understandable that the doctrine of glorification by faith is not widely known among Christians.

Let us continue with the book ‘Integrative Theology’ written by Gordon R. Lewis, a professor of systematic theology at Denver Seminary, and Bruce A. Demarest, also a professor of theology at the same institution. This book is very thick (almost 1,500 pages), as it combines three volumes into one. In Integrative Theology, these two professors devoted only about 45 pages to explaining ‘Justification and Reconciliation’, and 63 pages to explaining ‘Sanctification and Perseverance’. After that, they discussed ‘Social Transformation’, but made no mention at all of the doctrine of ‘glorification by faith’, which represents the climax of perfect salvation as explained by Paul in the Book of Romans.

There are still several systematic theology books in my personal library, such as Basic Theology by Charles C. Ryrie, The Foundation of Christian Doctrine by Kevin J. Conner, and other similar works, but all of them resemble the ones we have already discussed. Romans chapter 8, which explains the doctrine of glorification by faith, is generally not recognized by these theologians. This is truly unfortunate. The Christian world has heard a gospel of salvation that is incomplete and imperfect. It is no wonder that the average Christian’s understanding of salvation is far removed from the perfect salvation proclaimed by Jesus and His apostles.

We have briefly discussed how the doctrine of glorification by faith, which involves all creation, is almost never addressed in standard (Reformed) systematic theology books. This means that in nearly all theological schools and pulpits across the Christian world, this doctrine is not discussed, since the Christian world (particularly the ‘born-again’ community) is dominated by Reformed (Evangelical) theology.

Now, let us discuss Romans 8:31–39, a passage titled ‘The Assurance of Faith’ in the Indonesian Bible (LAI). Within Christianity, this passage is commonly used to teach about the ‘assurance of salvation’. Perhaps from this understanding arose well-known Christian phrases such as “once saved, always saved,” “whoever believes in Jesus will surely go to heaven,” and “salvation cannot be lost.” These slogans need to be evaluated. Why? Because the gospel of salvation commonly preached within Christianity focuses only on justification by faith and sanctification by faith. If the doctrine of glorification by faith, which involves all creation, is not preached, then the salvation presented within Christianity is not the perfect salvation described by Paul in Romans. And if it is not perfect salvation being preached, then this passage (Romans 8:31–39) cannot be used to support those slogans.

So, how should we understand this passage on the assurance of faith? Let us note several points:

1. No one can be against us, because God is for us (Romans 8:31).

2. The Father in heaven gives us all things together with Christ (8:32).

3. No one can accuse or condemn God’s elect (8:33).

4. Christ, who sits at the right hand of the Father, is our advocate (8:34).

5. Nothing can separate us from His love—neither tribulation, distress, persecution, famine, nakedness, danger, nor sword (8:34).

6. We are more than conquerors, even in the midst of all these struggles (8:37).

7. Nothing can separate us from the love of God that is in Christ Jesus, not even any other creature (8:39).

We must view this passage within the full context of Romans, particularly the first eight chapters, before applying it. It is clear that Paul wrote this assurance of faith to believers who had received grace to understand and experience justification by faith, sanctification by faith, and glorification by faith—the perfect salvation he describes in this letter. More specifically, this passage applies to the ‘sons of God’ who will liberate creation from the bondage of corruption (Romans 8:19–21).

At His coming (commonly called the Second Coming), Jesus will judge His church as the righteous Judge. Paul received grace to know that he would receive the crown of righteousness when he was judged (2 Timothy 4:8). This crown of righteousness does not refer to a literal crown made of gold, which would be meaningless, but rather to a trust and responsibility from the Lord Jesus to participate in the ministry of the glorified sons of God, who will free creation from the bondage of decay (Romans 8:19–21).

We continue our discussion of the doctrine of glorification by faith. We have seen how Paul received grace to share in the glory that will be revealed at Christ’s coming. Peter also said the same: “To the elders among you, I appeal as a fellow elder, a witness of Christ’s sufferings, and one who will share in the glory to be revealed” (1 Peter 5:1). Here Peter expresses his conviction that he will partake in the glory to be revealed when Christ comes.

We must now summarize what will happen when Jesus comes in His glory with all His angels (Matthew 25:31):

1. We will be adopted as sons. This does not mean we were not previously God’s children, but that we will be placed as mature sons—ready to receive our inheritance. Thus, when Jesus returns, He will judge His church, and those mature sons of God will be glorified with Him. Not all born-again Christians are mature, and therefore not all will share in that coming glory.

2. We will receive the redemption of our bodies. Romans 8:23 declares that we await ‘the adoption, the redemption of our body’. This means we will receive a glorified body like that of Jesus. Paul explains this further in 1 Corinthians 15. At His coming, only the mature sons of God will receive this glorified body.

3. We will receive the ministry of liberating creation from its bondage to decay so that it may share in the freedom of the glory of the children of God (Romans 8:21). The glorified sons of God will reign with Christ as kings and priests according to the order of Melchizedek (Revelation 5:10; 20:4).

4. We will receive perfect knowledge. As 1 Corinthians 13:12 says, “Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.” Likewise, 1 John 3:2 says, “When Christ appears, we shall be like Him, for we shall see Him as He is.”

Those who will be glorified with Christ at His coming must remember that all this is by His grace and sovereign choice. As James 1:18 states, “He chose to give us birth through the word of truth, that we might be a kind of firstfruits of all He created” (ILT). To be “firstfruits” means to mature earlier than others. In the end, all people will be resurrected, as 1 Corinthians 15 declares, but each in his own order.

We conclude our discussion of glorification by faith by reflecting on Philippians 3:14: “I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus” (LAI). Paul’s motivation in pursuing this ‘heavenly calling’ was his desire to know God, the power of His resurrection, and the fellowship of His sufferings, becoming like Him in His death, so that he might attain the resurrection from the dead (3:10–11). His ultimate goal was to attain ‘the resurrection from among the dead’.

Thus, the final goal—the summit of perfect salvation—is to be glorified with Christ at His coming: to receive the glorified body, to attain the ‘resurrection from among the dead’, and to participate in liberating creation. Paul calls this the heavenly calling of God for those who hear and pursue it. In reality, not all Christians (even those born again) receive the grace to hear this heavenly calling. Many, perhaps the majority, simply hope to be “raptured” to leave the earth or hold to the concept of “eternal hell,” with no desire to be used by Christ to free creation from corruption. In fact, within Christianity, those who believe that ‘all creation’ (including all humanity) will ultimately be freed from bondage are labeled as heretics—universalists. This only proves that, generally speaking, the Christian world has rejected the doctrine of ‘glorification by faith’ explained by Paul in Romans 8.

However, we must understand that not all Christians are granted the grace or appointed by God to hear this heavenly calling. Let us look at the example of Zerubbabel to illustrate those who respond to such a call. Ezra 1:5 states: “Then the family heads of Judah and Benjamin, and the priests and Levites—everyone whose heart God had moved—prepared to go up and build the house of the LORD in Jerusalem” (LAI).

Why did the Israelites exiled in Babylon have to be moved in their hearts to return and rebuild the temple in Jerusalem? We must understand their condition. After about seventy years in Babylon, they had acquired fields, built houses, and established synagogues for worship and study of the Law, though they could not offer sacrifices as required by the Law. They had grown comfortable in Babylon, even though they knew their exile was due to sin.

The journey from Babylon to Jerusalem took months, through harsh terrain and danger from robbers. Jerusalem lay in ruins; there were no homes to live in—they would have to rebuild everything. These hardships made them reluctant to return, so God had to move their hearts.

Similarly, Christians who hear the heavenly calling must also be moved out of the comfort of “Babylon”—the modern Christian world that promises wealth, position, and human honor to those who serve within it. Those who respond to this heavenly calling are like “Zerubbabel’s company” who rebuilt the Temple in Jerusalem.

Now we enter the long section of Romans 9–11, where Paul reveals his deep anguish over Israel. He says, “I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were cursed and cut off from Christ for the sake of my brothers, those of my own race” (9:2–3). Why did Paul say this? Romans 10:1 explains: “Brothers, my heart’s desire and prayer to God for the Israelites is that they may be saved.” Thus, Paul struggled inwardly over Israel’s rejection of Jesus as their Messiah—but he received an answer. He explains this over three chapters (9–11).

In his explanation, Paul emphasizes the sovereignty of God—that He determines all things. If a Christian understands the sovereignty of God as determining everything, it becomes easier to grasp Paul’s reasoning. Paul concludes with this affirmation of divine sovereignty: “For from Him and through Him and to Him are all things. To Him be the glory forever! Amen.” (Romans 11:36).

Let us first discuss the sovereignty of God that determines everything, as stated in Romans 11:36:

1. All things are from Him. This refers to all His creation. Nothing happens, exists, or moves apart from His decision. He determines everything. Here we must distinguish this truth from the false idea of fatalism.

Fatalism teaches that everything is predetermined and unavoidable—up to this point, Scripture agrees. But fatalism also claims that there is ‘no free will’—and that is where it errs. The Bible affirms that all creatures have free will. That is why God holds His creatures accountable for their actions. Even for believers, God promises rewards for those who do His will.

Perhaps some may ask, how should we understand “free will” if everything is determined by Elohim, and NOTHING CAN OPPOSE HIS WILL? The answer is simple for those who acknowledge the sovereignty of Elohim and accept it by faith. ELOHIM POSSESSES ABSOLUTE FREE WILL, WHILE CREATED BEINGS ONLY POSSESS LIMITED FREE WILL. This means that the free will of humans, angels, or even the Devil and his evil spirits, is SUBJECT TO THE ABSOLUTE FREE WILL OF ELOHIM.

It is indeed difficult to find an analogy or a satisfactory comparison to explain the absolute free will of Elohim and the limited free will of His creatures. If we use the example of a “puppet master and puppets,” it would imply that the puppet master possesses absolute free will, while the puppets have none. But this does not represent the relationship between Elohim’s absolute free will and human free will. If we use the example of a film director and the actors, the director does not have absolute free will, because the actors have their own degree of freedom according to their acting skills. As long as the actors follow the script, they are free to act according to their talent and ability. Yet this too fails to describe the relationship between God’s absolute free will and the free will of His creatures. Therefore, there is no analogy that can fully capture it. Believers can only accept this truth by faith in Christ.

Let us continue our discussion about the sovereignty of Elohim from Romans 11:36, which says, “For from Him, and through Him, and to Him are all things. To Him be glory forever.” We have already discussed the first point, that all things are from Him, and now we move on to the second point—THROUGH HIM. The Greek preposition ‘through’ indicates that all things happen ‘by means of’ or ‘because of’ Him. This means Elohim is the cause of all things.

Elohim is the mover of everything. This is what Paul meant when he said, “For in Him we live and move and have our being” (Acts 17:28). Here Paul was speaking to the unconverted people of Athens. Thus, all humans live, exist, and move because of Him, or in Him. No creature exists outside of Him. Everything is under God’s control and governance. Even the fall of a sparrow does not occur outside the will of the Father in heaven (Matthew 10:29).

He is the cause of all things. Many Christians believe that all good things in the world come from God, but disasters, calamities, or anything unpleasant do not—they attribute those to the Devil. Consider Isaiah 45:6–7, “…I am the LORD, and there is no other. I form the light and create darkness; I bring prosperity and create disaster; I, the LORD, do all these things.” God creates calamity just as He creates blessing. Likewise, Amos 3:6 says, “…If disaster comes to a city, has not the LORD caused it?” This verse affirms that it is the Lord who causes disaster to come upon a city.

One reason many Christians find it difficult to accept God’s sovereignty is the influence of ‘humanism’ that has infiltrated Christianity. Humanism places man at the center, as if humans determine their own direction and purpose in life. Dictionaries define humanism as a philosophical view that emphasizes human potential—both individual and social—as well as the human will as the starting point for moral and philosophical reflection. In essence, man becomes the center of everything. Religion, education, culture, and all other aspects of life—including God—are seen as “tools” through which humans can express and actualize themselves for success in life. This is why many Christians use God as a “means” to achieve their own success. For such Christians, God is not the center of all things—they themselves are. In contrast, Paul declared that for him, ‘to live is Christ’. For Paul, Christ was everything.

This is also why many Christians struggle to accept Job’s words: “The LORD gave, and the LORD has taken away” (Job 1:21). After Job said this, the next verse adds, “In all this Job did not sin or charge God with wrongdoing.” This means Job’s confession was true according to Scripture—that indeed the Lord gives and the Lord takes away. Yet most preachers say, “The Lord gives, but the Devil takes away or steals.” Christians who believe this have not yet grasped the sovereignty of Elohim.

Now we come to the third point of Romans 11:36—TO HIM. The Greek preposition ‘eis’, translated as ‘to’, actually means ‘into’, indicating a goal or destination. This means that everything moves toward or fulfills its purpose in Him.

There are several things we must reflect upon regarding this expression and the sovereignty of God. First, all things (all creation) exist and move toward His purpose and His absolute will. No creature has its own independent goal according to its own will. All creatures serve His purpose, His intent, and His absolute will.

The idea that Satan, who was originally a good angel (Lucifer), later rebelled against God and became the Devil, is actually A CONCEPT THAT COMPLETELY FAILS TO UNDERSTAND THE SOVEREIGNTY OF GOD WHO DETERMINES ALL THINGS. The doctrine of Lucifer’s fall insults God’s sovereignty, though it is widely believed within Christianity. It assumes that this good angel (Lucifer) somehow had absolute initiative or an independent will, making himself evil apart from God’s decree—as though God was surprised that one of His good creations suddenly became evil. Is that not absurd? Even more absurd is that this “strange tale” is believed by the majority of Christians.

Is it possible for a created being to move on its own, set its own goal, and even make itself evil by its own will—thus becoming God’s enemy? If so, could such a “god” who allows this truly be called God? If that were true, then such a god would not be all-powerful, all-sovereign, or all-determining.

Many Christians believe that God gave His creatures absolute free will, so that GOD CAN NO LONGER DO ANYTHING ABOUT THEIR CHOICES. Suppose the Devil suddenly slapped my face, and when I cried out to God, He said, “Sorry, My child, I cannot protect you, because I have given the Devil free will.” I would immediately abandon such a “god” and seek another who truly reigns sovereignly over His creation. Praise God, I have found the God who reigns absolutely sovereign over His creation in the Scriptures. Christians who believe that Lucifer fell and became the Devil, in reality, have two “gods”—one good (Jesus) and one evil (the Devil). This is what is known as ‘dualism’, and it is widely taught within Christianity.

But the truth taught by Scripture is that ALL CREATION EXISTS AND MOVES TO FULFILL HIS PURPOSES AND PLANS. This is the meaning of the phrase TO HIM.

The second reflection from the phrase TO HIM is that all glory must return to Him. That is why the next phrase in Romans 11:36 says, “To Him be glory forever.” The concept of humanism that has entered Christianity, in fact, GLORIFIES MAN. Jesus, as the Son of Man, was tempted by Satan in this very matter. Matthew 4:8–9 says, “Again, the devil took Him to a very high mountain and showed Him all the kingdoms of the world and their glory, and said to Him, ‘All these I will give You, if You will fall down and worship me.’” Here, Satan offered worldly glory, but Jesus, as the Son of Man, rejected it.

Many Christians believe that the Father in heaven desires to save all people (1 Timothy 2:4), but unfortunately, mankind is stubborn and chooses the Devil, thus ending up in eternal hell. Such a belief glorifies humanity—because man can resist the Father’s will—and also glorifies the Devil—because apparently more people choose him than Jesus. But the sheep of Jesus give glory to the Father in heaven.

After understanding God’s sovereignty, let us return to Paul’s struggle regarding why the nation of Israel rejected Jesus Christ as their Messiah. Paul offers several explanations. First, not all who are descended from Israel are Israel (Romans 9:6). Paul said this because Israel had received adoption, glory, covenants, the Law, worship, and promises (Romans 9:4). Yet if those who received all these rejected Jesus Christ as the Messiah, did that mean God’s word had failed? Paul answers, no—not all who are descended from Israel are truly Israel.

Paul then defines who ‘true Israel’ really is—the Israel that receives the glory of God’s word. True Israel does not reject Jesus Christ as their Messiah. Paul begins his explanation by noting that true Israel are those “from Isaac,” meaning the children of promise. But the case of Rebekah clarifies this further. Rebekah had two sons, Esau (the older) and Jacob. Before they were born, God told Rebekah that the older would serve the younger, and God declared, “Jacob I loved, but Esau I hated.” Here Paul explains the doctrine of election based on God’s sovereignty—Elohim has the right to choose whom He wills.

After presenting this argument, Paul concludes that true Israel consists of those chosen by God according to His sovereign will. But Paul also explains that God not only chose some from Israel, but also some from the Gentiles. Paul quotes Hosea, saying, “Those who were not My people I will call My people, and her who was not beloved I will call beloved” (Romans 9:25).

Before moving to Paul’s second point, let us summarize the doctrine of election. Some Christians claim that God chooses people because He foreknew that they would respond to the Gospel in faith, and thus He chose them. This view is incorrect. If that were true, then all events would exist before Him without it being clear WHO DETERMINED THEM. Thus, God would simply be choosing those He foreknew would believe.

In reality, no one can believe the Gospel unless they have been chosen. Jesus clearly said that no one can come to Him unless the Father grants it (John 6:44). Therefore, if someone believes in the Gospel, it proves that he was chosen beforehand—even before the foundation of the world (Ephesians 1:4). Thus, Elohim chooses people according to His sovereign will, not based on His foreknowledge.

Returning to Paul’s question—why did Israel reject Christ as Messiah?—we have seen the first point: not all who are descended from Israel are Israel (Romans 9:6). This reveals the doctrine of God’s sovereign election. Now, the second point: only a remnant of Israel will be saved. Romans 9:27 says, “Though the number of the Israelites be like the sand by the sea, only the remnant will be saved.”

This second point continues the first. Since not all Israelites are true Israel, only the “true Israel”—those chosen and saved by God—will be redeemed. Thus, God chose and saved only the remnant of Israel, as Scripture says. What about the rest of Israel who are not part of that remnant? Are they rejected forever, doomed to eternal hell as traditional Christianity teaches?

Augustine’s doctrine, continued by Calvin, claims that God chose only some people (from Israel and other nations), and the rest—those not chosen—will spend eternity in hell. This is why Calvin’s teaching emphasizes ‘Limited Atonement’, that Christ’s atonement is only for the elect. But is that true?

Let us continue with Paul’s answer. Romans 11:1–2 says, “I ask then: Did God reject His people? By no means! … God did not reject His people” (ILT). Thus, God did not reject Israel as a whole. God’s election of a remnant of Israel had a specific purpose. Let us look at that purpose.

Romans 11:25–26 explains, “…I do not want you to be ignorant of this mystery: Israel has experienced a hardening in part until the full number of the Gentiles has come in. And so all Israel will be saved.” These verses teach that God chose a remnant of Israel so that, once the full number of Gentiles is complete, the time will come when ALL ISRAEL WILL BE SAVED. So, God’s hardening of the rest of Israel does not mean He rejected them forever. At the appointed time, the entire nation will be saved.

From this case of God’s election of the remnant, we learn an important principle about how Elohim works in salvation: ELOHIM BEGINS WITH A FEW TO REACH ALL. We will explain this principle further later, but for now, it is enough to say that Augustine, Calvin, and most Christian teachers have misunderstood it. They believe that God chooses a few people and condemns all the rest to eternal hell. Clearly, they have misunderstood the divine purpose in choosing only some to be saved in this present age.

Now we will examine how God chose a remnant of Israel but will ultimately save all Israel in due time. We call this divine principle of salvation: BEGINNING WITH A FEW TO REACH ALL. Let us see how Elohim chose Abraham. Genesis 12:3 says, “…through you all the families of the earth shall be blessed.” The Hebrew term ‘kol’, the word translated as ‘all’ means ‘every’ or ‘the whole’, and it is never translated as ‘whole’ in the sense of ‘partial’, depending on certain conditions. Thus, Abraham was chosen by God so that through him, all peoples or families on earth, without exception, would be blessed.

Here we can see God’s principle in saving or blessing ALL HUMANITY. The Father in heaven did not immediately save all humanity at once, but He began with one man—Abraham—so that through Abraham, all people might be blessed or saved.

How, then, does the blessing of Abraham, which brings salvation to all humanity, reach the nations? Galatians 3:14 affirms, “Jesus Christ has done this so that in Him the blessing of Abraham might come to the Gentiles, that by faith we might receive the promised Spirit.” The blessing of Abraham is the Holy Spirit. Through His death, resurrection, and ascension (to sit at the right hand of the Father), Jesus poured out the Holy Spirit on the day of Pentecost (Acts 2:16–36). The basis for giving the Holy Spirit to humanity is the fact that Jesus is seated at the right hand of the Father.

However, is the outpouring of the Holy Spirit on the day of Pentecost—and throughout the church age—the complete fulfillment of the prophecy of Joel, as written in Acts 2:17: “...I will pour out My Spirit on ALL PEOPLE…”? Clearly not. The outpouring of the Holy Spirit, which is the blessing of Abraham for all humanity, is not yet the complete fulfillment of Joel’s prophecy. It is only a ‘partial fulfillment’. The ultimate fulfillment—the full outpouring of the Holy Spirit upon all humanity—is yet to come. Even the Holy Spirit received by the Church throughout history is only a “pledge” or “down payment” (Ephesians 1:13–14; the Greek term ‘arrabon’ means an advance or partial payment).

When, then, will the Church receive the Holy Spirit in full measure, as Jesus received it when the Spirit descended upon Him (John 3:34—without measure)? It will happen at His coming—what is commonly called His second coming—when the Church will receive its inheritance, that is, the fullness of the Holy Spirit, poured out without limit, just as Jesus experienced during His earthly ministry. The final outpouring of the Holy Spirit at the end of the age does not mean a mass conversion, as many denominational leaders tend to interpret it.

The end-time outpouring of the Holy Spirit, or the final harvest, will occur only upon the Church that is ready to be harvested—those who have reached maturity. Not all church members throughout the ages are ready for the harvest. Only those who are appointed as the ‘firstfruits’ (those who mature earlier—James 1:18, ILT: ‘firstfruit’) will receive their inheritance, namely the full outpouring of the Holy Spirit, and will experience the final harvest.

Why will the “firstfruit” Church receive the full outpouring of the Holy Spirit? Clearly, to minister in the ages to come and to do greater works than Jesus did, as He promised (John 14:12). These greater works refer to bringing all humanity to Jesus Christ so that every knee will bow and every tongue confess that Jesus is Lord. Jesus Himself declared that He would draw all people to Himself (John 12:32).

From the explanation above, we see God’s working principle in saving humanity: “from the few to reach all.” Abraham was chosen so that all people might be blessed. The “firstfruit” Church is chosen so that all people might come to Jesus Christ.

Now we return to Paul’s struggle—why did Israel reject Jesus Christ as their Messiah? We have already discussed two points from Paul’s answer: first, not all who are descended from Israel are Israel (Romans 9:6); and second, only a remnant of Israel will be saved (Romans 9:27). We have also seen God’s principle in saving all Israel—He begins with a few to reach all.

Now we come to the third point in Paul’s answer: the salvation of all Israel will take place within the context of the New Covenant. Romans 11:26–27 says, “And in this way all Israel will be saved. As it is written: ‘The Deliverer will come from Zion; He will turn godlessness away from Jacob. And this is My covenant with them when I take away their sins.’” There are several things we must note here. First, Israel will be saved by the Redeemer who comes from Zion. The Greek term translated as ‘Redeemer’ (in most versions) literally means ‘the one who delivers’, and it uses the definite article, referring to a specific person. This particular deliverer who comes from Zion is, of course, the Messiah—our Lord Jesus Christ.

Second, the problem is that Israel, as a nation, still does not accept Jesus as their Messiah. However, the preceding verse (v.25) gives us the answer: “...Israel has experienced a hardening in part until the full number of the Gentiles has come in.” Thus, all Israel will be saved by Jesus Christ after the full number of the Gentiles has come in. The phrase ‘the full number of the Gentiles has come in’, in this context, means that in this present time only a remnant of Israel is saved (Romans 11:5), and likewise only a certain number of Gentiles. When the full number of Gentiles has come in, then all Israel will be saved.

Third, the Messiah will save Israel through a Covenant—not the Old Covenant, where the forgiveness of sins was only symbolized by animal sacrifices, but through the New Covenant, as verse 27 states clearly: the Lord will take away Israel’s sins. Therefore, the Messiah will save all Israel through the New Covenant.

These three points clearly reveal God’s program for Israel, which was Paul’s concern throughout Romans chapters 9–11. Paul indeed calls this understanding a ‘mystery’ (Romans 11:25). However, ‘mystery’ does not mean something unknowable—it means a truth that must be revealed to us. Once it is revealed, it is no longer a mystery.

Let us explore a bit further Paul’s concern regarding God’s program for Israel. There are several prevailing ideas in Christianity that hinder people from understanding God’s plan to save all Israel through the New Covenant—such as misunderstandings about “the second coming of Jesus,” the concept of “the Antichrist,” and the belief that “the Third Temple” will be rebuilt.

I have briefly written about the concept of the Lord’s coming, pointing out that throughout the New Testament, there is no phrase “second coming,” and that His coming need not be physical. The Lord ‘has come, is coming, and will come’. I have also written briefly on the concept of the Antichrist’. It seems that for anyone to understand God’s plan for Israel, they must re-examine these long-held concepts.

Now, let us read Jeremiah 31:31–34 to see why God made a New Covenant with Israel: “Behold, the days are coming,” declares YAHWEH, “when I will make a new covenant with the house of Israel and the house of Judah—not like the covenant that I made with their ancestors… they broke My covenant, though I was a husband to them.… I will put My law within them, and I will write it on their hearts. I will be their God, and they shall be My people.… I will forgive their iniquity and remember their sin no more” (ILT).

Several important points emerge here. First, God made the New Covenant primarily with the house of Israel and the house of Judah—not with the Gentiles. Later, however, God used Paul to open a new dispensation by proclaiming and offering the New Covenant to the Gentiles.

Second, Yahweh clearly states why He made a new covenant for Israel—because Israel broke the old covenant made through Moses at Mount Sinai.

Third, the key difference between the Old and New Covenants is clear: the Law, once written on stone tablets, is now written within the hearts of Israel.

These verses are the prophecy spoken by Jeremiah, and Jesus fulfilled it on His last night, when He celebrated the Passover with His disciples. Matthew 26:28 records, “For this is My blood of the covenant, which is poured out for many for the forgiveness of sins.” Thus, the New Covenant God made with Israel that night was ratified by the blood of Jesus.

Hebrews 8:13 declares, “By calling this covenant ‘new,’ He has made the first one obsolete; and what is obsolete and outdated will soon disappear.” This verse shows that the Old Covenant was nearing its end. Indeed, in A.D. 70, a few years after Hebrews was written, the Roman general Titus destroyed the Temple in Jerusalem—and to this day, it has never been rebuilt. Practically speaking, the Old Covenant can no longer be practiced by the Jewish people, for the Law with its priesthood and sacrificial system required the Temple. The synagogues are merely gathering places for the study of the Law. Thus, Hebrews 8:13 has been fulfilled—the Old Covenant is not merely ‘near disappearance’; it has truly vanished and been replaced by the New.

Many Christians still believe that Israel will rebuild the Third Temple, that an Antichrist will arise in the middle of Daniel’s “seventy weeks,” and that the Church will be raptured before the Great Tribulation. However, if we understand God’s plan to save Israel through the New Covenant, we will not hold to such mistaken concepts.

I personally believe that God will not permit Israel to rebuild a Third Temple, nor will there be an Antichrist in the sense of a world leader entering that temple to declare himself as God. These ideas are taught in much of Christianity due to the theological misunderstandings mentioned above. God’s plan always moves forward—He does not revert to restoring Israel within the framework of the Old Covenant.

Let us return to Paul’s concern regarding Israel’s rejection of Jesus as their Messiah, even though Israel had been adopted as sons, had received the glory, the covenants, the Law, the worship, and the promises (Romans 9:4). Now we come to a section that seems like a ‘repetition’ of the theme of justification by faith—Romans 9:30 through 10:21.

It begins: “What shall we say then? That the Gentiles, who did not pursue righteousness, have obtained it—a righteousness that is by faith” (Romans 9:30). Paul’s answer is clear: First, the Gentiles attained righteousness though they did not pursue it because they were chosen by God according to His sovereignty.

Second, Israel, though they pursued righteousness, failed to attain it because they sought it not by faith but by works.

Paul then contrasts righteousness by faith with righteousness by works. He explains the righteousness of the Law this way: “The person who does these things will live by them” (Romans 10:5). The problem is that no one is able to achieve righteousness by obeying the Law. Why? Romans 8:3 explains, “For what the Law was powerless to do because it was weakened by the flesh…” The Law offered righteousness through perfect obedience—but humanity is flesh, and therefore unable to keep it. Even when people try, it results only in hypocrisy—appearing righteous outwardly while full of corruption inwardly. That is why Jesus exposed the sin of the Pharisees and scribes as hypocrisy (Matthew 23). The problem is not the Law itself, but the human weakness of the flesh.

How, then, does righteousness by faith work? Paul explains in Romans 10:6–10. In essence, NOTHING needs to be done—no works at all. Righteousness by faith requires Jesus to come down from heaven and die for us, and also requires Him to rise from the dead. But we do not need to “bring Christ down” or “raise Him up from the dead” by our own actions—because God has already done everything necessary. The word of faith is already within us—in our mouth and in our heart. If one believes in their heart and confesses with their mouth, they are saved. This “word of faith” is what we must proclaim if we truly preach justification by faith.

Does the Christian world preach righteousness by faith in this sense—without works, by proclaiming the word of faith? In doctrine, yes—but in practice, how is it lived? We see that Christianity has become a religion filled with religious regulations: You must attend church on Sunday because it is the Lord’s Day, the day of Christ’s resurrection… You must give tithes because they belong to God… You must offer your “firstfruits” (your entire January salary) because that’s how you honor God with your wealth… and countless other “musts” and “supposed tos.”

But the children of God are those who are led by the Spirit of God (Romans 8:14). The sheep of Jesus hear His voice and follow Him (John 10:27). The anointing within teaches them all things, and they do not need anyone to teach them (1 John 2:27).

In conclusion, why do religious leaders within Christianity love to make religious rules? The answer is clear: such rules are needed to draw the Lord’s disciples after themselves—and to draw their money to build their own kingdoms. They do not realize that this is the result of the attack of savage wolves upon the leaders (Acts 20:28–30).

A true servant of God, who ministers only to equip the saints, not to draw followers after himself or to gather money to build his ministry, DOES NOT NEED ANY RELIGIOUS RULES. Paul and the other apostles never taught or established religious regulations like those found in institutional Christianity today.

All of this will be revealed later at the judgment seat of Christ, for we all will—and must—stand before the judgment seat of Christ to give an account for all our deeds and teachings.

We are still discussing a passage that is like a “repetition” of the theme of justification by faith, namely Romans 9:30 to 10:21. Let us take note of Romans 10:4, which says, “For Christ is the fulfillment of the law, so that righteousness may be granted to everyone who believes.”

The Greek term ‘telos’, translated by the Indonesian Bible as ‘fulfillment’, actually means ‘end’. The phrase ‘Christ is the end of the Law’ means that the Law has come to an end, and a NEW LAW begins—namely, CHRIST Himself. John 19:28,30 records the final words of Jesus on the cross: “It is finished… It is finished.” What was finished? Notice that Jesus had previously explained the purpose of His coming into the world: to fulfill the Law (Matthew 5:17). Thus, what Jesus finished was the complete fulfillment of the entire Law. Nothing was left unfulfilled. The Greek word ‘tetelestai’ means ‘completely complete’ or ‘perfectly perfect’. This means that no part of the Law remained unfulfilled by Jesus.

Why must we emphasize this? Because in the Christian world, many Bible teachers claim that Jesus has not yet fulfilled the entire Law—especially when it comes to the matter of tithing. In this issue, both Charismatics and Reformed teachers agree. We can see on social media that figures like Stephen Tong, Budi Asali, and other Reformed teachers in Indonesia all teach tithing just as the Charismatic teachers do.

However, the Bible clearly states that the Law has come to an end, and the Lord Jesus inaugurated a NEW LAW—the LAW OF CHRIST. The expression “but I say to you,” repeated many times in the Sermon on the Mount, proves that Jesus introduced a new law—the law of Christ, or the law of love (John 13:34–35).

This new law is in fact the Law written in the hearts of believers (Jeremiah 31; Hebrews 8). A good example of how the Holy Spirit “writes” the Law in the heart of believers can be seen in the case of the woman caught in adultery (John 8). In this case, the Pharisees tried to trap Jesus with the question of whether the woman should be stoned or not, since according to the Law of Moses she had to be stoned. Then Jesus wrote on the ground—a symbolic act representing how He writes the Law (the law of stoning) into the heart of believers. When the Pharisees persisted, Jesus revealed the New Law—the Law written within—the law of forgiveness, saying that the one without sin should cast the first stone. This is the true meaning of the Law written in the heart of believers. This is the NEW COMMANDMENT that Jesus taught His disciples.

Next, what is the meaning of CHRIST as the end of the Law? The term Christ as used by Paul means that Christ is our Life (‘zoe’), Christ within is the hope of glory, and Christ is the Kingdom (the Kingdom of Christ). So when Paul says, “For to me, to live is Christ,” it means his entire life was governed by Christ within. This is the NEW LAW that Paul lived out daily. Paul never taught any religious laws or human-made rules as is commonly done by religious leaders in Christianity. THE LAW OF MOSES HAS ENDED AND BEEN REPLACED BY THE LAW OF CHRIST FOR BELIEVERS.

We will conclude Paul’s discussion (Romans 9–11) on why Israel did not receive their Messiah by quoting his testimony in Romans 10:2–3: “For I bear them witness that they have a zeal for God, but not according to knowledge. For being ignorant of God’s righteousness and seeking to establish their own, they did not submit to the righteousness of God” (LITV).

Paul testified that Israel had “zeal” for God. The Greek term ‘zelos’, translated as ‘zeal’, also means ‘fervor or earnest devotion’. We should understand how passionate the Jews of Jesus’ time were in their religious life. Jewish children were taught by their parents until age six. From ages six to eleven, they studied the five books of Moses in the synagogues under the guidance of

scribes and Pharisees. Upon completion, they were called “sons of the Law.” From ages eleven to seventeen, they studied the ‘Nevi’im’ (Prophets) and ‘Ketuvim’ (Writings). By the age of seventeen, they had already mastered the Old Testament. Later, they married and learned to earn a living from their parents.

Those who wished to become scribes or Pharisees studied further until about forty or forty-five years old. Thus, the scribes and Pharisees were not ignorant of the Scriptures—they were deeply devout. Some Pharisees were even known as “The Bleeding Pharisees,” who would close their eyes while walking to avoid seeing women, even if it meant hitting walls and bleeding. Therefore, we should not think of the Pharisees and scribes merely as “corrupt” Jewish leaders.

However, we know that they were the very ones who plotted Jesus’ crucifixion. They influenced the crowds so that people chose Barabbas over Jesus (Matthew 27:20). Yet Paul testified that their zeal was without true understanding—they tried to establish their own righteousness rather than submitting to God’s. Zeal without true understanding is tragic and lamentable.

We know they became such because God, in His sovereignty, had His own purposes. John 12:37–40 confirms this: although Jesus performed many miracles before them, they still did not believe, because God blinded their eyes and hardened their hearts (v. 40). This was God’s way to ensure that Jesus would be crucified so that salvation could come to the Gentiles—but eventually, all Israel will be saved in due time.

What about the church, which has transformed from an organism (the Body of Christ) into tens of thousands of denominations—human kingdoms led by Christian religious leaders, each with their own followers? Scripture has already revealed this as well, and God has His own purposes. May we be among those who are not only called but also chosen and faithful (Revelation 17:14).

Now we enter the final chapters of Romans, chapters 12–16. We will first analyze these five chapters to see how they relate to our theme of the Kingdom of Heaven. These five chapters can be divided into two sections: chapters 12–15:13, titled ‘Transformation’, and chapters 15:14–16, titled ‘Conclusion’.

The first section, ‘Transformation’, speaks of the practical aspects of life after one has received Paul’s gospel (chapters 1–8). Let us look at its sections:

1. Presenting our bodies and renewing our minds (12:1–2).

2. Using our gifts as members of the Body of Christ (12:4–8).

3. Living a life of love (12:9–21).

4. Submitting to authorities (13:1–7).

5. Walking in love and rejecting deeds of darkness (13:8–14).

6. Accepting fellow believers (14:1–15:13)

The second section, ‘Conclusion’ (15:14–16:27), includes offering the nations to God and the relationship between the Gentiles and the Jews (15:14–33), fellowship among the saints (16:1–24), and praise for the mystery of God in the gospel (16:25–27).

We will not discuss every passage but will focus on presenting the body (12:1), which concerns true worship. The Greek term ‘latreia’, translated as ‘worship’ or ‘service’, literally means service or ministry to God. Thus, true worship or service to God is the presentation of one’s body. Paul emphasized that after one has believed the gospel and experienced justification, sanctification, and glorification by faith, the next step is to present the body.

Many Christians view worship or service to God merely as religious activities—evangelism, meetings, offerings, and similar things. These are good if led by the Holy Spirit, but TRUE worship or service is the presentation of the body. It seems we must revisit the definitions of ‘service to God’ and ‘worship’, so that what we do may truly be according to Scripture. Service to God is clearly DOING THE WILL OF GOD. If a Christian performs any religious activity that is not God’s will for them, then it cannot be counted as service to God—especially if motivated by personal gain. Likewise with worship. Many Christians think worship means singing worship songs in a church building. But is that the true meaning of worship? We will discuss this further.

Continuing in Romans 12:1, presenting our bodies as true worship and service to God—what is the real meaning of worship? To understand a term, we must look at its first occurrence in Scripture. In Hermeneutics, this is called the principle of first mention, which means that the first appearance of a word in the Bible carries a meaning that remains consistent throughout Scripture. Later uses may add nuance, but the original meaning cannot be removed.

The first appearance of the Hebrew word ‘shachah’ (worship) occurs in the story of Abraham offering Isaac (Genesis 22). Verse 5 says, “And Abraham said to his young men, ‘Stay here with the donkey; the boy and I will go over there and worship (shachah)...’” We know the rest of the story—Abraham did not sing songs or perform rituals. He built an altar, arranged the wood, bound Isaac, laid him on the altar, and raised the knife to sacrifice him. Had the Angel of the LORD not intervened, Abraham would have offered Isaac as a burnt offering ‘according to God’s command’.

From this first mention of ‘shachah’, it is clear that worship is not about singing or performing religious rituals but about offering one’s “Isaac” in obedience to God’s command and leading. Before exploring ‘shachah’ further, consider several facts:

1. In Abraham’s time, it was common for people to offer their children—often infants—to their gods. Thus, Abraham did not struggle as a modern father might when told to offer his son.

2. This does not mean Abraham found it easy to obey. Hebrews 11:19 explains, “He considered that God was able even to raise him from the dead.” Genesis 22:12 adds, “Now I know that you fear God, seeing you have not withheld your son, your only son, from Me.” Abraham could offer Isaac because he had been transformed into a man who feared God, knew Him deeply, and believed that God could raise Isaac from the dead. It takes grace for believers to be processed until they can perform true ‘shachah’—to offer their “Isaac.”

3. Abraham’s act of offering Isaac was a ‘work born of faith’. James 2:21 says, “Was not Abraham our father justified by works when he offered up Isaac his son on the altar?” This may seem to contradict Paul’s teaching that we are justified by faith alone, but Paul and James complement each other if we understand Romans 1:17: “The righteous shall live by faith.”

We must remember that saving faith, according to Paul, is ‘from faith to faith’. Saving faith is progressive. What makes faith grow? James explains, “Faith was working together with his works, and by works faith was made perfect” (James 2:22). Thus, faith is perfected by works—works that are born of faith. As James says, “I will show you my faith by my works” (2:18). Not works apart from faith, but works produced by faith perfecting faith so that faith grows toward its fullness. Thus, the explanations of Paul and James about faith complement each other.

Therefore, we can conclude that faith produces obedience, and in turn, obedience perfects faith. In this way, faith grows and progresses. This is biblical faith. This is saving faith. That is why James said that Abraham was justified by his works. This does not in any way contradict Paul’s explanation of faith, because what James meant by ‘works’ were works that are born out of faith.

Thus, the fundamental meaning of ‘shachah’ is an act born of faith in offering our “Isaac” in obedience to God’s command and guidance. This is the essence or nature of worship. If a person has not understood the essence of worship, they can easily fall into mere ‘forms’ or ‘rituals’ of worship, performing them apart from faith.

Paul emphasizes that true worship is offering our bodies. Our inner being is the dwelling place of the Father, the Son, and the Holy Spirit; therefore, our bodies are the temple of the Holy Spirit. For Christians who have experienced justification by faith, sanctification by faith, and glorification by faith, practical things such as eating, resting, exercising, or any bodily activity must be done according to the Lord’s leading. This is true worship.

We are still discussing the final chapters of Romans, namely chapters 12 through 15:13, which we have titled ‘Transformation’. Now we enter Romans 12:2, which says, “And do not be conformed to this world, but be transformed by the renewal of your mind, that you may prove what is the good, acceptable, and perfect will of God” (ILT).

There are several things we should reflect on from the verse above: first, do not be conformed to this age (the world); second, the renewal of the mind; third, proving what is the will of God. The third point is the purpose of the first and second points, and it is the most important. We have seen that serving God means doing His will. But what if a Christian does not understand God’s will for their life? Then all they do cannot be counted as serving God. Jesus clearly said that His food is to do the will of the Father. Therefore, if a Christian does not know God’s will for their life, they are like someone who does not eat, and therefore will die.

Let us now discuss what ‘renewal of the mind’ means, so that we may not be conformed to this world. The term ‘mind’ here is translated from the Greek word ‘nous’, which appears 24 times in the New Testament. To understand ‘nous’, we need to be aware that humans consist of spirit, soul, and body. When someone believes in Jesus, they receive a new heart and a new spirit, as emphasized in Ezekiel 36:26: “I will give you a new heart and put a new spirit within you…”

How does the Heavenly Father give a new heart and a new spirit to a believer? According to Jesus’ words, He came to give life (zoe). Therefore, believers receive ‘zoe’ life, so that their spirit and heart are made new. The purpose of ‘zoe’ life is that we may know the Heavenly Father and know Jesus Christ whom He has sent (John 17:3). Without ‘zoe’ life, it is impossible for anyone to know the Father and Jesus Christ whom He sent.

However, we know that the ‘zoe’ life given by the Heavenly Father begins as a “seed.” It needs to grow so that the believer’s knowledge of the Father and the Lord Jesus becomes deeper. Here we see the importance of the renewal of the mind (nous). If a believer’s mind is not renewed day by day, the growth of ‘zoe’ life within them will be “hindered.” Let us take an example: a room with glass windows. If the windows are dirty, sunlight cannot enter the room. The Christian mind (nous) is like the glass of a window. If it is not renewed daily (“dirty”), then the ‘light of God’s revelation’ cannot enter their inner being (spirit). How can the zoe life within them grow if the light of revelation cannot enter?

So then, how can we renew our minds (nous)? There is no other way except through experiencing God’s shaping and discipline day by day. Christians who seldom experience God’s discipline will have minds very similar to worldly people. Just as worldly people desire physical success and wealth, Christians who lack God’s discipline will have the same desires.

Christians who lack God’s discipline will have little desire to know God, to love Him, or to suffer for following Him. But if we find grace before Him and receive sufficient discipline from Him, then our minds will be focused on knowing God. Our minds will no longer be like the minds of the world. Thus, we will easily receive the ‘light of God’s revelation’ and understand His will for us day by day. In the end, all of this depends on God’s grace and His willingness to discipline us. May we be among those Christians who experience God’s discipline daily, continually receive His light of revelation, and grow in our knowledge of the Heavenly Father and Jesus Christ whom He sent.

We are still discussing the section on ‘Transformation’ (12–15:13), and now we turn to the term ‘Body’ found in Romans 12:4–8. Notice verse 4: “For as we have many members in one body, but all the members do not have the same function.” Many Christians talk about the ‘Body of Christ’ meaning all born-again believers (those who have received ‘zoe’ life). This sounds correct, good, and consistent with New Testament revelation, but in reality, it is not so.

Let us look at the revelation of the ‘Body of Christ’ as revealed in the New Testament. Only Paul uses the term ‘Body of Christ’. Peter and his team, as well as John and his team, never used the term ‘Body’. To understand what Paul meant by ‘Body’, we need to analyze the New Testament according to the principle of the ‘Trilogy’. (We will not discuss this principle here, as it has been explained elsewhere.) What is important to understand is that there is a difference between the community of Peter, the community of Paul (the Body of Christ), and the community of John.

Let us quickly examine the difference between the communities of Peter, Paul, and John. Consider 1 Corinthians 11:16: “But if anyone seems to be contentious, we have no such custom, nor do the churches of God” (ILT). Here, Paul clearly distinguishes his community, which he calls ‘we’, from the ‘churches of God’, which refers to Peter’s community. How do we know that the churches of God belong to Peter’s community? Because John’s community is entirely different.

Now let us look at the revelation of John’s community. In 1 John 1:3 it says, “That which we have seen and heard we declare to you, that you also may have fellowship (koinonia) with us…” The First Epistle of John was a general letter to the churches under John’s and his team’s ministry. We know John ministered to the churches in Asia Minor (the seven churches in Revelation 2–3), and when John ministered, both Peter and Paul had already died as martyrs. Notice this fact: John and his team DID NOT HAVE FELLOWSHIP (koinonia) WITH THE SEVEN CHURCHES OF ASIA MINOR. John wrote this letter SO THAT fellowship (koinonia) might exist with them. Yet ‘koinonia’ (fellowship) was one of the chief marks of the early church (Acts 2:42). The true meaning of ‘koinonia’ is not merely ‘a prayer fellowship’ or a denomination (a local church), but rather a deep sharing of life: “…and all who believed were together and had all things in common” (Acts 2:44).

We will not go further into that. The reason John and his team had no ‘koinonia’ with the seven churches of Asia Minor is that those churches had fallen into idolatry through three false teachings — the teachings of Jezebel, Balaam, and the Nicolaitans. Therefore, John emphasizes, “…our koinonia is with the Father and with His Son Jesus Christ” (1 John 1:3). In Revelation 2–3, there is always the call ‘to him who overcomes’ addressed to the seven churches of Asia Minor. Why? Because those churches had been defeated, and God was calling forth His overcomers. These overcomers throughout church history are what we call the ‘John community’.

Looking at Christendom today, denominational teachers always refer to the Christian world as the “church,” and that Christendom is the Body of Christ. Even Martin Luther was the first to teach about the “visible church” (denominations) and the “invisible church” (all born-again believers), thus removing the distinction between denominations and the true church. Indeed, the revelation of the church was not given to Martin Luther; he received another revelation.

Bible teachers who equate denominations with the church, and who do not understand the difference between denominations and the true church, fail to see the difference between the communities of Peter, Paul, and John.

Let us continue with our discussion of the term ‘Body’, used only by Paul. As Paul neared the end of his ministry, his community began to fall. During his third missionary journey to Jerusalem, Paul summoned the elders (leaders of the early church, plural) of Ephesus, but they met him in Miletus. There, Paul expressed his understanding that fierce wolves would come and attack some of the leaders. Acts 20:29–30 says, “For I know this, that after my departure savage wolves will come in among you, not sparing the flock. Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves.” This was not Paul’s speculation; he knew for certain it would happen.

Years later, Paul testified to Timothy that all Asia Minor (including Ephesus) had turned away from him (2 Timothy 1:15), even mentioning two prominent leaders, Phygelus and Hermogenes, who likely incited others to abandon him. This confirms that the attack of the “fierce wolves” (the devil) on the leaders had indeed taken place.

This “fierce wolf” attack caused leaders to teach false doctrines with the goal of drawing the Lord’s disciples after themselves. If we receive grace to see the reality of Christendom, it is clear that Christendom corresponds to Paul’s community that has been attacked by “fierce wolves.” Why? Because in general, religious leaders within Christendom attract the Lord’s disciples to themselves — not only the disciples, but also their money, through various false teachings. These leaders begin to build buildings and facilities, essentially constructing their own “kingdoms.”

Christendom is not the Body of Christ as Paul described it. Leaders in the Body of Christ MUST NOT draw the Lord’s disciples to themselves, nor draw money from them to build their own kingdoms. The leaders in the Body (the organism) are only to EQUIP the disciples, so that in turn the disciples build up the Body of Christ (Ephesians 4:11–12). The leaders of the Body (organism) function like the “joints and ligaments” in Colossians 2:19: “...holding fast to the Head, from whom all the body, nourished and knit together by joints and ligaments, grows with the increase that is from God.”

Because the leaders of the Body only equip the disciples, the Body of Christ is not divided; instead, it becomes ONE. We see that Christendom is divided into tens of thousands of denominations — why? Because its leaders draw disciples to themselves. Therefore, what Paul foresaw has happened: the attack of the “fierce wolves” has torn apart the Body of Christ. Does the Body of Christ still exist? No, what remains is the John community (the community of overcomers) who serve Christendom without drawing the Lord’s disciples or their money to themselves to build personal kingdoms.

But why is it that within Christendom, the practice of leaders drawing disciples and their money to themselves has become accepted and normal? Because there are TEACHINGS that justify such practices — the false teachings of Jezebel, Balaam, and the Nicolaitans (Revelation 2–3). We understand the difference between practice and doctrine: if it is only a practice, it is limited to certain individuals; but if it has become an accepted and formal doctrine, even taught in theological schools, then surely most Christian leaders practice it — except those who serve Christ outside of Christendom (the ‘kosmos’, the world, whose ruler is the devil).

We are still discussing the term ‘Body’ as used by Paul in Romans 12:4–8. Verse 4 emphasizes: “For as we have many members in one body, but all the members do not have the same function.” The word ‘function’ is translated from the Greek word ‘praxis’, meaning ‘function’ or ‘operation’. Notice that Paul is not talking about positions, authority, or hierarchy within the Body, even though we later see a function of ‘leading’ (verse 8).

Let us first observe the functions of the members within the Body (the organism). There are functions of prophesying, serving, teaching, exhorting, giving, leading (leadership function), and showing mercy (Romans 12:6–8). Here we will discuss the ‘leadership function’, because in Christendom, denominational leaders (whether pastors, senior elders, or others) possess HUMAN authority.

We must understand what Paul meant by the AUTHORITY OF THE BODY (the ORGANISM). To grasp this, we need to see the difference between leadership in the Body and leadership in an organization (denominations). According to the Indonesian Dictionary (4th edition), leadership is the matter or manner of leading, whereas an organism is a systematic structure composed of various living parts for a particular purpose. As a noun in biology, an organism is a living being. Thus, the meaning of organism here refers to the interconnectedness of the parts of a living body, such as the connection between hands, feet, and other body parts, all working together to accomplish the specific purpose of that living being.

To make it easier for us to understand the term organism, we first need to properly understand the term organization. In the same dictionary, the word organization means a unity or structure consisting of parts (that is, people) in an association for a specific purpose. Another definition of organization in that dictionary is a group of people cooperating together to achieve a common goal. Therefore, it is clear that an organization is the interrelation between one person and another within a structure, while an organism is the interrelation between the hand and the foot within a living being.

The interrelation between one person and another in the context of an organization requires leadership. There must be a form of AUTHORITY (HUMAN AUTHORITY) that governs these relationships. Authority in the context of organization is called the ‘chain of command’. In an organizational structure, we can see this chain of command linking one person to another. This chain of command determines who leads whom and who is accountable to whom. The person at the top of the organizational structure holds the highest human authority.

The interrelation between the hand and the foot in the context of an organism also requires leadership. There must also be a kind of AUTHORITY that governs the relationship between the hand and the foot. Authority in the context of an organism is called life, the life of that being. The life of the organism is what regulates the coordination between the hand and the foot. If there is no life within that being, then there is no authority governing the relationship between the hand and the foot—no movement of hands or feet—meaning the organism is dead.

Therefore, it is clear that leadership in the context of an organization IS A PERSON (that is, the person at the top of the structure), but leadership in the context of an organism IS LIFE. Speaking of leadership in an organization is speaking of a person and how that person leads. Speaking of leadership in an organism is speaking of life and how that life governs the hand, the foot, and all the living parts of a being.

Thus, in the Body of Christ, there is no human authority (no human leader) whatsoever. The authority of the Body of Christ is the Life of Christ (zoe). The Life of Christ is Jesus Himself, for He said, “I am the Life (zoe).” Therefore, Jesus directly governs His Church through His Life. There must be no human leader in the sense of human authority, for Jesus alone is the Head of the Body (Matthew 23:1–12). What exists within the Body of Christ are only DIFFERENT FUNCTIONS.

Many denominational leaders claim that organization is merely a TOOL. That is true—it is indeed only a tool. However, it is a tool IN THE HANDS OF LEADERS WHO USURP THE AUTHORITY OF LIFE—THE AUTHORITY OF JESUS CHRIST AS THE ONLY HEAD OF THE BODY. The teaching that usurps the authority of the Body, as taught within Christendom, is the teaching of Jezebel and the Nicolaitans (Revelation 2–3). The Body of Christ does not need an organization. We will now see how the early church (the Body of Christ) functioned and how the roles of its leaders operated without having any authority over other members.

Let us discuss how the early church (the Body of Christ) functioned and what the role of its leaders was, who possessed no authority over others. In brief, the role of the leaders in the Body of Christ was to enable the Body to GROW. However, we must understand what “growth of the Body of Christ” means as taught by Paul. The growth of the Body of Christ is NOT the same as what is called ‘church growth’ in Christendom. Common reference books used in theological schools regarding ‘church growth’ include Understanding Church Growth by Donald McGavran (recognized as the father of church growth) and A Theology of Church Growth by George W. Peters. We mention these books to clarify that the theologians in Christendom are speaking about the GROWTH OF THE “CHURCH” ORGANIZATION, or DENOMINATIONAL GROWTH.

To understand the role of the leaders in the Body of Christ in relation to the growth of the Body, we need to examine Colossians 2:19 and Ephesians 4:16. We will not discuss these verses in full but will compare and connect them through the concept of ‘growth’. Colossians 2:19 (Indonesian Bible) speaks of ‘its divine growth’. In the Greek text, two words are used: ‘auxano’ and ‘auxesis’, which the Indonesian translation renders as ‘its divine growth’. This translation is inaccurate; it should read, ‘may increase with the increase of God’ (Young’s Literal Translation). This means the growth of the Body IS THE GROWTH OF GOD HIMSELF—that is, the growth of God’s Life. The verse also mentions the function of joints and ligaments that support and unite the Body. Meanwhile, Ephesians 4:16 affirms that “the growth of the Body happens because the whole Body, being joined and held together by every supporting ligament, grows and builds itself up in love.” Comparing these verses, we can conclude that the growth of the Church as an Organism is the growth of the Life of God, with the leaders (“joints and ligaments”) functioning to support and unite the Body.

What we have discussed above concerns Body Leadership. We see that leaders (the “joints and ligaments”) must ABSOLUTELY FUNCTION UNDER THE AUTHORITY OF LIFE. In the context of the Body, it is impossible for the joints and ligaments to move independently and harm the Body. Therefore, leaders within the Body (organism) are entirely under the authority of Life and HAVE NO AUTHORITY WHATSOEVER over the Body or its members. Leaders in the context of the Organism can only EQUIP and SERVE the Body. If any leader disobeys the authority of Life, they themselves are cut off from that Life—yet the Body remains unharmed. Why? Because the growth of the Body DEPENDS SOLELY ON THE GROWTH OF LIFE.

Let us summarize the role of leaders in the organism. First, they have no authority at all, because authority remains within the Life. Second, they can only equip and serve the Body as true SERVANTS, not as MANAGERS (such as senior pastors or elders) in the organizational sense. Third, they cannot rule over the Body or take material advantage from it. If a leader behaves as one who has the right to control or profit from the Body, it proves that they are functioning within the context of an organization, not an organism.

We have seen that the leaders of the organism (Body leadership), referred to in Colossians 2:19 as “joints and ligaments,” depend entirely on the Life of Christ. Therefore, the exhortations to leaders in the New Testament focus on building character that results from the growth of that Life. Paul’s instructions to Timothy, Titus, and other passages regarding leadership all focus on forming Christ’s character within leaders. The emphasis on leadership within the Body is on being an example—in dedication, sacrifice, carrying the cross, following the Lord, denying oneself, and being a servant in the truest sense, with no authority and no personal gain over others in the Body. This is not surprising, for the growth of the Church or the Body is entirely determined by the growth of Life, and therefore the role of leaders is to BE EXAMPLES AND MODELS IN FOLLOWING THE LIFE OF CHRIST.

Let us now discuss the relationship between the Church (the Body of Christ) and the Kingdom of Heaven. The Church, according to the term ‘ekklesia’, refers to those who are called out for God’s purpose. These called-out ones receive grace and experience the salvation accomplished by Christ Jesus. These believers receive the seed of ‘zoe’ life, which is expected to grow so that they may know the Father in heaven and Jesus Christ whom He has sent (John 17:3). This is the purpose for which Jesus came—to give ‘zoe’ life to believers (John 10:10).

To understand the relationship between the Church and the Kingdom of Heaven, we must understand the term ‘Christ’, which Paul often uses in his letters. First, Christ is our Life (zoe) (Colossians 3:4). Second, Christ within us is the hope of glory (Colossians 1:27). Third, Christ takes the form of a kingdom—the Kingdom of Christ (Ephesians 5:5; Colossians 1:13). Luke 17:21 affirms that “the kingdom of God is among you.” The Greek word ‘entos’ appears only twice in the New Testament. In Luke 17:21 it is translated ‘among’, but in Matthew 23:26 it must be translated ‘within’ (“clean first the inside—‘entos’—of the cup”). Thus, the real meaning of ‘entos’ is ‘within’. Many English translations render it as “the kingdom of God is within you.” Therefore, the Kingdom of Christ is within us. Ephesians 2:6 declares that we have been seated with Christ in the heavenly realms, and Philippians 3:20 says that we are citizens of heaven. From these truths, we understand the relationship between the Church and the Kingdom of Heaven.

The Kingdom of Heaven first came to earth in the person of Jesus Christ. The Old Testament was only a symbol, a shadow, and a prophecy of the coming Kingdom. The reality was fulfilled in the person of Jesus Christ. John the Baptist proclaimed the coming of the Kingdom, but he himself did not enter it, for he belonged to the Old Testament dispensation and was the last of the prophets of that era.

Through Jesus’ death, resurrection, and ascension to the right hand of the Father, the Holy Spirit descended upon the 120 believers on the day of Pentecost, and they became the people of the Kingdom of Heaven. They were called disciples in the book of Acts because they were learning about the Kingdom. The focus of Jesus and the apostles’ teaching was the Kingdom of Heaven. Indeed, the central theme of the New Testament is the Kingdom of Heaven.

From the explanation above, we can see the relationship between the Church and the Kingdom of Heaven. The Church serves as the vessel through which the Kingdom of Heaven is manifested on earth. The Kingdom has already come in the person of Jesus Christ, is presently coming through the Church, and will come in its fullness (manifest on earth) at the second coming of Jesus Christ.

However, we know that the Church has fallen and split into tens of thousands of denominations through the attacks of savage wolves (Acts 20:28–30). Yet God has always preserved His overcomers throughout church history—what we call the ‘John community’. To this ‘John community’, referred to as the “little flock” in Luke 12:32, the Father is pleased to give the Kingdom. At His coming, Jesus will judge the Church, and those who are called, chosen, and faithful (the little flock) will receive the Kingdom of Heaven. The little flock will reign as kings and priests on the earth with glorified bodies to rule and liberate creation from corruption together with Christ (Revelation 20:4). Thus is the relationship between the Church and the Kingdom of Heaven, which will be fully established on earth at His coming.

We now turn to Romans 13:1–7, which discusses the role of ‘government’ in this world. Verse 4 states, “For he is God’s servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain; he is God’s servant, an avenger who carries out God’s wrath on the wrongdoer.” We see clearly here that God uses government to punish evildoers. Therefore, government is called God’s servant. God rules mankind on earth through His instrument—the government.

Since government is God’s tool to regulate human life and is given the “sword” to punish wrongdoing, everyone must submit to governmental authority, pay taxes, and honor public duties. We are also commanded to pray for those in authority so that we may live peaceful and quiet lives (1 Timothy 2:2). But what if the government oppresses its people? We can only pray and express our concerns lawfully without violating established laws.

Let us see how it began that God used human government to rule mankind. After the fall, God ruled human life through what scholars call ‘conscience’. This lasted from Adam to Noah. When God ruled through human conscience, the earth became corrupt. Therefore, He destroyed mankind in Noah’s time. Then God declared to Noah, “Whoever sheds man’s blood, by man his blood shall be shed” (Genesis 9:6). This marked the beginning of God’s use of government to repay human evil. The first earthly kingdom was built by Nimrod, the grandson of Ham (Genesis 10). Since then, God has used government—which bears the sword—to punish wrongdoing.

What about the Kingdom of Christ that will be established on earth at His coming? This truth is rarely heard in Christendom, for many Christians are taught and firmly believe that they will be “raptured” to heaven to sing and worship God forever—LEAVING THIS EARTH BEHIND. Many Bible teachers fail to realize that God’s plan has always been for humanity to REIGN ON THIS EARTH—to subdue the kingdom of darkness so that the earth will be filled with His glory, moving toward the new heaven and new earth. God’s plan has never changed.

Revelation 11:15 declares, “The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever.” Many translations capitalize ‘His Christ’, implying Jesus Christ, but it should actually be lowercase ‘his Christ’, referring to the overcoming Church. Revelation 5:10 confirms, “You have made us kings and priests to our God, and we shall reign on the earth.” The ‘us’ here refers to the four living creatures and twenty-four elders—symbols of the overcoming Church as priests and kings. Thus, at His coming, the authority of earthly governments will be transferred to the overcoming Church. The overcoming Church will reign on earth (the so-called millennial kingdom) with glorified bodies (Romans 8:19–21). This is the event of ‘glorification by faith’—a truth seldom taught in theological seminaries or Sunday pulpits within Christendom.

Let us continue our discussion about the victorious church that will reign upon this earth—the very ground we now stand on—with glorified bodies. We will look at the prophecy in Isaiah 65:17–25, where the Indonesian Bible (LAI) titles this passage ‘The Promise of a New Heaven and a New Earth’. Verse 17 declares, “For behold, I create new heavens and a new earth….” When Elohim says that He creates a new heaven and a new earth, we should not think that the first heaven and the first earth will be entirely abolished and then replaced by newly created ones.

The meaning of Elohim creating a new heaven and a new earth is not the annihilation of the old ones, but rather a ‘radical transformation’ of the first heaven and earth, such that Elohim calls them “new.” We will see that in this new heaven and new earth there is still life similar to what exists on our present earth (Isaiah 65:20–23).

But before we look at the characteristics of life in this new heaven and new earth as prophesied by Isaiah, we must first consider Elohim’s original plan, which was focused on this earth we now inhabit. In Genesis 1:26, it is affirmed that Elohim’s purpose in creating humankind was that man should have dominion over the whole earth. Clearly, the ‘earth’ mentioned here refers to this very earth we stand upon. Then, in verse 27, Elohim created man in His image. Many people assume that Adam and Eve were already fully in His image and likeness when they were created and placed in the Garden of Eden. However, notice the Hebrew term ‘bara’, translated ‘created’, in verse 27—it is in the ‘present progressive’ form, not the ‘past tense’. This means that humanity ‘is being created’ in His image and likeness, not that they were already completely created as such. In other words, mankind is ‘in process’ of being made in His image and likeness. As we have discussed before, Elohim used the two trees in the Garden of Eden to process humanity.

The fall of Adam and Eve into sin was part of that divine process (Romans 8:20). And Elohim’s plan cannot fail—to form man into His image and likeness and to make him rule over this earth. His original plan has never changed: humanity is to rule the very earth on which we now stand. Elohim does not destroy or replace this earth with a new one, for if He did, His original plan for man to rule this earth would have failed. The truth is, His plan will succeed—mankind will be made in His image and likeness and will rule over this same earth.

Now let us look at Isaiah’s prophecy about life in the new heaven and new earth. First, there will still be childbirth, infants, and elderly people who live long lives—and, of course, there will still be death (Isaiah 65:20). Second, people will still build houses, plant vineyards, bear children, and enjoy their descendants (Isaiah 65:21–23). Third, there will be no more harm or destruction (Isaiah 65:25). This is what distinguishes the new heaven and new earth from the present one—today’s world is full of wickedness.

Thus, at the return of Jesus Christ, the victorious church will reign upon this earth under conditions described in Isaiah 65:17–25. When we compare Isaiah’s prophecy with Revelation 20:4, we see that our earth will enter the ‘Millennial Kingdom’, during which the victorious church will rule. Though Satan will later be released to deceive the nations again (Revelation 20:7–8), he will ultimately be defeated, and this same earth will enter the age of the ‘New Heaven and New Earth’.

It is therefore clear that the earth we stand upon will not be erased, destroyed, or replaced by a completely new one. In fact, this earth will be the inheritance (reward) of the meek, just as Jesus promised (Matthew 5:5).

We have already stated that the final five chapters of the Book of Romans are divided into two parts: chapters 12 to 15:13, titled ‘Transformation’, and chapters 15:14 to 16, titled ‘Conclusion’. We are still discussing the Transformation section (12–15:13), focusing on the long passage concerning judgment (14–15:13). Paul here is actually addressing the issue of food, which is not a central doctrine, because “the kingdom of God is not a matter of eating and drinking but of righteousness, peace, and joy in the Holy Spirit” (Romans 14:17).

However, this topic is important to discuss because many Christians confuse ‘judging’ with ‘rebuking’ or ‘correcting’ a fellow believer. Paul himself rebuked Peter publicly and instructed Timothy to rebuke elders who sinned in the presence of others so that the rest would fear (1 Timothy 5:20; 2 Timothy 4:2).

Let us therefore examine the issue of judgment correctly. Jesus said, “Do not judge, or you too will be judged” (Matthew 7:1). Yet in John 7:24, He said, “Stop judging by mere appearances, but instead judge correctly.” The Greek verb ‘krinō’ in both verses means ‘to decide, to discern, to evaluate, to determine’. If we read these verses without context, they seem contradictory. On one hand, Jesus says not to judge, yet on the other He allows judging if done justly. So, are we to judge or not to judge?

Let’s consider the context of Matthew 7:1. To whom was Jesus speaking? Matthew 7:1 is part of the Sermon on the Mount, addressed specifically to His disciples (see Matthew 5:1–2). He was not speaking to the general crowd, but to His followers. Thus, ‘do not judge’ was directed to His disciples.

In contrast, in John 7:24, Jesus was speaking to the Jews, particularly the scribes and Pharisees, who were judging Him unjustly. They were permitted to judge—but only if their judgment was fair. Why were the Pharisees allowed to judge, but the disciples were not? Matthew 23:1–11 explains this: “The teachers of the law and the Pharisees sit in Moses’ seat. So you must obey them and do everything they tell you... But you (My disciples) are not to be called ‘Rabbi,’ for you have only one Teacher, and you are all brothers... The greatest among you will be your servant.” These verses make it clear that the scribes and Pharisees could judge because they held Moses’ seat—an authority valid only under the Old Covenant. But in the Church (New Covenant), there is no Moses’ seat. Church leaders exist, yes—but not with judicial authority. In the New Covenant, authority belongs only to the Life of the Body, which is Christ Himself, for Jesus said, “I am the Life.”

Sadly, Christianity today has fallen from being an organism into thousands of organizations, ruled by modern “Jezebels” who usurp Christ’s authority over His church, just as Jezebel usurped Ahab’s authority over Naboth’s vineyard. These organizational leaders, sitting atop church hierarchies, claim the authority to judge their congregations—just like the Pharisees did. The authority of church organization leaders is illegal. Jesus never delegated His authority over His church.

Now let me summarize. This conclusion is somewhat personal. I am often accused of judging others or church leaders. Let’s be honest: I hold no position in any Christian organization; I have no authority over the church—and rightly so. Therefore, I cannot judge. I merely rebuke, admonish, and expose errors, as Paul instructed Timothy, but I do not pronounce verdicts, because I have no authority to do so.

In truth, those who love to judge are the very ones who possess illegal authority within the church—those who evaluate, rebuke, and issue decisions (or verdicts) over others, even excommunicating members within their organizations. They do so regularly, for it is part of their role—the role of judging fellow believers.

Hence, denominational leaders are the ones most inclined to judge. Indeed, it may have been they who popularized the phrase ‘do not judge’, interpreting it to mean ‘do not expose wrongdoing’. Such leaders resist correction and reject criticism of their actions or teachings.

Now we understand the difference between judging and rebuking. Judging means to declare someone guilty and issue a verdict—something only organizational leaders with official authority do. Rebuking, however, means simply pointing out wrongdoing, as Paul instructed believers to do.

We close this brief discussion with Paul’s warning in Romans 16:17–18: “I urge you, brothers, to watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them. For such people are not serving our Lord Christ but their own appetites. By smooth talk and flattery they deceive the minds of naive people.”

From these verses we can identify three traits of false teachers:

1. They cause division in the church.

2. They serve their own appetites.

3. They use flattering speech to deceive sincere believers.

Many Christians believe that false teachers and prophets exist outside the church—that they are unbelievers. This view itself proves they have been deceived. One reason is that the message of the Kingdom of Heaven is rarely taught or emphasized in modern Christianity, even though it was the central theme of Jesus and His apostles. The parables of the Kingdom in Matthew—the sower, the weeds, the net, the talents, the faithful and evil servants, the wise and foolish virgins—all refer to born-again believers.

Let us compare this with Jude’s description of false teachers. Jude 4 says, “They pervert the grace of our God into sensuality…” That means these teachers speak beautifully about God’s grace, goodness, and faithfulness, yet they ‘twist grace for fleshly gain’—for their own appetites. The Kingdom of Heaven is not about eating and drinking, but about righteousness, peace, and joy in the Holy Spirit (Romans 14:17). This does not mean God ignores our physical needs, but our teaching must focus on inner, spiritual matters.

Jude 5 reminds readers of Israel’s journey from Egypt to the Promised Land: the Lord saved His people out of Egypt but later destroyed those who did not believe. Those destroyed in the wilderness were God’s own covenant people. Likewise, false teachers—church members under the New Covenant—are compared to those Israelites who perished for unbelief.

Why does God destroy such false teachers? Because, as 1 Corinthians 3:17 says, “If anyone destroys God’s temple, God will destroy him; for God’s temple is holy, and you are that temple.” The context here is the Judgment Seat of Christ, when all must give account for their ministry. False teachers destroy the Church (the temple of God) through division, and thus they themselves will be destroyed at Christ’s coming.

Paul had already warned that savage wolves would come, even from among church leaders, to draw disciples—and their money—after themselves (Acts 20:28–30). Such false teachings include tithing laws, firstfruits offerings, “faith promises,” and similar doctrines—forms of the Jezebel, Balaam, and Nicolaitan teachings condemned in Revelation 2–3. The Bible never speaks gently about false teachers. One day, everything will be revealed before the Judgment Seat of Christ. May we find grace so that we are not among those who divide the church or exploit “the belly” while serving the Lord Jesus—so that when the Kingdom of Heaven is fully established on earth, we may share in it. Amen.

THE COMMUNITY OF THE KINGDOM OF HEAVEN

By: Irnawan Silitonga

Summary: The community of the Kingdom of Heaven consists of born-again Christians who long for the establishment of the Kingdom of Heaven on earth, so that the Father’s will may be done on earth as it is in heaven.

Call to action: Learn to function as members of the organic church who become instruments for bringing the Kingdom of Heaven to earth.

Genesis 1:1 declares, “In the beginning Elohim created the heavens and the earth.” Elohim had a definite plan in creating all things. When He said, “Let Us make man in Our image, according to Our likeness, and let them have dominion over all the earth,” His intention was that man, who bears His image and likeness, would be entrusted with the authority to rule the earth. The focus of Elohim is this earth. Yet, many Christians today have their focus set on heaven. Denominational pews are filled with people whose only goal is to “go to heaven.” Preachers often cry out, “Believe in Jesus and you will go to heaven.” Added to this is the teaching of the ‘Rapture’, which makes people long to be taken away from this earth to some geographical location somewhere in the universe. All of this stands in contradiction to the divine plan of Elohim.

The will of Elohim is that man should rule the earth. His will is that the Kingdom of Heaven should come upon the earth. His intention is that His will be done on earth as it is in heaven. Philippians 3:20–21 declares, “For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ, who will transform our lowly body …” Thus, it is from heaven that we await the manifestation of Christ upon this earth. The earth—yes, the earth—is the focus of Elohim.

In the fulfillment of His plan, Elohim placed man in the Garden of Eden to work it and to keep it (Genesis 2:15). Before man could have dominion over the whole earth, God intended that man first exercise authority over the Garden of Eden. His great plan began with something small—such is the way of the Lord. The man whom He placed in the Garden needed to undergo a process in order to be capable of ruling the earth. One of the processes man had to experience was the fall into the realm of death. Many people think that Elohim was surprised when man fell into sin and that He hastily devised a plan of salvation through Jesus Christ. In truth, it was Elohim Himself who ordained it all, as written in Romans 8:20: “For the creation was subjected to futility, not willingly, but because of Him who subjected it in hope.”

Through a long process—from the Garden of Eden, through the fall, and through redemption by Christ Jesus—humanity finally arrives at the New Jerusalem. The New Jerusalem is the Bride of the Lamb (Revelation 21:9–10). It is clearly stated that the New Jerusalem (the Bride of the Lamb) ‘descends from heaven’ (v.10) to reign as kings (Revelation 22:5). Thus the plan of Elohim in Genesis 1:26, as quoted above, is fulfilled: that man should have dominion over the entire earth. The Man Christ Jesus, as King of kings (Revelation 19:16), together with His Bride as kings, shall reign over this earth.

What, then, is the true purpose of the coming of the Lord Jesus to this world? Indeed, it is true that He came that we might have life (‘zoe’) and have it more abundantly (John 10:10). It is also true that He came to destroy the works of the devil (1 John 3:8). The purpose described in John 10:10 relates to the existence of man; whereas the purpose mentioned in 1 John 3:8 concerns the existence of the devil. But what is the purpose of His coming to this world as it relates to His own being? John 18:37 records: “Jesus answered, ‘You say rightly that I am a king. For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth.’”

Jesus came into the world because He is a King, and He came to bear witness to the truth—truth meaning reality, that is, the true nature of a thing. In other words, He came into the world to reveal what He truly is: a King. He further affirmed that everyone who is of the truth hears His voice (v.37). His Bride consists of those who are of the truth, who hear the voice of Jesus and confess Him as King. Thus, the purpose of Jesus’ coming is to manifest that He is King—and this necessarily implies that He will establish His Kingdom upon the earth.

The deepest purpose of the coming of Jesus, therefore, is that He will establish His Kingdom on this earth. In the end, all the kingdoms of this world shall become the Kingdom of Christ and of His Anointed One, as declared in Revelation 11:15: “The kingdoms of this world have become the kingdoms of our Lord and of His Christ” (NKJV). This fulfills the prophecy in Daniel 2:44: “And in the days of these kings the God of heaven will set up a kingdom which shall never be destroyed; and the kingdom shall not be left to other people; it shall break in pieces and consume all these kingdoms, and it shall stand forever.”

When Jesus came to the earth, He said, “… I will build My church …” (Matthew 16:18). The term ‘church’ today has been distorted and equated with ‘denomination’. Yet, the meanings of these two terms differ vastly—indeed, as far apart as heaven and earth. Today, many Christians casually refer to the church as a denomination, and a denomination as the church, without a sense of sorrow or conviction, as though it were a trivial matter.

What, then, is the difference between the church and a denomination? The difference is this: the church was founded by Jesus Himself, whereas denominations were founded by men—“Diotrephes-like” leaders (3 John 9). One was established by the “heavenly man,” the other by the “earthly man.” One was built by spiritual men; the other, by men of the flesh. One corresponds to the church of ‘Revelation 12’; the other, to the church of ‘Revelation 17’. When the Lord has revealed to us the difference between the woman in Revelation 12 and the woman in Revelation 17, we will no longer take these two terms lightly, much less treat them as synonymous. We will cease to play with the words church and denomination. The church is the church; a denomination is a denomination. And the purpose of Jesus’ coming was to build His church.

In the New Testament, we find three kinds of communities that are all referred to as ‘church’, although many Christians fail to distinguish among them. Yet Paul makes a distinction in 1 Corinthians 11:16: “But if anyone seems to be contentious, we have no such custom, nor do the churches of God.” Here, Paul clearly differentiates himself from the ‘churches of God’. These churches of God were communities of Jewish believers, of whom the Apostle Peter was the leader. This community we may call the ‘Peter community’—comprised of Jews who had believed in Jesus.

Meanwhile, Paul’s community—called the ‘Body of Christ’—consisted of both Jews and Gentiles, for within the Body of Christ there is no longer any distinction. Later, we see yet another community under the Apostle John, consisting of ‘overcomers’. When John ministered, the church had already fallen through the teachings of Jezebel, Balaam, and the Nicolaitans. Therefore, John called forth the overcomers to represent the fallen church (Revelation 2–3). Thus, within the New Testament we find three communities: the Peter community, the Paul community, and the John community.

Before we examine the difference between the ‘church’ and the ‘Kingdom of Heaven’, we must briefly revisit the matter of the church’s fall. When Paul was about to end his ministry, around A.D. 65–66, he warned the elders at Ephesus that from among them some would arise, speaking perverse things to draw disciples after themselves (Acts 20:30). This was the seed of denominationalism! Certain leaders, with false teachings, would draw believers (the church) unto themselves. The false teachings that gave birth to denominationalism were the doctrines of the Nicolaitans, Jezebel, and Balaam (Revelation 2–3).

We will not discuss those three doctrines in detail here, but through them, the church was torn apart by “ravenous wolves,” fragmented into thousands of denominations. The large denominations today already number around five thousand; if the smaller offshoots are counted, there are about ten thousand—and the number continues to multiply. Why? Because the “ravenous wolves” remain and continue to multiply in every generation. Those leaders who have divided the church into thousands of denominations will one day stand before the Head of the Church, the Lord Jesus Christ Himself, to give account for their deeds before the judgment seat of Christ. May we never be among them!

How, then, is the relationship between the church (the communities of Peter, Paul, and John) and the Kingdom of Heaven—also called the Kingdom of God? The Kingdom of Heaven and the Kingdom of God are two terms that carry the same meaning, for in the New Testament they are used interchangeably. The Kingdom of Heaven points to the Kingdom that is in heaven—a realm higher than the earthly dimension—whereas the Kingdom of God refers to the Kingdom belonging to God.

The Kingdom of Heaven cannot be seen with physical eyes, while the church can be seen with physical eyes. To enter the Kingdom of Heaven—in the sense of experiencing and abiding in this higher spiritual dimension—requires perfected faith. However, to become a member of the church requires only faith in Jesus (receiving the life of Christ). The Kingdom of Heaven has not yet come in its fullness upon the earth, but the church has already come fully into existence on the earth. Yet, because the church has been divided into thousands of denominations, the true church can no longer be seen with the natural eye.

If the church had never been divided, in a city such as Jakarta, for example, there would be only one church—the church in Jakarta. But today, that one church has been fragmented, and its members (those who are born again) are scattered among the various denominations that exist within the city.

To understand why the church is now invisible, we must comprehend the distinction between the woman in Revelation 12 and the woman in Revelation 17. Because of the fall of the church, as described in Revelation chapters 2 and 3, the church came to be represented by these two symbols—two women.

The first woman is seen ‘in heaven’ and cannot be perceived by the natural eye (Revelation 12:1). The second woman, however, sits upon ‘many waters’ (Revelation 17:1)—and the many waters symbolize multitudes of people—and therefore she is visible to the natural eye. This second woman represents the denominations in which the majority of God’s people are found today.

Thus, the denominations that we see outwardly with our physical eyes are not the true church. A denomination is a religious organization within which the people of God may be present, but as the manifestation of the Kingdom of Heaven on earth draws near, the Lord’s command is clear: ‘Come out of her, My people’ (Revelation 18:4).

If that is so, where then is the church? The church is the people of God upon this earth who take no part in the doctrines of Jezebel, the Nicolaitans, and Balaam. The church is symbolized by the woman in Revelation 12. The church cannot be seen with the natural eye, for only those who dwell ‘in the heavens’ (spiritually speaking) are able to perceive her.

We will not go into a detailed exposition of the characteristics of the woman in Revelation 12 and the woman in Revelation 17, but one thing is certain—their final destinies are entirely different. The first woman gives birth to a ‘man-child’—the ‘overcomer’—who will rule over the nations; whereas the second woman receives the judgment of Elohim (Revelation 17). For the purpose of our present discussion, we may therefore conclude that the community of the Kingdom of Heaven is the church symbolized by the woman in Revelation 12.

Let us now turn to the matter of entering the Kingdom of Heaven. We know that the Kingdom of Heaven is ‘within us’. The Greek term ENTOS, which appears twice in the New Testament—Luke 17:21 and Matthew 23:25—has been translated differently in the Indonesian Bible. Yet we know that the meaning of any word is determined by its context. In Matthew 23:25, ENTOS clearly means ‘within’. Therefore, the translation ‘among’ in Luke 17:21 is inaccurate. In many English versions of the Bible, Luke 17:21 reads, “The kingdom of God is within you.” Hence, the Kingdom of Heaven truly is within us.

If we observe the context of Luke 17:21, we see that the Lord Jesus was speaking to the Pharisees who opposed Him. This means that even within those Pharisees who resisted Jesus, the Kingdom of Heaven was within them. Yet they did not experience or perceive the presence of that Kingdom within themselves. The Kingdom of Heaven within them had no effect upon them. The Kingdom was within them, but they were not within the Kingdom. This means that they had not yet ‘entered’ the Kingdom of Heaven.

Thus, although the Kingdom of Heaven exists within every person, if one rejects Jesus as King, he has not entered into the Kingdom of Heaven, even though the Kingdom is within him. How, then, does one enter the Kingdom of Heaven? Many Bible teachers claim that it is ‘by faith alone’. Preachers often proclaim, “Believe in Jesus and you will enter heaven.” Yet the apostle Peter writes that faith must be ‘added to’— “…make every effort to add to your faith … For in this way the entrance into the eternal kingdom of our Lord and Savior Jesus Christ will be abundantly supplied to you.” (2 Peter 1:5–11).

Faith must be perfected by works that arise from faith and are pleasing to God (James 2:22). Jesus is both the author and the perfecter of faith (Hebrews 12:2). Therefore, faith must be perfected in order for us to be granted full access into the Kingdom of Heaven. Yet, in the end, all depends upon the Father’s good pleasure. Blessed are we if the Father is pleased to give it to us (Luke 12:32).

Returning now to the matter of the community of the Kingdom of Heaven—we have seen that this community is symbolized by the woman of Revelation 12. We also know that from this woman is born a ‘man-child’, who will shepherd and rule all nations. Thus, the community of the Kingdom of Heaven will, in due time, bring forth the sons of Elohim who shall reign with the Lord Jesus upon the earth.

When the community of the Kingdom of Heaven “gives birth” to the man-child—that is, when the sons of Elohim are manifested—then the Kingdom of Heaven will have ‘come’ to the earth. When the sons of Elohim are revealed, the coming of Jesus to the earth will take place through them, for the purpose of restoring all things (Romans 8:19–21).

Jesus will not come in a physical, geographical descent from a visible sky, nor will He rapture the saints to a place away from the earth. The Kingdom of Heaven must be established on this earth. Jesus will come in and through His saints. The saints must reign on this earth. This is the plan of the Father.

Why must the Kingdom of Heaven be established upon the earth? Why must the sons of Elohim rule the earth? It is for the restoration of all things—for as Isaiah 9:7 declares: “Of the increase of His government and peace there will be no end …” (NKJV). The Kingdom of Heaven on earth will continually expand without end until every knee bows and every tongue confesses that Jesus Christ is Lord. John 12:32 further affirms: “… and I, if I am lifted up from the earth, will draw all men to Myself.”

Through whom will Jesus draw all men to Himself? Through the Kingdom of Heaven on earth, where the sons of Elohim reign with Him. Romans 5:19 declares: “For as by one man’s disobedience many were made sinners, so also by one Man’s obedience many will be made righteous.”

It is thus clear that the Kingdom of Heaven on earth will conquer the kingdom of darkness. Light will continually increase ‘without end’, overcoming darkness. Life will swallow up death. Remember, dear brothers and sisters, the ‘wages of sin is death’—not eternal hell. Do not alter the Word of God! And death will be swallowed up by life.

Hallelujah! We shall become kings upon the earth, reigning together with the Lord Jesus, the King of kings. We shall restore all things by the power of the King above all kings. Though the community of the Kingdom of Heaven is now but a ‘little flock’, do not be disheartened, beloved brethren. We are more than conquerors. Hallelujah! Amen.