Though we thoroughly believe in the biblical basis for house church, it is simply not feasible in many Western situations today. We feel the real emphasis should be on the New Testament practice of smaller congregations, not simply meeting in homes.

3) Counter-Cultural Consequences: Not helping the situation is the fact that house churches are seen as cultic by many in our society, not taken seriously by the typical Western believer (“how quaint”), and—worst yet—attract an unusually high percentage of counter-cultural “disciples” who are anti-authority, opinionated, judgmental, socially dysfunctional, under the church discipline of another church, who hold secondary issues so dearly it has already caused them to separate from other believers (factiousness), who espouse aberrant theology, or who are generally wounded and angry.

Summary: Faithful are the wounds of a friend (Proverbs 27:6). We would not be serving you well if we did not alert you to both the pros and cons of a modern Western house church. For many people contemplating starting a house church, their best option is to remain where they are and serve the Lord in their present church. However, if circumstances are providential to starting a house church with all the necessary pieces in place (quality leadership, large meeting room, plenty of car parking*), go for it!

We regularly had trouble with both neighbors and county code enforcement for having too many cars parked on the street each Sunday.

Full article.

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Steve can be found at ntrf.org.

NTRF promotes the benefits of New Testament church practice. These practices include the fellowship that comes from celebrating the Lord’s Supper as an actual meal (and the main purpose of gathering each Lord’s Day), participatory worship, weekly in-depth teaching, a devotion to corporate prayer, elder-led congregational consensus in making decisions, and fellowships that are the same size as would fit into a first century Roman villa—smaller congregations that are neither too big (mega churches) nor too small (micro churches).

The journey from traditional church models to simple, Spirit-led communities is not always easy. Just as Israel had to leave behind the patterns of Egypt, many of us must unlearn habits formed in institutional church culture. Yet the invitation of Jesus remains the same: “Follow Me, and I will make you fishers of men” (Matthew 4:19).

It’s not where you stand, but where you’re headed: a step from monuments toward movement is hope, but a step from movement toward monument is ruin. Always remember that, A step toward a movement redeems the lost; a step toward Monument condemns the saved.

Here is a simple guide to help believers and fellowships take the first steps:

1. Recenter on Jesus as Head A simple church starts with Christ, not structures. Let His Word and Spirit lead every decision. Gather in His name (Matthew 18:20), trusting His presence is enough.

2. Begin in Homes Instead of investing in new buildings, open your home. Share meals, pray together, read Scripture, and let fellowship be natural. A living room can be as holy behold your imagination of any other sacred places of worship when Jesus is at the center.

3. Equip Every Believer as a Priest Reject the idea that ministry belongs only to a few. Teach and model that every believer is a priest (1 Peter 2:9), called to intercede, share the gospel, and disciple others. Encourage everyone to discover and use their spiritual gifts.

4. Practice Communal Leadership Shift from a pyramid model to a circle. Decisions should be made together in prayer, not dictated from the top down. Leaders are shepherds and servants, not rulers.

5. Keep Mission at the Core Simple churches are not inward clubs but outward families. Ask regularly: Who is not yet reached? Who can we love, serve, and share the gospel with? Align all activity with the Great Commission (Matthew 28:19–20).

6. Shed the Baggage Release what drains life: endless fundraising, programs for entertainment, competition between churches. Keep only what strengthens love, discipleship, and mission.

7. Multiply, Don’t Monumentalize Encourage disciples to start new gatherings when groups grow. Like seeds scattered, multiplication ensures the gospel spreads further. Movements thrive when growth is organic, not centralized.

Reflection Questions:

1. Which step of the transition roadmap speaks most to me right now—and why?

2. What baggage do I still need to release in order to embrace simplicity?

3. Am I willing to see my home, my gifts, and my life as part of God’s living Movement rather than a lifeless monument?

A Final Word The church is not a monument of stone or a program to maintain. It is a living body, a family, a Spirit-led movement of disciples making disciples. The transition may feel costly, but what you gain is priceless: freedom, simplicity, and the joy of seeing the Kingdom expand. It’s time to leave behind the baggage of monuments and embrace the beauty of the movement. Will you take the step?

When Jesus gave the Great Commission, He kept it simple: “Go and make disciples of all nations, baptizing them…and teaching them to obey everything I have commanded you” (Matthew 28:19–20). He promised His presence, but He never commanded His followers to raise monuments or build institutions. His focus was always on people, not property; obedience, not overhead.

The Baggage We Carry

1. Church Structures

Buildings are not evil in themselves, and where they already exist, they can serve a purpose. But the early church multiplied without constructing sanctuaries. Too often, new buildings become the main focus—consuming time, money, and energy that could be spent on disciple-making. Jesus’ Kingdom does not depend on walls of stone.

2. Financial Burdens

Much of modern church life revolves around fundraising—keeping up facilities, running programs, or meeting budgets. This often drains believers instead of equipping them. In contrast, the early disciples shared resources freely (Acts 2:44–45), focusing on needs and mission rather than maintaining systems.

3. Clergy-Centered Systems

When ministry is limited to a few professionals, most believers remain passive. Yet Scripture calls us a “royal priesthood” (1 Peter 2:9). Every believer is called, gifted, and empowered by the Spirit to serve, teach, and disciple others. The church is healthiest when everyone participates, not when ministry is reserved for a few.

The Contrast

The first disciples turned the world upside down without buildings, budgets, or professional staff. Their strength was in Spirit-filled communities, multiplying from home to home, neighborhood to neighborhood. Where we often build monuments, Jesus calls us to build movements.

Every Home a Hub of Mission

What if every home became a center of Kingdom life? Meals could be shared as communion, living rooms could host worship and prayer, and families could disciple neighbors. Homes would become launching pads for the Great Commission—simple, reproducible, and Spirit-led.

A Call to Return to Simplicity

It’s time to shed the baggage of monuments and rediscover the movement Jesus started. His Kingdom does not advance through massive buildings or professional hierarchies—it spreads through ordinary disciples making disciples, in ordinary homes, with extraordinary power from the Spirit.And His promise still holds: “Surely I am with you always, to the very end of the age” (Matthew 28:20).He is not confined to monuments. He is moving with His people. Will you move with Him?

Reflective Questions:

1. Which traditions or practices from institutional church culture still shape my view of following Jesus—and do they help or hinder disciple-making?

2. How might letting go of financial or structural pressures free me to focus more on people and relationships?

3. In what practical way can I simplify my faith practice this week to align more closely with the early church model?

Reality and Illusion

By: Irnawan Silitonga

In John 14:6, it is written, “…I am the way, the truth, and the life….” The word ‘truth’ in Greek is ALETHEIA, which also means ‘reality’. According to dictionaries, the meaning of ‘reality’ is ‘the quality of being real’, or something that truly exists—not something that merely appears to be, or is misunderstood by people. Meanwhile, the definition of ‘illusion’ is ‘the seeing of something that does not really exist, or of something as different from reality’. In other words, it is seeing or understanding something incorrectly, not as it truly is. Therefore, illusion is the exact opposite of reality.

A person who sees and understands things as they truly are is someone who sees ‘reality’; while one who sees or understands things as something other than what they truly are is living in ‘illusion’. From our verse above, we understand that ‘Reality is Christ Jesus’. Reality is not theory, doctrine, or knowledge—it is a ‘Person’. We can explain the matter of reality and illusion by returning to the two trees in Genesis 2:9. The Tree of Life clearly symbolizes Christ Jesus Himself. Jesus said in John 6:54, “Whoever eats My flesh…has life….” Whoever eats from the fruit of the Tree of Life has life. Conversely, whoever eats from the fruit of the Tree of the Knowledge of Good and Evil experiences death, for the wages of sin is death.

Death is not merely physical death—it is a kind of life under the power of the devil (Hebrews 2:14). Therefore, if reality is the life of Christ Jesus, then illusion is also a kind of life (death) under the power of the devil. The Tree of Life is ‘Reality’, while the Tree of the Knowledge of Good and Evil is ‘Illusion’. We must understand clearly that the Tree of the Knowledge of Good and Evil is the root of all religions in this world—including Christianity—because religion teaches the knowledge of good and evil. But Jesus did not come to teach the knowledge of good and evil; He came that we might have ‘life’ (Reality).

If we know Christ Jesus, we will walk in reality (Truth), be led by Reality, see Reality, and not be led by religious knowledge of good and evil—which is, in fact, an illusion. Let me give some examples that can help us discern whether a person abides in Reality or merely possesses religious knowledge of good and evil, which is only an illusion.

‘Example 1’: The Bible says that ‘the earth is full of the glory of the Lord’ and that ‘the earth is full of His works’. If a person sees the world as full of suffering, injustice, sickness, and the works of the devil, this shows that the person does not see Reality and does not live in it. Such a person lives in illusion.

‘Example 2’: The Bible says that we ‘are already’ in Christ by God’s doing (1 Corinthians 1:30), and that ‘if anyone is in Christ, he is a new creation; the old has passed away, behold, the new has come’. If a Christian still feels like a sinner, weak, full of flaws and uncleanness, then he does not see Reality but lives in illusion.

‘Example 3’: Ephesians 1:3 says, “…who has blessed us in Christ with every spiritual blessing in the heavenly places”. If a Christian is still seeking spiritual blessings here or there, perhaps in one church service or another, or from a certain preacher, then he still lives in illusion—the realm of religious knowledge.

‘Example 4’: The Bible says that in Christ we have already been blessed. But if a Christian believes he must pay tithes, firstfruits, or go to certain buildings to receive God’s blessing, then he is living in illusion—the realm of religious knowledge.

We have seen that ‘reality’ is what something truly is, not what is mistakenly perceived. Illusion is the opposite—it occurs when one understands something incorrectly. In John 17:17 it is written, “…Your word is truth.” The Greek word for ‘truth’ here is ALETHEIA, meaning ‘reality’. Thus, if we understand or speak about something that is not according to the Word of God, we are living in illusion. Let us take an example of illusion from Revelation 3:17: “Because you say, ‘I am rich, I have become wealthy, and have need of nothing,’ and you do not know that you are wretched, miserable, poor, blind, and naked.”

Here we see that the church in Laodicea was under an illusion, thinking they were rich and lacked nothing. But the Word of God—the Reality—said the opposite. Reality declared that they were actually wretched, miserable, poor, blind, and naked. Let us investigate why the Laodicean church fell into such illusion. If we study God’s Word correctly concerning His church, we find that the church began to depart from the Word (Reality) even near the end of Paul’s ministry (around AD 66–67). In Acts 20:28–30, it is written that ‘savage wolves’ would attack the church through some of its leaders who would teach false doctrines to draw disciples after themselves. In Paul’s last letter (2 Timothy 1:15), he wrote that ‘all Asia’ had turned away from him—including the elders in Ephesus to whom he had spoken those very warnings in Acts 20.

Later, the Apostle John ministered in Asia Minor around AD 90, when the church had already fallen due to three false teachings: the teachings of Jezebel, the Nicolaitans, and Balaam (Revelation 2–3). In such a condition, the church no longer lived in Reality nor fully in the Word. When the church ceases to live in the Word, it easily falls into illusion, as seen in the Laodicean church. Today, the church has fragmented into thousands of denominations because of those same false teachings—Jezebel, Nicolaitan, and Balaam. It is no wonder that God’s people today live under illusion, like the Laodicean church. Perhaps grand denominations, vast congregations, or magnificent buildings—all these can easily fall into the illusion of Laodicea. Why? Because the church has strayed from the Word, which is Reality.

How can we avoid falling into the illusion of Laodicea? In addition to rejecting the false teachings of Jezebel, Nicolaitan, and Balaam, we must ‘grow in the Word’, ‘grow in Reality’, ‘grow in Him who is Reality’. Let’s examine Colossians 1:19. The Indonesian translation (LAI) reads: “…and not holding fast to the Head, from whom the whole body, supported and knit together by its joints and ligaments, grows with a growth that is from God”. The Greek text for ‘grows with a growth that is from God’ is AUXANO HO AUXESIS HO THEOS, which literally means ‘to grow with the growth of God’. The Young’s Literal Translation renders it: ‘may increase with the increase of God’.

This means we grow by the increase of God’s life. It is not about growing in theological knowledge or religious activity, but about growing in the divine life of God that dwells within us. Christ Jesus said, “I am the Reality”. When we grow by the increase of Christ’s life within us, we grow in Reality, which is Christ Himself. Such growth draws us deeper into Reality and farther from illusion. Yet all this is by grace. The chosen people of God have an anointing within that teaches them all things. I am confident that God’s chosen ones will grow in Reality and understand all things correctly. Hallelujah!

Next, we will discuss ‘light and darkness’. Ephesians 5:9 says, “For the fruit of the light consists in all goodness, righteousness, and truth”. The Greek text KARPOS HO PHOTOS EN means ‘the fruit of the light consists in’—implying that the main characteristic of light is goodness, righteousness, and truth. In other words, light’s chief characteristic is truth—or, in our theme’s language, light is ‘Reality’. Light is truth, or ALETHEIA, or Reality—the quality of being real. Darkness, the opposite of light, is ‘the seeing of something that does not really exist’. Thus, darkness exists only while light has not yet come. When light comes, darkness vanishes. John 1:9 says, “The true Light, which gives light to everyone, was coming into the

world.” Jesus said, “As long as I am in the world, I am the light of the world.” Later, He said, “You are the salt and the light of the world.”

Indeed, the ‘church is light’—the church is ‘Reality’. The presence of the church in the world gradually dispels darkness, because darkness is merely illusion. Darkness exists only until the light arrives. The church has been in the world for 2,000 years. Has darkness vanished? Historians tell us of a ‘Dark Age’ of the church lasting about 1,000 years—from the 5th or 6th century until the Reformation under Luther (1517). But could the church, which is light, truly be overcome by darkness?

Actually, ‘the true church cannot be overcome by darkness’. Jesus said that the gates of Hades (the realm of darkness) will not prevail against His church. Darkness can only overcome what is ‘not’ the church. Let us turn to the Book of Revelation to understand that the church, being light, cannot be overcome by darkness. In Revelation 2–3, we see that in every church age, the Lord calls forth His ‘overcomers’. Although most of the church may have fallen into false teachings—Jezebel, Balaam, and Nicolaitan—God still has His overcomers who have not defiled themselves with such doctrines.

These overcomers represent the true church as light continually swallowing up darkness. They are symbolized by the ‘woman in Revelation 12:1: “A great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars”. This woman, symbolizing the church, is clothed with the sun of righteousness (Malachi 4:2), having subdued the moon (a mere reflection of light) under her feet. She is led by ‘twelve stars’, representing the sons of God. Eventually, this woman gives birth to sons of God who ascend to the throne (v. 5) and overcome the devil, the ruler of darkness.

The church, as light, will surely overcome darkness. If we now see the ‘Christian world system’ filled with the teachings of Jezebel, Balaam, and Nicolaitan, that is ‘not’ the church that Jesus said, “I will build My church.” The true church, which is light, ‘cannot be swallowed by darkness’. What is swallowed by darkness is not the true church. The current state of Christendom is described symbolically by the ‘woman in Revelation 17 and 18’.

Praise the Lord—the church is light! And light will surely overcome darkness. The church, as light, has, is, and will completely dispel all darkness until the Father becomes ‘all in all’. Amen.

When people looked at the early church, what struck them most was not their buildings, wealth, or programs. It was their love. Jesus Himself declared, “A new command I give you: Love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another” (John 13:34–35).Love was the defining mark of the early movement. It was this radical love—sacrificial, practical, and Spirit-empowered—that turned households into churches, neighbors into brothers and sisters, and enemies into friends.

Love as the Atmosphere for Growth

Gifts and leaders do not flourish in environments of fear, competition, or control. They flourish in love. When disciples know they are accepted, valued, and encouraged, they step out in faith to use their gifts. The church becomes a greenhouse for growth, where spiritual fruit ripens and gifts multiply.Paul reminds us that even the greatest gifts—prophecy, knowledge, tongues—are meaningless without love (1 Corinthians 13:1–3). Love is not optional; it is the soil in which every ministry takes root.

Developing Gifts in a Loving Environment

1. Space to ContributePaul described gatherings where “each of you has a hymn, a word of instruction, a revelation, a tongue or an interpretation” (1 Corinthians 14:26). In communities of love, everyone contributes. No gift is too small, no voice unimportant.

2. Encouragement Over CriticismIn a loving environment, mistakes are seen as opportunities to grow, not reasons for shame. Leaders cheer on new disciples as they learn, just as parents encourage children taking their first steps.

3. Equipping, Not ControllingEphesians 4:11–12 shows that apostles, prophets, evangelists, shepherds, and teachers exist to equip the saints—not to dominate them. In love, leaders lift others up rather than securing their own positions.

4. Celebrating DiversityLove recognizes that the body of Christ needs many different parts—hands, feet, eyes, and ears (1 Corinthians 12). Unity is not uniformity; it is the beautiful harmony of diverse gifts serving one Lord.Building Communities of Love Today• Share meals regularly, not just sermons.• Open space in gatherings for testimonies, prayers, songs, and Spirit-led words.• Create a culture where generosity is normal and needs are met within the family.• Release disciples into ministry early, trusting the Spirit to shape and refine them.

Reflective Questions:

1. Is love the defining mark of my fellowship? If not, what has taken its place?

2. How am I helping others discover and use their spiritual gifts?

3. What would it look like if “everyone contributed” when we gather (1 Corinthians14:26)?

A Final Challenge

Monuments impress, but movements transform. The world does not need more lifeless monuments built on programs, personalities, or performance. It needs communities of love and gifts—living movements where Christ is the Head, the Spirit empowers, and every disciple plays their part.Beloved, the invitation is before us: Will we settle for a monument, or will we join the living movement of Jesus that is still turning the world upside down?"Follow the way of love and eagerly desire gifts of the Spirit, especially prophecy." (1 Corinthians 14:1

Leadership is one of the most critical areas where the church must shed the baggage of Egypt. For centuries, we have inherited the pyramid model—a system where one or a few individuals hold the highest authority while others serve beneath them. But Jesus and the apostles modeled something radically different: leadership as service, shared responsibility, and mutual submission in love. To move from monuments to movements, we must reimagine leadership—not as a pyramid, but as a circle.

The Pyramid Model

The pyramid is a structure of control: one at the top, layers of hierarchy beneath, and the majority at the bottom with little voice or power. This model is efficient for empires, armies, and corporations, but it is destructive for the family of God.

In pyramid systems:

• Authority is concentrated in a few hands.
• The majority are passive recipients rather than active participants.
• Decisions flow downward instead of being discerned together.
• Power dynamics easily breed pride, abuse, and dependence.

This is why Jesus rebuked His disciples when they argued about who was the greatest: “You know that the rulers of the Gentiles lord it over them… Not so with you. Instead, whoever wants to become great among you must be your servant” (Matthew 20:25–26).

The Circle Model

The circle reflects the Kingdom: Christ at the center, every member equally valuable, each one contributing their God-given gift. No one is higher or lower; all are interconnected. Leadership in a circle is not about position but about function.

In circle communities:

• Christ alone is the Head (Colossians 1:18).
• Every member of the Body has a role (1 Corinthians 12:12–27).
• Decisions are discerned together in prayer and submission to the Spirit.
• Leadership is shared, fluid, and servant-hearted.

Circles foster empowerment. Instead of dependence on one leader, disciples are trained and released to disciple others. Authority is not hoarded; it is multiplied.

The Body of Christ Metaphor

Paul’s teaching in 1 Corinthians 12 shatters the pyramid mindset. The church is not a hierarchy but a body. The eye cannot say to the hand, “I don’t need you.” Every part is essential, and all are dependent on the Head—Christ. This metaphor leaves no room for celebrity pastors or untouchable hierarchies. Instead, it calls for interdependence, humility, and unity.

When leadership is seen as function within the body rather than position above the body, movements thrive. Apostles, prophets, evangelists, shepherds, and teachers exist not to dominate but to equip the saints for the work of ministry (Ephesians 4:11–12).

A Crucial Question

As we consider leadership in our communities, we must honestly ask:

Is our leadership empowering or controlling?

• Does it release people into their priesthood, or does it centralize authority?
• Does it encourage disciples to hear God directly, or does it make them dependent on human mediators?
• Does it multiply leaders, or does it protect positions?

True Kingdom leadership serves, equips, and steps aside so others can flourish. Anything else is an Egypt hangover.

A Final Word

The world builds pyramids. Jesus builds circles. Movements thrive when leadership is reimagined—not as control from the top, but as service from the center, with Christ alone as Head. Let us cast off the pyramid, embrace the circle, and together reflect the Body of Christ in all its beauty.

"For we were all baptized by one Spirit so as to form one body… Now you are the body of Christ, and each one of you is a part of it." (1 Corinthians 12:13, 27)

The heartbeat of the early church was not programs, buildings, or titles—it was family. In Acts 2:42–47, we see disciples who ate together, prayed together, shared possessions, and cared for one another as brothers and sisters. This was not a strategy for church growth; it was the natural overflow of love in God’s household. If we are to move from monuments to movements, we must recover this vision of church as a spiritual family.

What Makes a Spiritual Family?

A spiritual family is not bound by bloodline but by the Spirit. Jesus said, “Whoever does the will of my Father in heaven is my brother and sister and mother” (Matthew 12:50). The church is not an event we attend, but a divine family where true love flows.

1. Shared Life. The early believers shared meals, homes, and hearts. They knew each other’s struggles and victories. True discipleship happens in the rhythm of life, not just at formal gatherings.
2. Mutual Care. When one suffered, all suffered; when one rejoiced, all rejoiced (1 Corinthians 12:26). This mutual care is what turns a group of individuals into a family.
3. Love that Acts. Love was not just words; it was visible in generosity and sacrifice. No one claimed their possessions as their own (Acts 4:32). A spiritual family bears one another’s burdens (Galatians 6:2).

Breaking Free from Orphan Thinking

Many believers today struggle with what we might call orphan thinking—living disconnected, isolated, or striving to prove their worth. Institutional models can feed this by making people spectators instead of sons and daughters. But in Christ, we are adopted into God’s family (Romans 8:15). The church must reflect this reality by being a place of belonging, identity, and unconditional love.

Practical Ways to Cultivate Spiritual Families

1. Small Gatherings in Homes. Homes create space for authentic fellowship. Around a table, people are more likely to open their hearts, share stories, and build trust.
2. Open Participation. Instead of one person dominating, encourage everyone to share what God is teaching them, to pray, and to use their spiritual gifts. This multiplies maturity and bonds.
3. Regular Meals Together. Breaking bread is not just symbolic—it’s relational. Eating together breaks walls and builds unity.
4. Intentional Discipleship. Parents disciple children, older believers mentor younger ones, and every disciple learns to make disciples. Family means no one is left behind.
5. Shared Mission. Families don’t just look inward; they look outward. Spiritual families live on mission together—serving neighbors, reaching the unreached, and showing Christ’s love as a unit.

The Power of True Spiritual Families

When the church functions as a family, it becomes irresistible to the world. Jesus said, “By this everyone will know that you are my disciples, if you love one another” (John 13:35). Movements multiply not through grand strategies but through families of love reproducing more families of love.

Reflective Questions:

1.    In what ways does my fellowship currently feel like a true family—and where does it feel more like an institution?

2.    How am I intentionally showing Christ-like love to others in my community?

3.     What practices could help my group grow in deeper spiritual family bonds?

A Final Word

True revival will not come from monuments of stone but from movements of love. By embracing our identity as God’s household, we can cast off isolation, competition, and performance-driven religion. In their place, we will cultivate communities where grace abounds, gifts flourish, and disciples multiply.

"So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God." (Ephesians 2:19)

Beloved, the church is not an orphanage—it is a family. Let us build it as such.

The Trilogy of the Secret of the Gospel

By: Irnawan Silitonga

Through this short writing, we will discuss the Gospel, which is the good news. We will begin our discussion by briefly explaining the title above. The expression ‘The Secret of the Gospel’ in our title comes from the Greek phrase ‘musterion ho euaggelion’ (Ephesians 6:19), which is often translated in various versions as ‘mystery of the gospel’.

We do not use the term ‘mystery’ because it gives the impression that there is something unknowable to humans and remains a mystery. In reality, the term ‘mystery’ here does not mean something unknowable, but rather something that is hidden from someone until it has been revealed to them—yet it ceases to be hidden once it has been made known. The Gospel is indeed a secret to those who have not yet received revelation before God, but if by the grace of God they have received revelation of the Gospel, then for them it is no longer a secret. That is why our title above uses the word ‘secret’ rather than ‘mystery’.

Now, what is the meaning of the term ‘trilogy’ above? In the dictionary, ‘trilogy’ means ‘a group of three plays, novels, operas, etc., to be performed, read, etc., in succession, each complete in itself but having a common subject’. So, a trilogy is a set of three stories, plays, dramas, and so on, presented or read in sequence, each being complete in itself, but all sharing a common theme. In short, a trilogy is three consecutive stories, each with the same theme.

Does the concept of a ‘trilogy’ exist in the Bible? Although the term ‘trilogy’ is not written in Scripture, the concept itself is often found in the Bible. Let us first look at Proverbs 22:20, which says, “Have I not written to you formerly with counsel and knowledge” (Indonesian Bible, LAI). In the King James Version it says, “Have not I written to thee excellent things in counsel and knowledge.” In Young’s Literal Translation it says, “Have I not written to thee three times...” In The Jerusalem Bible it says, “Have I not written for you thirty chapters...”

The phrase ‘excellent things’ in Proverbs 22:20 comes from the Hebrew word ‘shalosh’, which, according to Strong’s Exhaustive Concordance of the Bible (#7991, 7969), means ‘a triple, a triangle, a threefold, the third rank, or three’. In fact, the root word ‘shalosh’ means ‘three’. With a slight change of vowel, it can mean ‘thirty’, as translated in The Jerusalem Bible. However, the translation in Young’s Literal Translation is more accurate according to the Hebrew root meaning. And if we combine the Young’s Literal Translation with the King James Version, it implies that speaking three times in counsel and knowledge is an ‘excellent’ matter indeed. Thus, the concept of a trilogy is directly revealed in Proverbs 22:20.

If we apply this ‘trilogy concept’ to our title, it means there are three successive stories with the same theme, namely, the secret of the Gospel.

Before continuing our discussion, there is one more important term which appears only once in the New Testament—the Greek verb ‘orthotomeo’ in 2 Timothy 2:15. This term means ‘to cut straight’. In other words, to divide or to handle correctly. So 2 Timothy 2:15 is Paul’s exhortation to Timothy that, as a preacher of the Gospel (the word of truth) or as a servant of God, he must handle the word of truth correctly.

How then do we handle the secret of the Gospel, which is the word of truth, correctly? We use the ‘trilogy principle’, that is, dividing the secret of the Gospel into three consecutive stories with the same theme.

First, the Secret of the Gospel proclaimed by Peter and his companions to the Jews.

Second, the Secret of the Gospel proclaimed by Paul and his companions to the Gentiles.

Third, the Secret of the Gospel proclaimed by the Apostle John and his team to the fallen church of his time, especially to the seven churches in Asia Minor.

Through the explanation above, we are not saying that there are three secrets of the Gospel or three different Gospels. The Gospel, which is the good news, is only one—the good news concerning the death, resurrection, and ascension of the Lord Jesus.

In the previous writing, we distinguished the word of truth, or the mystery of the Gospel, by using the principle of trilogy. This time we will discuss how Peter and his companions preached the Gospel to the nation of Israel.

Let us begin with John the Baptist and Jesus Himself in proclaiming the good news to the Jews. John the Baptist and Jesus proclaimed, “Repent, for the kingdom of heaven is near” (Matthew 3:1; 4:17). The term ‘repent’ comes from the Greek verb ‘metanoeō’, which means ‘to change one’s mind’. Why did Jesus and John the Baptist require the Jews to ‘change their minds’ concerning the nearness of the kingdom of heaven? This can be explained as follows.

The Jewish people were always waiting for the Messiah, especially since King David had received the promise that his descendants would continually reign over Israel. They expected a king anointed by God, a descendant of David, who would accomplish at least three things for his people. First, the anointed king (Messiah) must build the Temple. Second, this Messiah must deliver the Jews from Israel’s enemies—that is, the surrounding nations who troubled Israel. Third, this Messiah must bring peace to the world, meaning that Israel would become the “head” and the other nations the “tail”, for such was the promise of Yahweh. In essence, the Messiah who would rule Israel was expected to build a ‘physical’ kingdom of Israel, by destroying Israel’s ‘physical’ enemies, building a physical Temple (a literal building), and naturally having a physical palace, a physical army, and so forth—everything of a physical nature.

But Jesus came to give His life (Greek: ‘zoē’) and establish His kingdom, which is the ‘kingdom of heaven’—a kingdom with a ‘heavenly dimension’. The kingdom of heaven that Jesus would establish and bring to earth is “…not a matter of eating and drinking, but of righteousness, peace, and joy in the Holy Spirit” (Romans 14:17). This does not mean that all of Yahweh’s promises to Israel concerning the ‘physical’ are nullified. Rather, Jesus came to fulfill all that was ‘physical’ in the Old Testament, transforming it into the ‘spiritual’ in the context of the New Testament. The very nature of the Old Testament was prophetic, shadowy, and symbolic, whereas the New Testament is the fulfillment of prophecy, the substance of the shadow, and the reality of the symbols. On the cross, Jesus said, ‘It is finished’—meaning that all prophecies, shadows, and symbols of the Old Testament had been fulfilled, actualized, and realized in Christ.

Therefore, the Jews were required to ‘repent’—that is, to change their way of thinking—from the physical to the spiritual. From thinking in terms of prophecy, shadow, and symbol, to thinking in terms of fulfillment, substance, and reality. At one point, Jesus tried to change the mindset of the Pharisees and the teachers of the law regarding the dimension of the Messianic kingdom. Jesus asked, “What do you think about the Messiah? Whose son is he?” They replied, “The son of David” (Matthew 22:42). Then Jesus quoted Psalm 110:1, which affirms that David called the Messiah ‘Lord’, making it impossible for the Messiah to be merely David’s son, since David referred to Him as ‘Lord’. Here, Jesus was not denying that the Messiah is David’s descendant physically, but He was emphasizing that the kingdom of the Messiah exists in a dimension higher than the physical kingdom of David. The kingdom of the Messiah is the kingdom of heaven; the Messiah’s kingdom is not a matter of eating and drinking. Thus, it was this ‘Old Testament physical mindset’ that Jesus sought to change in the Pharisees and the teachers of the law of His time.

We have seen that the proclamation of John the Baptist and Jesus, offering the kingdom of heaven to the Jewish people, was rejected by their leaders. The Sanhedrin, the Jewish council, did not accept Jesus as the Messiah who had been promised to David. The Sanhedrin sentenced Jesus to death, and through the hands of Pilate, crucified Him.

Then Peter and his companions once again offered the kingdom of heaven and Jesus as the Messiah to the Sanhedrin. Peter and his team did this three times. First, when Peter testified before the Sanhedrin and affirmed that there is no other name under heaven by which we can be saved except the name of Jesus Christ (Acts 4:1–12). Second, when Peter once again stood before the Sanhedrin and testified about the resurrection of Jesus, declaring that Jesus sits at the right hand of the Most High as Ruler and Savior (Acts 5:26–33). Third, through Stephen, Peter and his team once more bore witness to the Sanhedrin. This time the Sanhedrin rejected the message and even stoned Stephen, although in fact the Sanhedrin had not been granted authority by the Roman rulers to put anyone to death. Thus, the Jewish nation, represented by the Sanhedrin, rejected Jesus as the Messiah, even until today…

Why did the Jewish people reject Jesus as the Messiah? This was actually foretold in Isaiah 6:8–13. Isaiah 6:10 emphasizes, “Make the heart of this people calloused; make their ears dull and close their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts, and turn and be healed.” Yet, there is a divine purpose in this. Romans 11:25–26 says, “…Israel has experienced a hardening in part until the full number of the Gentiles has come in. And in this way all Israel will be saved…” In due time, after the fullness of the Gentiles has come in, Israel too will be saved.

In the situation where the Jewish people rejected Jesus as the Messiah, Peter and his team were given the task we know as the Great Commission, written in Matthew 28:18–20: the mission to make disciples of all nations, accompanied by the assurance that all authority in heaven and on earth has been given to Jesus.

How Peter and his team proclaimed the Gospel to the nations, and how Paul was later sent to the Gentiles, will be discussed in the next writing…

The Greek term ‘euanggelion’, translated as ‘good news’, appears 76 times in the New Testament. Peter uses it only once in his letter, where he refers to the ‘Gospel of God’ (1 Peter 4:17). But in the Gospel of Matthew, a gospel written for the Jews, there are three occurrences of the term ‘gospel’, ‘the Gospel of the Kingdom of Heaven’ or ‘the Gospel of the Kingdom of God’, and one occurrence simply as ‘the Gospel’.

Paul uses the term ‘gospel’ in his letters 60 times. The occurrences of the term ‘gospel’ in Paul’s letters are as follows: ‘the Gospel of Christ’ 8 times, ‘the Gospel of God’ 6 times, and other expressions such as ‘the Gospel of peace’, ‘the Gospel of Jesus’, ‘my gospel’, and the rest simply as ‘the gospel’. In Acts 20:24, Paul uses the expression ‘the Gospel of the grace of God’.

By observing the various uses of the term ‘gospel’ by both Paul and Peter, we can begin to see the uniqueness of their proclamations. Paul uses the term ‘Christ’ with several meanings that we will discuss later. Paul even uses the expression ‘my gospel’ to emphasize the uniqueness of his proclamation. The uniqueness of the message of Peter and Paul is not without significance. In fact, in 1 Corinthians 11:16, Paul distinguishes between the congregations ministered to by Peter and his team, and the congregations pioneered by Paul himself along with his companions. Let us take note of 1 Corinthians 11:16: “But if anyone seems to be contentious, WE have no such custom, nor do the CHURCHES OF GOD” (LITV). What Paul means by ‘the CHURCHES OF GOD’ are the congregations of Jews ministered to by Peter and his team.

If we look at the expression ‘the Gospel of the Kingdom’, which appears only three times in the Gospel of Matthew—a gospel for the Jews—we can understand the uniqueness of the message delivered by Peter and his team. Peter and his team proclaimed to the Jews that through the death, resurrection, and exaltation of Jesus, where He sits at the right hand of the Father, “God has made Him both Lord and Messiah…” (Acts 2:36 – LITV). Peter proclaimed Jesus as the Messiah, or the kingdom of the Messiah, to the Jews. And Jesus, who was sent only to the Jews (Matthew 15:24), also preached, “Repent, for the kingdom of heaven is at hand.” But we know that the Jews rejected both Jesus and the proclamation of Peter and his team.

Then, how could the other nations hear the ‘gospel’, or more specifically, how could the other nations receive the ‘unique message of the gospel’ proclaimed by Paul? To understand this, we must know that Jesus came to make a new covenant with the Jews, because the old covenant had been broken. This was prophesied in Jeremiah 31:31–34, which says, “…I will make a new covenant with the house of Israel and with the house of Judah… I will put My Torah within them and write it on their hearts. And I will be their God, and they shall be My people…. They shall all know Me… I will forgive their iniquity, and I will remember their sins no more.”

This new covenant was instituted by Jesus on the last night when He celebrated Passover together with His disciples. In Matthew 26:28 it is written, “For this is My blood, the blood of the covenant, which is poured out for many for the forgiveness of sins.” The New Covenant made by Jesus for the Jews was ratified by His blood. But we know that the Jews rejected Jesus. This rejection opened the opportunity for the nations to enter into this new covenant. The next writing will explain how Paul was sent by the Lord to bring this New Covenant to the nations.

This time we will discuss how Paul was sent by the Lord to bring the New Covenant to the nations. Acts 13:2 says, “… Set apart for Me Barnabas and Saul for the work to which I have called them.” Barnabas and Saul, who later became Paul, established churches in every city and appointed elders to shepherd the congregations they pioneered. At first, Paul and Barnabas preached the forgiveness of sins, which could not be obtained through the law of Moses, but through faith in the death and resurrection of Jesus (Acts 13:38–39). Of course, Paul did not only preach forgiveness of sins. We will see later what else Paul proclaimed in his Gospel. But for now, we will discuss the matter of the nations, to whom Paul preached the Gospel. Were the nations required to obey the law of Moses, as the Jewish believers obeyed it, as it is written in Acts 21:20, “… see, thousands of Jews have believed, and they are all zealous for the law”?

This issue is addressed in Acts 15:1–34. After Peter spoke, “… that through the grace of the Lord Jesus Christ we shall be saved in the same manner as they” (verse 11), Paul and Barnabas told of the mighty works God had done among the nations, which confirmed Peter’s testimony. Then James concluded by quoting Amos 9:11–12, as follows: “After this I will return and will rebuild the tabernacle of David, which has fallen down; I will rebuild its ruins, and I will set it up; so that the rest of mankind may seek the Lord, even all the Gentiles who are called by My name, says the Lord who does all these things, known to God from eternity” (NKJV).

What or who is the ‘tabernacle of David’ mentioned in the verse above? Is it only Israel, or also the nations whom God has chosen to be His people? If we pay attention to James’ previous words—that God shows His mercy to the nations by choosing a people for His name from among them—then it is reasonable to conclude that the tabernacle of David, rebuilt by the Lord, includes Israel as well as the nations chosen by God in this age. James emphasized that God’s choosing of the nations to be His people is ‘in agreement’ with the prophecy of Amos that we have quoted. The term ‘in agreement’ comes from the Greek word ‘sumphoneo’, which means ‘to be in harmony’ or ‘to agree’. Therefore, the election of the nations in this age and their being ‘grafted’ into Israel is the fulfillment of Amos 9:11–12.

However, the prophecy of Amos 9:11–12, quoted by James, does not stop with only ‘some’ of the nations being saved in this age. Rather, it says, “so that the rest of mankind may seek the Lord.” This means Amos’ prophecy extends beyond this age into the ages to come, where eventually all mankind will seek the Lord. The tabernacle of David, which had fallen and is rebuilt

by the Lord, is Israel and the chosen nations of this age. But then, all the rest of mankind will also seek the Lord. I personally prefer the translation ‘the residue of men’ because it is closer to the original Greek, ‘kataloipos ho anthropos’ (the residue of men). By referring to ‘the residue of men’, it points to the ultimate reality that all humanity will seek the Lord.

The conclusion regarding the nations to whom Paul preached the Gospel is as follows:

1. The nations who are saved and chosen in this age are not required to keep the law of Moses as the Jews do.

2. The tabernacle of David, which had fallen and is rebuilt by the Lord, is Israel and the nations chosen in this age.

3. As a result of the tabernacle of David being rebuilt, in the ages to come, the rest of mankind will seek the Lord.

Let us briefly discuss the New Covenant made by Jesus on the last night with His disciples. Matthew 26:26–28 records, “And as they were eating, Jesus took bread…. Then He took the cup…. For this is My blood, the blood of the covenant….” While they were eating the Passover, Jesus took bread and the cup and made a covenant ratified by His own blood. Luke 22:20 records, “… This cup is the new covenant in My blood, which is shed for you.”

Indeed, what Jesus did had been prophesied in the book of the prophet Jeremiah 31:31–34, as it is written, “… I will make a new covenant with the house of Israel…. I will put My Torah within them and write it on their hearts; and I will be their God, and they shall be My people…. They shall all know Me…. I will remember their sins no more” (ILT). The essence of this New Covenant is that God will write His law (His Torah) into the hearts of believers. In the Old Testament, God’s law was written on tablets of stone, but in the New Testament, that very law written on stone tablets is written or placed by God into the hearts of believers.

There are three things that happen when God writes His laws into the hearts of believers. First, God will be God to the believers, and the believers will be His people. Second, believers will know God inwardly. Third, God will no longer remember the sins of believers.

If we look more closely, it becomes clear that the New Covenant is spiritual and inward, while the Old Covenant is natural and outward. The Old Covenant was prophetic, a shadow, and symbolic, while the New Covenant is the fulfillment of the Old Testament prophecies, the reality of the shadow in the Old Testament, the substance of the Old Testament symbols. Colossians 2:16–17 affirms, “Therefore let no one judge you in food or in drink, or regarding a festival or a new moon or sabbaths, which are a shadow of things to come, but the substance is Christ” (ILT).

We know that the New Covenant was made by Jesus primarily for the nation of Israel, because Israel had broken the Old Covenant and God replaced it with a New Covenant according to the prophecy in Jeremiah 31:31–34. But later, Paul was sent by God to minister the New Covenant

to other nations as well. We will look at and discuss several important points in Paul’s gospel that he preached to the nations.

First, Paul preached justification, sanctification, and glorification through faith. This is explained in his letter to the Romans. Second, Paul preached Christ in his gospel. Third, Paul preached the church as the body of Christ. Fourth, Paul preached the coming of the Lord in and through His saints. Of course, there are still other things Paul conveyed in his ministry, but for the sake of our theme, the points above are sufficient.

We will discuss them one by one briefly so we may see the uniqueness of the message Paul delivered to the nations. In fact, in Paul’s gospel, there is no longer any distinction between the Jews and the nations, for all are one in Christ.

This time we will discuss Paul’s Gospel concerning justification, sanctification, and glorification. Paul explains this systematically in his letter to the Romans. In the book of Romans, the term ‘gospel’ appears nine times, including the Gospel of God, the Gospel of His Son, and also the Gospel of Christ. In Romans, Paul explains his gospel through the theme of the righteousness of God, for that is the central theme of the letter.

Righteousness is a condition or quality that conforms to a certain standard. Therefore, the righteousness of God is God’s own standard or quality. If someone desires to be pleasing to God and be saved, he must reach the standard of God’s righteousness. Paul firmly states that the righteousness of God cannot be achieved through obedience to the Law of Moses. The good news is that the righteousness of God can be received through faith in Christ Jesus.

Paul explains faith in Christ as follows: “…from faith to faith…” (Romans 1:17). The Greek expression is ‘ek pisteos eis pistin’ (‘from faith to faith’). When someone is chosen by God, he is given faith in Christ. This faith is the energy of Christ that enables him to act according to the faith of Christ that has been given, for faith without works is dead. Furthermore, works born of faith in Christ will perfect the faith that already exists. This process continues unceasingly. Existing faith produces works, and then works born of faith, in turn, perfect the faith that exists. This is what James means when he says, “…faith was made complete by works” (James 2:22). This process of faith growth continues until salvation is perfected—namely justification, sanctification, and glorification.

Let us look briefly at justification by faith. Paul explains this beginning from Romans 3:21 up to Romans 5:11, the essence of which is that the righteousness of God is credited to believers solely because of the faith of Christ. The result of this justification is life in peace with God, access into grace, rejoicing in the hope of sharing the glory of God, even boasting in sufferings, because suffering produces perseverance, character, and hope that does not disappoint.

Sanctification by faith is explained by Paul from chapter 5:12 to chapter 7:26. The essence of sanctification is that we die with Christ and are freed from the power of sin, so that we may present our bodies to be used as instruments of righteousness. Sanctification by faith is related

to the salvation of the body. Even though this physical body will indeed die because of sin, YET NOW our body has already been freed from the power of sin, has become a servant of righteousness, and is used as an instrument of righteousness.

As for glorification by faith, Paul describes it in chapter 8:1–30. Glorification by faith is related to our inheritance as sons of God. We will receive this inheritance together with Christ because we have suffered with Him. When Christ comes, we will receive our inheritance—that is, a new body like Christ Jesus—and we will also be glorified, revealed to all creation, to serve all creation and to set all creation free from the bondage of decay (Romans 8:19–21).

This is the Gospel of God, or the Gospel of His Son, or also the Gospel of Christ as explained by Paul in the letter to the Romans. There is still revelation concerning the nation of Israel in chapters 9 through 11, but we will not discuss that now.

We have seen that Paul at least proclaimed these four things in his gospel. First, Paul preached justification, sanctification, and glorification through faith, which we briefly outlined in section (7). Second, Paul proclaimed Christ in his gospel. Third, Paul proclaimed the church as the body of Christ. Fourth, Paul proclaimed the coming of the Lord in and through His saints. This time we will discuss how Paul proclaimed Christ in his gospel.

The good news that Paul proclaimed is Christ. That is why Paul referred to his gospel as the gospel of Christ (Romans 15:19; 1 Corinthians 9:12; 2 Corinthians 2:12; 9:13; 10:14; Galatians 1:7; 1 Thessalonians 3:2). Paul affirms in Colossians 1:27–28, “… Christ in the midst of you (Christ in you – Literal Translation). Christ who is the hope of glory. Him we proclaim, warning everyone and teaching everyone in all wisdom, that we may present everyone perfect in Christ”.

Let us see who and what Christ is, as proclaimed by Paul in his gospel.

First, Christ is the hope of glory, according to the verse above. When man fell into sin, he lost or fell short of the glory of God (Romans 3:23). Adam tried to ‘cover’ the loss of God’s glory, which produced shame, with fig leaves (a symbol of human glory). But God was not pleased, and replaced them with animal skins, foreshadowing the sacrifice of Christ Jesus. Paul proclaimed Christ as the solution to the loss of God’s glory, because man had fallen into sin. And the Christ Paul proclaimed dwells within us. ‘Christ in you, the hope of glory’.

Second, Christ is corporate (many-membered). 1 Corinthians 12:12 says, “For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ.” Christ here is many-membered: Christ the head (Jesus) and Christ the body (the church). The good news is that in Christ, we have already been raised up and seated with Him in the heavenly places (Ephesians 2:6).

Third, Christ is our life. Colossians 3:4 says, “When Christ who is your life appears, then you also will appear with Him in glory.” Jesus said, “I came that they may have life (zoe = the God-kind of life).” With Christ as our life, we can truly know the Father and Jesus Christ whom He has sent (John 17:3). Through this life, we can fellowship with Him and personally enjoy Him. In this life

also exist the love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control of Christ. And when Christ, who is our life, appears (at His coming in the end times), we too will appear with Him in the glory of God (Romans 8:19–21).

Fourth, Christ is all in all. Colossians 3:11 affirms, “… but Christ is all, and in all” (the all and in all – Christ, Young’s Literal Translation). Christ is all in all. Let us compare this expression “all in all” with 1 Corinthians 15:28, “… that God may be all in all” (LIT). In 1 Corinthians 15, it is clear that the condition of ‘God being all in all’ takes place ‘after the last enemy is conquered, which is death’. The wages of sin is death. Christ will subdue everything, including death, so that Christ may be all in all. Christ the head and Christ the body will conquer all… until Christ becomes all in all.

This is the Christ that Paul proclaimed in his gospel. The expression Paul used most frequently is ‘in Christ’. In Christ, we are already blessed, restored, and seated in the heavenly places. In Christ there is joy, comfort, and everything we need. Hallelujah…

The next message of Paul’s gospel is the church as the body of Christ. We have noted that the congregations founded by Paul and his team had their own uniqueness. In fact, in 1 Corinthians 11:16, Paul distinguished the congregations served by Peter and his team from the congregations he pioneered with his companions. Let us look at 1 Corinthians 11:16: “But if anyone seems to be contentious, neither we nor the CHURCHES OF GOD have such a custom” (LIT). What Paul meant by “CHURCHES OF GOD” were the congregations of the Jews served by Peter and his team.

The uniqueness of the congregations pioneered by Paul was that there was no longer any distinction between Jews and non-Jews or the nations. The dividing wall, namely the Law with all its commandments and ordinances, ‘has been abolished’ through the death of Jesus, and now both (Jews and non-Jews) have become one new man in Christ (Ephesians 2:14–15). The phrase ‘has been abolished’ in Ephesians 2:15 comes from the Greek term ‘katargeo’, which means ‘to make inactive’ or ‘to make of no effect’. This means that although there was indeed a difference between Jews and the nations because of the Law given to the Jews, that difference was rendered ineffective, or made inactive. Thus, in Paul’s gospel, the church is the body of Christ where there is no distinction between Jew and non-Jew.

The church is a body with many members, meaning the church is a living organism. Paul never intended to state that the church is thousands of organizations (denominations) as it is today. I will briefly begin to explain what Paul meant by the church as an organism, and then we will see why that original organism changed—or more precisely, broke apart—into thousands of organizations as we see today.

The church as an organism also has leaders within its organism. Colossians 2:19 says: “And not holding fast to the Head, from whom all the body, through the joints and bands, being supplied and knit together, grows with the growth of God” (LIT). Let us carefully observe this verse, because it speaks about the authority of the organism, the growth of the organism, and also the leaders of the organism.

First, the authority of this organism is clearly the Head. Christ Jesus as the Head has authority over the church as His body. Or to be clearer: Christ Jesus as the life of the organism (“I am the life”)—it is the life of Christ that holds authority over the organism. Second, the growth of this organism is explained in the verse above with the phrase ‘grows with the growth of God’. The original expression is ‘auxano ho auxesis ho theos’, which means ‘increase with the increase of God’ (Young’s Literal Translation). Therefore, the correct Indonesian translation of this phrase is ‘grows with the growth of God’. This growth of God does not mean that God Himself grows within the organism, but rather that HIS LIFE grows within the organism. Thus, the growth of the organism is the growth of Life. Third, the leaders of this organism are described as ‘joints and bands’. These joints and bands do not have authority over the organism, because the authority of the organism is the Life of Christ. If we look carefully at the verse above, we can see that the role of these “joints and bands” is simply as CHANNELS OF THE LIFE OF CHRIST.

If the leaders of this organism function properly, and through them the life of Christ flows into the body, then the body will experience normal growth. Furthermore, we see in this verse the role of the leaders of the organism as those who “supply and knit” the body so that the body is not divided and can grow well. Such a thing does not happen with the leaders of organizations (denominations), who in fact divide the body of Christ. We will discuss this further in the next writing.

We have discussed that the church is an organism, where the term Paul used is ‘body’, or ‘the body of Christ’. Based on Colossians 2:19, we have seen the role of the leaders of the organism as those who channel the life of Christ, supporting, supplying, and binding the body into one, even though there are many members. This time we will discuss why the church, which is an organism or body, has now been fragmented into thousands of organizations, or denominations.

Many people, including denominational leaders, no longer see this as a problem. It has even been taught that the church has two aspects: the visible aspect, which is the thousands of denominations that we can see; and the invisible aspect, namely all of God’s true children on this earth, whom only God knows. This teaching of the visible and invisible church began with Martin Luther, as explained by Prof. L. Berkhof in his very well-known book ‘Systematic Theology’, pages 560–564. This view is not only accepted by almost all denominational leaders, but it is also taught in theological schools throughout the world. But let us see what the Bible says about these thousands of denominations. Why did the church, which was originally an organism and undivided, then break into thousands of denominations?

Acts 20:28–30 records: “Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the congregation of Elohim which He purchased with His own blood. 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” (LITV).

On his journey to Jerusalem, Paul took time to meet at Miletus with the leaders of the church in Ephesus. Here Paul emphasized that after his departure, savage wolves—surely the devil and evil spirits—would attack the leaders so that the leaders, or more precisely, some of the leaders, would do two things. First, they would speak perverse things. Second, they would have one goal: to draw disciples.

Let us first look at the first point. The word ‘perverse’ here comes from the Greek term ‘diastrepho’, which means ‘to distort’ or ‘to misinterpret’. If we look at the characteristics of false teachers in Jude 4, it is written: “…they pervert the grace of our God into licentiousness” (LITV). False teachers always talk about God’s goodness, God’s grace, God’s favor, BUT THEY DIRECT IT OR DISTORT IT toward carnal matters, even worldly things that stir up lust. These false teachers always speak of prosperity, health, wealth, and worldly success. Meanwhile, the Bible says that the kingdom of heaven is not about food and drink, but about inner peace. ‘Christ in you, the hope of glory’. ‘The kingdom of God is within you’.

This does not mean that God does not care about our physical needs. But seek first the kingdom of heaven, seek first inner success, the peace and joy of Christ within. Surely God cares about our need for food, drink, and clothing.

Indeed, spiritual sensitivity is needed to distinguish false teachers who focus on earthly matters from true teachers who emphasize the kingdom of heaven within. Because no one is so foolish as to make counterfeit money COMPLETELY different from real money. But God’s chosen people are equipped with the ‘anointing within’ so that they can discern which is false and which is genuine.

Next, the second point: Paul firmly said that the goal of these false leaders or false shepherds is to draw disciples to themselves. Not only to draw disciples, but also to draw their money with false teachings of tithes, firstfruits, faith pledges, or others.

This is the savage wolf that has torn apart the church (the body = the organism) into thousands of denominations or organizations. Each false leader, with false teaching, draws disciples to themselves, and thus builds their own kingdom, instead of building the church, which is the body, the organism.

Have you seen why the church, which was once an organism or the body of Christ, has now become thousands of denominations? This is the mystery of Paul’s gospel, where he frankly and firmly exposed the cause of the church’s downfall.

At this point, we will still be discussing the third point of Paul’s gospel message, namely the church as the Body of Christ, specifically its leaders. The churches pioneered by Paul were shepherded by a leadership team called elders or overseers. Thus, Paul and his companions planted churches in each city and then appointed elders to shepherd them, assisted also by deacons.

There are two Greek terms for elders or overseers. First, ‘presbuteros’, meaning someone who is mature, both spiritually and in age. ‘Presbuteros’ is often translated as ‘elders’ in various English versions. Second, ‘episkopos’, which comes from two root words: ‘epi’, meaning ‘over’, and ‘skopos’, meaning ‘to see’. Thus, ‘episkopos’ means ‘one who sees from above’, that is, someone who has spiritual vision to guard the flock from the attacks of savage wolves. ‘Episkopos’ is often translated as ‘overseer’ or ‘bishop’ in various English versions.

These two Greek terms do not refer to two different persons but to the same person: one term speaks of function (‘to see from above’), while the other speaks of the person himself (spiritually mature and senior). This is clearly seen because the two Greek terms are used interchangeably. A clear example is found in Titus 1:5–7, which states: “…appoint elders (‘presbuteros’) in every city… For an overseer (‘episkopos’) of the church…” (ILT). Since the terms are used interchangeably, this clearly proves that ‘presbuteros’ is the same as ‘episkopos’.

However, there was a man named Ignatius (117 A.D.), a bishop of the church in Antioch, who insisted that there must be one ‘bishop’ leading a congregation in each locality to avoid division and to ensure that sound teaching was preserved (‘The History of Christianity’, p. 83). Yet, it was precisely Ignatius’ teaching that led to rivalry between one bishop and another in different cities, which then gave rise to the ‘archbishop’. Later, archbishops also contended with each other, leading to the emergence of ‘cardinals’ who presided over the archbishops. Rivalries among cardinals then produced the ‘pope’ who presided over the cardinals. By the 6th century, hierarchy had fully entered the church, which became known as the Catholic Church. Not long after, the church entered the era in church history called the Dark Ages. We will discuss more about this ‘hierarchy’ when we reach the discussion of the mystery of John’s gospel.

We have already discussed the fall of the church, which is an organism, into thousands of denominations because of the attack of savage wolves against the elders (Acts 20:28–30). We have also seen from the explanation above how ‘hierarchy’ entered the church and caused it to fall into its dark age. In fact, the trilogy of heresies—those of Jezebel, Balaam, and the Nicolaitans—fully explains the downfall of the church. But we will elaborate on this later when we reach the mystery of John’s gospel.

Therefore, it can be concluded that the fall of the church began with its leaders. The leaders of the church were the first to be attacked by savage wolves. The leaders of the church were the ones who first divided the Body of Christ into thousands of denominational fragments.

We continue our discussion regarding church leadership, particularly within Paul’s community. We have seen that ‘presbuteros’ is the same as ‘episkopos’ because they were used interchangeably. But there was a man named Ignatius (117 A.D.), a bishop of the church in Antioch, who asserted that there must be an ‘episkopos’ (Bishop) leading one congregation in one locality in order to avoid division and to ensure that sound teaching is preserved (‘The History of Christianity’, p. 83). However, it was precisely Ignatius’ teaching that caused competition

between one Bishop in one city and another Bishop in another city, which eventually produced or introduced ‘hierarchy’ in the church.

Let us look more closely at this ‘hierarchy’. The term ‘hierarchy’ comes from the Greek ‘hierarchia’ or ‘hierarches’, meaning ‘leader of sacred rites, or high priest’. In dictionaries, ‘hierarchy’ refers to a system, especially in society or in an organization, where people are arranged into different levels of importance, from the highest down to the lowest. So, if the church is an organism, in which its people or members are arranged into a body with the life of the body itself as the authority that governs the whole body, then when ‘hierarchy’ enters, the authority within the body is no longer the life of the body itself, but rather ‘the highest person’ in the structure of a system (read: organization). Thus, the church is no longer governed by the life—which is Christ Jesus Himself (“I am the Life”)—but is instead governed by a human being. What truly happens is the USURPATION OF THE CHURCH’S AUTHORITY BY LEADERS. The authority of Jesus over the church has been seized by leaders.

Let us learn from the leadership of Peter’s community. The Gospel of Matthew is the good news of the kingdom of heaven delivered by Jesus and John the Baptist to the Jews. In Matthew 23:1–12, it is written: “Then Jesus spoke to the crowds and to His disciples, saying: ‘The scribes and the Pharisees sit on Moses’ seat. Therefore, do and observe whatever they tell you, but do not do what they do, for they preach but do not practice… But you are not to be called Rabbi, for you have one Teacher, and you are all brothers. And call no man your father on earth, for you have one Father, who is in heaven. Neither be called leaders, for you have one Leader, the Messiah. The greatest among you shall be your servant. Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.’”

From the above passage, it is clear that in the church there is no “seat of Moses.” In the Jewish community under the Old Covenant, as with the scribes and Pharisees, they indeed sat on “Moses’ seat”, and therefore they held authority over the Jews. Jesus taught the crowds not to rebel against the ‘authority of Moses’ held by the scribes and Pharisees. Jesus said, “do what they tell you… but do not do what they do…” However, when Jesus spoke to His disciples, He said, “But you… do not be called Rabbi, leader, or father… YOU ARE ALL BROTHERS.”

Does this mean that in the church there are no leaders? Of course there are, but leaders have no authority over the church. Are there no Rabbis in the church? Certainly, there are teachers, but they have no authority whatsoever. Are there no fathers in the church? Surely, there are spiritual fathers, but they do not possess any authority over His church. In short, THERE IS NO “MOSES’ SEAT” IN THE CHURCH. Authority in the church is held DIRECTLY by Jesus, and Jesus leads His church DIRECTLY through His Spirit. There is no such thing as “delegated authority.” This term exists only in the context of “hierarchy” or organizational context. JESUS NEVER DELEGATED HIS AUTHORITY OVER THE CHURCH. Denominational leaders HAVE USURPED JESUS’ AUTHORITY OVER HIS CHURCH. Those who exalt themselves will be humbled when Jesus comes to earth to establish His kingdom (v. 12).

Therefore, organism leadership is the true model, because the church is indeed an organism. The leaders of an organism have no authority whatsoever over the body. They are the “ligaments and joints” that learn to supply life, to nourish the church, and to knit the members of the body together (Colossians 2:19). But denominational leaders are those who exalt themselves, usurp Jesus’ authority over His church, and divide the body of Christ.

At this point, we will discuss the final point of Paul’s gospel, namely the coming of the Lord in and through the overcoming church. Concerning the theme of ‘the coming of the Lord’, I have written about it, and for brothers/sisters who are interested, please feel free to contact me. But for now, we need to emphasize several things on this topic.

First, if someone wants to understand this topic, then he must pay close attention to the context, in this case, the context of the Covenant. The essential nature of the Old Testament is prophecy, shadow, and symbol. Meanwhile, the New Testament is its fulfillment, the substance of the Old Testament shadow, and the reality of what the Old Testament symbolized. Let us look at Colossians 2:16–17, “… concerning food and drink or regarding a festival, a new moon, or a Sabbath day; these are a shadow of things to come, but the substance belongs to Christ.” The principle of Covenant context is also seen in 1 Corinthians 15:46, “However, the spiritual is not first, but the natural, and afterward the spiritual.” This means that the Old Testament is natural (physical), while the New Testament is spiritual.

Second, one must understand what Paul meant by the term ‘Christ’. We have already discussed Paul’s understanding of this term in previous writings. Christ is a term that exists within the heavenly dimension. Christ is a body with many members. Christ is the kingdom in the heavenly realm that will one day be manifested on earth. Christ is within us as life, in the sense that Christ reigns through our inward being.

If someone does not understand this, then he will teach the coming of the Lord in a physical sense. This is what generally happens within the Christian world. The teaching of the ‘rapture’, where supposedly we will be taken up physically into the clouds somewhere. Then, there is also the teaching of the “second coming of the Lord”, because the first coming of Jesus was physical, then the second coming must also be physical. Yet in the Bible there is no such expression as “the second coming”. However, this is believed by the majority within Christianity and perhaps is eagerly anticipated by many people. There is no phrase “second coming” in the Bible. Behind the phrase “second coming” lies the concept of a physical coming of the Lord, and this is contrary to the principle of the New Testament, which is spiritual.

Let us look at six Greek terms for “coming” so that we may understand that the concept of a physical coming of the Lord is mistaken. These six Greek terms are:

1. PAROUSIA.

  This term appears 24 times in the New Testament and comes from the verb PAREMI, which means ‘to be present’. The noun means ‘presence’. PAROUSIA never indicates the act of coming or someone’s arrival, but rather the presence of someone who has already come. The usage of PAROUSIA in the New Testament is also never associated with a physical coming of the Lord. Thus, ‘Parousia’ means presence. Where two or three are gathered in His name, there He is. That is His PRESENCE. That is His COMING.

2. APOKALUPSIS.

 This comes from the verb APOKALUPTO, which means ‘to unveil’, emphasizing a revelation. It means the unveiling of someone who was previously hidden.

3. EPIPHANEIA.

  This term occurs six times in the New Testament. It comes from a verb meaning “to bring to light” or “to appear.” The noun means “manifestation.” It is used to describe the glory and splendor manifested by the coming of the Lord.

4. PHANEROO.

  This means to make manifest or to become visible. However, it does not refer to visible presence with the eyes, but to a perception.

5. ERCHOMAI.

  This is used to indicate the actual act of coming. It is not the same as PAROUSIA, which refers to the presence of someone already come. ERCHOMAI is used in Revelation 1:7, “Behold, He is coming (AN ACT OF COMING) with the clouds…”

6. HEKO.

  This emphasizes arrival at a specific place. This word is found in Revelation 2:25, “But hold fast what you have till I COME.”

Of course, these six Greek terms do not mean there are six different kinds of the Lord’s coming, but the different uses of these terms help us understand the meaning intended in a given text that speaks of the coming of the Lord. For now, it is sufficient to understand that the Lord’s coming DOES NOT HAVE TO TAKE THE FORM OF A PHYSICAL COMING.

We have discussed the last point of Paul’s gospel, namely concerning the coming of the Lord in and through the overcoming church. We have touched on the six Greek terms that are often translated as ‘coming’, and we have seen that these six Greek terms affirm that the coming of the Lord does not necessarily have to be in a physical form. If we understand this well, then we can comprehend the coming of the Lord through and within the overcoming church as written in Romans 8:19–21. Let us look at Romans 8:19–21 in the ILT (Indonesian Literal Translation): “For the deep longing of creation eagerly awaits the unveiling of the sons of God. For the creation was subjected to futility, not by its own will but by the will of Him who subjected it in hope, that the creation itself also will be set free from the bondage of decay into the freedom of the glory of the children of God.”

There are several points we need to pay attention to in order to understand the meaning of this passage. First, let us look again at the context of Romans 8:19–21. We have discussed the salvation that Paul explains in this letter to the Romans. Paul expounds justification by faith (Romans 3:21–5:11), then sanctification by faith (5:12–7:26), and then glorification by faith (8:1–30). The context of Romans 8:19–21 belongs to Paul’s discussion about glorification by faith. Glorification by faith relates to our inheritance as sons of God. We will receive this inheritance together with Christ because we have suffered with Him. When Christ comes, we will receive our inheritance, namely a new body like Christ Jesus, and we will also be glorified—revealed to all creation. Thus, when glorification occurs, we will receive a new body like Christ Jesus.

Second, who are the sons of God in our passage above? We know the church has fallen and has split into thousands of denominations caused by its leaders, who, with false teachings, draw disciples after themselves (Acts 20:29–30). Furthermore, these leaders teach or practice three false teachings: the teaching of Jezebel, Balaam, and the Nicolaitans (Revelation 2–3). We will not go further into this now, but clearly, since the fall of the church, the Lord has been calling His overcomers as representatives of His church. These overcomers, as the representatives of the church, are the ones referred to as the sons of God in our passage—those who are mature and manifested to all creation.

Third, the term ‘unveiling’ in our passage comes from the Greek word ‘apokalupsis’. This Greek term we have previously discussed in relation to the coming of the Lord. The Greek word ‘apokalupsis’ comes from the verb ‘apokaluptō’, which means ‘to reveal’ or ‘to uncover’, signifying a revelation. This means the unveiling of someone who was previously hidden. Colossians 3:4 says, “When Christ, who is our life, appears, then you also will appear with Him in glory.” And Colossians 3:3 affirms, “…your life is hidden with Christ…” Christ in you, the hope of glory. When this “hidden” Christ is manifested, this is the meaning of the coming of the Lord in and through the overcoming church.

Fourth, the last point we must understand is that the coming of the Lord in and through His overcomers, or in and through the sons of God, is aimed at liberating all creation from the bondage of corruption so that it may enter into the freedom of the glory of the children of God. Thus, we are not raptured to a faraway heaven, but we will be manifested to all creation on this earth in order to liberate the whole creation.

Such is the meaning and purpose of the coming of the Lord in and through the overcoming church as revealed in Romans 8:19–21. Next, we will discuss the mystery of the gospel according to the Apostle John, which is the final part of the trilogy of the mystery of the gospel.

Now we enter the mystery of the Gospel proclaimed by the Apostle John and his team to the church that had fallen/strayed in his time, especially to the seven churches in Asia Minor. To understand the mystery of the gospel proclaimed by the Apostle John, we must have the ‘Patmos’ perspective, meaning we must view the writings of the Apostle John (the gospel, the letters, and the book of Revelation) from the standpoint of ‘exile.’ The Apostle John was exiled because of the word of God, on the island of Patmos, by the fallen churches. (Revelation 1:9).

Many people, even New Testament theologians, do not have the ‘Patmos’ perspective. New Testament theology books, translated into Indonesian and taught in theological schools—such as those written by Donald Guthrie (published by BPK Gunung Mulia), Leon Morris (published by Gandum Mas), George Eldon Ladd (published by Kalam Hidup), and even the commentary on John’s gospel, chosen by Momentum publisher, written by Herman N. Ridderbos—also fail to see the ‘Patmos’ perspective. Of course, all the theology books I mentioned above also do not categorize the New Testament books according to the principle of the Trilogy.

I begin this brief writing on the mystery of the gospel proclaimed by the Apostle John by mentioning the New Testament scholars above, because in my view, if someone does not have the ‘Patmos’ perspective, then they cannot truly be said to understand the ‘mystery’ of John’s gospel. Only within the perspective of ‘Patmos’ (exile) can one truly grasp the mystery.

But here lies the problem: if a person has never experienced exile by the church that has strayed into thousands of denominations, then they do not share the same experience as the Apostle John, and therefore cannot understand the mystery of his gospel. In spiritual matters, a person’s experience determines their understanding. Spiritual matters are not merely about reason, nor merely about theological education, but rather about experiences with the Lord that greatly shape one’s insight. Let us set aside the ‘experts’ of the New Testament mentioned above, and begin looking into the mystery of the gospel proclaimed by the Apostle John by first revisiting the book of Acts, to see why the church deviated into thousands of denominations as we have today.

Acts 20:28–30 records: “Therefore, take heed to yourselves and to all the flock among which the Holy Spirit has placed you as overseers, to shepherd the church of Elohim which He obtained with His own blood. 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” (ILT).

Here Paul emphasizes that after his departure savage wolves would come—of course, referring to the devil and evil spirits—who would attack the leaders, so that the leaders, or rather some leaders, would do two things. First, they would speak misleading things. Second, they would have one goal: to draw disciples after themselves, and to build their own denomination or kingdom.

The Apostle John explains that there are three false teachings which caused the church to fragment into thousands of denominations as we see today. First, the teaching of the Nicolaitans (Revelation 2:15). “Nicolaitans” comes from two Latin terms: ‘niko’ (to conquer) and ‘laos’ (the people = laity). This teaching supports the actions of leaders who subjugate the laity, thus dividing the church into priests and people (in Catholicism), or pastors and congregation (in Protestantism). Examples of Nicolaitan teachings include false submission to leaders, the teaching of ‘spiritual covering,’ and similar doctrines that compel congregations to blindly obey leaders.

Second, the teaching of Balaam. The teaching of Balaam supports leaders in obtaining money from the congregation. The system of salaries, tithes, first fruits, faith pledges, and others are all part of the teaching of Balaam, which is very popular in Christianity. This teaching also promotes commerce within the church—ranging from selling sermons, songs, books, Christian symbols, and so on.

Third, the teaching of Jezebel. This teaching claims that God appoints leaders to occupy “Moses’ seat”, as did the scribes and Pharisees in the Old Testament era (Matthew 23:1–12). Meanwhile, Jesus affirmed that within the church, “you are all brothers.” Just as Jezebel usurped the authority of King Ahab, her husband, in the case of Naboth’s vineyard, so too denominational leaders ‘usurp’ the authority of Jesus over His church.

I know that my explanation here will not be understood by denominational leaders, just as it is not by the theological “experts” I mentioned earlier. They are the very ones who exile God’s chosen people, just as the seven churches in Asia Minor exiled the Apostle John. But that does not matter, because I am writing this primarily for God’s chosen people.

We have discussed that if a person does not have the “Patmos” perspective, then he cannot yet be said to understand the “mystery” of the gospel or the good news of the Apostle John. It is precisely within the “Patmos” (exile) perspective that one can grasp the mystery. However, all of this depends on one’s personal experience. Now, we will see how the Apostle John himself experienced it.

At first, the Apostle John ministered together with Peter, serving as the “second man” under Peter’s leadership. Both Peter and John ministered or offered the New Covenant to the Jewish nation, particularly to the Sanhedrin. Later, when Peter left Jerusalem, his leadership was continued by James. And as tradition states, Peter died in Rome around AD 67 during the reign of Emperor Nero. When Jerusalem was destroyed by General Titus in AD 70, the Apostle John had already left Jerusalem, and according to tradition, lived in Ephesus and ministered to the churches in Asia Minor (the seven churches of Asia Minor to which the book of Revelation was addressed). But later the Apostle John was exiled by the churches in Asia Minor that had deviated from the truth. Some argue that the Apostle John was exiled to the island of Patmos by the Roman emperor of that time. Although this may have happened, the Apostle John himself testified that he was exiled to the island of Patmos “because of the word of God or concerning the word of God” (Revelation 1:9). Since the Apostle John was exiled “concerning the word of God”, it is more likely that it was the seven churches of Asia Minor who exiled him, and not the Roman emperor at that time.

The Apostle John ministered to the fallen/deviated churches in Asia Minor around AD 90–95. By then, John was already very old. Yet, the Apostle John received grace to minister to the church in a “second chance”. This means that John ministered to the church not in the same condition as

when it was first born on the Day of Pentecost. When John ministered to the church together with Peter, at that time the church had not yet been corrupted by the three false teachings of Balaam, Nicolas, and Jezebel. But when John ministered in Asia Minor, the church had already deviated. By God’s grace, John received renewed strength to serve the church, as though his youth had been renewed.

I try to explain John’s experience by quoting Psalm 103:5, “…so that your youth is renewed like the eagle’s.” I once read about the eagle as follows: An eagle can live up to 120 years, though of course not all do. But around the age of 40, the eagle’s beak grows so long and curved downward that it touches its neck, making it difficult for the eagle to eat. Its claws also lose their sharpness, making it hard to catch prey. In addition, its feathers become too thick, making flight difficult. In such a condition, the eagle faces two choices. First, it may isolate itself in a high place, building its nest on a rocky peak so it can undergo transformation. By pecking against the rocks, the eagle breaks off its old, bent beak so that a new one can grow. With its new beak, it pulls out its old talons so new ones can grow, and plucks out its feathers so new ones may come in. It must also allow its body to endure the scorching heat of the sun so the renewal process can succeed. This painful transformation usually takes about half a year. The second choice is to avoid transformation, remain as it is, and then quietly die…

It seems the Apostle John received grace to “transform” himself so that he could minister to the deviated churches of Asia Minor. John received new revelation, even though it meant he had to be exiled on the island of Patmos. Although he had to endure hardship, as he wrote in Revelation 1:9, the Apostle John’s strength was renewed like the eagle’s youth.

What about our experience? Do we receive grace to “transform” ourselves, to receive new revelation, to gain the “Patmos” perspective so that we may understand the gospel mystery of the Apostle John? Do we receive a “second chance” to minister to this deviated Christian world? Or do we remain in our current state, enjoying what we have achieved, and end our ministry in peace…

We have mentioned that the Apostle John received a “second chance” to minister to the churches in Asia Minor that had strayed from the truth. For at the beginning, the Apostle John ministered to the church together with the Apostle Peter, when the church had just been born and had not yet deviated from the truth by the false teachings of Balaam, Nicolaus, and Jezebel.

The Apostle John’s experience when ministering with Peter to the early church was very different from his ministry during this “second chance” to the churches that had strayed from the truth. When John ministered with Peter, they served as church leaders who were accepted and recognized by all the congregation. But when John ministered to the churches in Asia Minor, the situation was very different. Today we will discuss what condition the Apostle John was in when he ministered to the churches in Asia Minor.

We will look at John’s condition by examining his three letters. Let us begin with his first letter. This letter was not addressed to a particular church or to a specific individual. It was more like a general or open letter to the churches in Asia Minor. 1 John 1:3 says, “What we have seen and heard we proclaim to you also, so that you too may have fellowship with us; and indeed our fellowship is with the Father, and with His Son Jesus Christ.” From the opening of this letter, we can see that the Apostle John did not have fellowship with the churches in Asia Minor who received his letter. Or at least, John did not have fellowship with the majority of the members of the churches in Asia Minor to whom his letter was addressed. For John was proclaiming what he saw and heard ‘so that’ fellowship might occur between the members of the churches in Asia Minor and himself.

Furthermore, John emphasizes ‘our fellowship’, which means he had a team or companions who shared fellowship with him—and this kind of fellowship was with the Father and with His Son Jesus Christ. This fellowship with the Father and His Son Jesus Christ could only be shared if the churches in Asia Minor received John’s messages, which essentially declared that Elohim is Light, Elohim is Love, and Elohim is the True One and Eternal Life. We will not elaborate further on John’s messages here, because our aim is simply to underline that the Apostle John no longer had fellowship with the majority of the members of the churches in Asia Minor. Indirectly, we can see that John’s condition was “cut off” from fellowship with the churches in Asia Minor.

Next, we see his second letter addressed to a chosen lady and her children. Here John emphasizes that this lady and her children must hold firmly to the teaching that Jesus Christ has come in the flesh. The reason is that many deceivers have gone out into the world. In this context, “the world” refers to the religious world, namely the seven churches in Asia Minor that had deviated. We will discuss John’s use of the term “world” later. For now, what we need to understand is John’s counsel to the lady and her children not to be deceived, and also not to have fellowship with the deceiver (verse 10). John himself had already been “cut off” and no longer had fellowship with the majority of the members of the churches in Asia Minor because of these deceivers. Thus, he advised the lady and her children not to fellowship with the deceiver, so that their fellowship with John would not be broken. From this, again, we see that John’s condition was one of being excluded from fellowship with the churches in Asia Minor.

Lastly, in his letter to Gaius, John spoke frankly about a man named Diotrephes who wanted to be preeminent in the church, and who boldly rejected the team John had sent to minister to the churches in Asia Minor. We see here that although John referred to himself as an ‘elder’ (‘presbuteros’ = senior and spiritually mature), there was a Diotrephes who dared to reject his eldership. Again, we see the condition John was facing here.

In conclusion, John’s situation with regard to the churches he ministered to in Asia Minor was marked by a broken fellowship. The fellowship that should have been shared with the Father and His Son Jesus Christ had been “cut off” between John and the churches in Asia Minor. In other words, the Apostle John had been “cast out” by the churches in Asia Minor, and his leadership or seniority was not automatically recognized by all the church members. There were many “Diotrephes-like” figures who rejected him.

We have already seen the condition of the Apostle John who was ostracized by the churches in Asia Minor, as reflected in his three letters. Now we will look into his gospel, where the matter of ostracism becomes very clear. Every Christian who reads the Gospel of John will surely sense how different it is compared to the other three gospels—Matthew, Mark, and Luke. In fact, these three gospels (Matthew, Mark, Luke) are called the Synoptic Gospels. ‘Synoptic’ means they can be viewed or studied together. This is because the three Synoptic Gospels are almost the same in the sense that they narrate the life of Jesus from the beginning (His birth) until His death in Jerusalem. But the Gospel of John has a different perspective. This is what we call the “Patmos” perspective or the perspective of “ostracism.” Let us see how Jesus Himself was ostracized by the religious leaders of His time (Judaism), and in the end, was even killed.

The focus of John’s gospel is the Jewish leaders, with the Temple as the center of their activities. In John 8:59 it is written: “Therefore they picked up stones to throw at Him, but Jesus hid Himself and went out of the temple, passing through their midst, and so He passed by” (LITV). The expression WENT OUT OF THE TEMPLE in this verse signifies ‘ostracism’. Here Jesus was rejected by the Jewish leaders.

Thus, throughout the first eight chapters (chapters 1 to 8), the Apostle John narrates how Jesus ministered with a focus on the Temple and the Jewish leaders. That is why the event of Jesus driving out the merchants from the Temple is placed at the beginning of John’s gospel, whereas in the other three gospels it appears toward the end. The Apostle John also records many debates or disputes between Jesus and the Jewish leaders, while the other gospels do not.

John writes his gospel with a certain sensitivity toward the Jewish leaders. For example, Joseph of Arimathea is recorded in Matthew 27:57 and Mark 15:43 as a good leader, but John records him as a disciple of Jesus in secret, for fear of the Jews (John 19:38). Nicodemus is also recorded as coming to Jesus by night (John 3:2), which indicates Nicodemus’ fear of the public, and perhaps also of the other leaders.

In his gospel, the Apostle John seeks to emphasize that Jesus experienced ostracism, and was even killed by the Jewish religious leaders. This is different from the “creed” often recited in denominational services. Part of that creed says: “who suffered under Pontius Pilate, was crucified, died, and was buried…” In this creed it is not clear who actually killed Jesus. Such a creed has not yet seen the secret of John’s gospel.

Furthermore, we see again how, in the end, Jesus ‘left the Jewish nation’ because His ministry had been completely rejected. John 12:36 records: “…After saying these things, Jesus departed and was hidden from them.” Thus, Jesus not only left the Temple, which represented the Jewish leaders, but He also left the crowds because His ministry was not understood. The following chapters contain Jesus’ ministry only to His disciples.

We are not discussing the ‘message’ of John’s gospel here, but essentially, the Apostle John declares that the LOGOS became flesh in the person of Jesus, who said: I am the bread of life, I am the light of the world, I am the door, I am the good shepherd, I am the resurrection and the life, I am the way, the truth, and the life, I am the true vine. Theologians generally have discussed this, but they have not viewed it from the “Patmos” perspective—the perspective of ostracism. Yet it is precisely this “Patmos” perspective that is the true secret of the Gospel of John.

In conclusion, Jesus was ostracized by the Jewish religious leaders of His time. Why was Jesus ostracized? Because the religious world of His time (Judaism) had deviated.

We have seen that the focus of John’s Gospel is the Jewish leaders, as well as the Temple in Jerusalem, which was the center of the leaders’ activities. That is why, in the Gospel of John, it is recorded that Jesus came to Jerusalem at least three times, while the other Gospel writers recorded that Jesus only came to Jerusalem once, at the end of His ministry. The Apostle John also recorded many debates between Jesus and the leaders. He also noted the cleansing of the Temple from the merchants—who were none other than the Jewish leaders—at the very beginning of his Gospel.

In critical methodology, this is called ‘redaction criticism’, where the Apostle John ‘intentionally’ edited his Gospel in a way that focused on the leaders and the Temple, with the purpose of conveying a certain theological message behind his editing. The very important theological message in the way the Apostle John composed his Gospel is this: JESUS WAS REJECTED BY THE JEWISH RELIGIOUS LEADERS, AND THIS HAPPENED BECAUSE THE TEMPLE HAD DEVIATED AND HAD BECOME A PLACE OF MERCHANDISE.

The Apostle John clearly wrote his Gospel from the perspective of the ‘rejection’ of Jesus by the leaders. The prologue of his Gospel affirms: “He came to His own, and His own did not receive Him” (John 1:11). Let us look at some of Jesus’ debates with the leaders—not all of them—that prove they had deviated and also failed to understand spiritual matters.

We begin with Nicodemus (John 3:1–21). The theme of Jesus’ conversation with Nicodemus was the Kingdom of God, or the Kingdom of Heaven. Jesus said that in order to see and enter the Kingdom of Heaven, one must be ‘born again’. Nicodemus’ understanding, of course, was physical, just like all the other Jewish leaders who hoped that the Messiah would come and establish a physical kingdom of Israel. Jesus tried to explain these spiritual matters to Nicodemus, but Nicodemus still did not understand. The conversation ended with Jesus’ assessment of him: “Are you the teacher of Israel, and do you not understand these things?” (verse 10).

Next, we see Jesus’ debate with the leaders concerning the matter of the ‘good shepherd’ (John 10:1–18). Jesus affirmed that He is the ‘door’ to the sheep. Therefore, if a person—or more precisely, a leader—enters the sheepfold without going through Jesus, he is a thief and a robber. Here Jesus was affirming that the Pharisees and the teachers of the Law were the thieves and robbers, because they entered the sheepfold without going through Jesus, since they rejected Him as the Messiah. Remember the context: Jesus was speaking to the Pharisees and the teachers of the Law (verse 6), not to the devil. Commonly, in denominational circles, the “thief” in John 10:10 is interpreted as the devil. But again, remember the context: throughout this

passage, Jesus was debating with the leaders, not with the devil. And Jesus firmly defined who the good shepherd is: the one who knows his sheep and lays down his life for them.

We often hear denominational leaders talk about tithes and shout, “Do not steal God’s money…,” quoting Malachi 3:10, without understanding the context. According to John 10, the good shepherd is the one who knows his sheep and lays down his life for them. So, if denominational leaders do not know their sheep, much less lay down their lives for them—because their congregations number in the thousands, tens of thousands, or even hundreds of thousands—how does this apply??? Who is the thief? Who is robbing the money? Is it the congregation robbing God’s money, or the leaders robbing the congregation’s money? The judgment seat of Christ will prove all this, because we will all face it to give account for all our deeds.

We have seen that the focus of the Gospel of John is the Jewish leaders, and also the Temple in Jerusalem, as the center of the leaders’ activities. We have also discussed Jesus’ conversation with Nicodemus, as well as His conversation with the Jewish leaders about the good shepherd, who was contrasted with thieves or robbers. We are still discussing these Jewish leaders by explaining about the “true vine.”

John 15:1 says, “I am the true vine, and My Father is the vinedresser.” The adjective ‘alēthinos’ used in the original text means ‘true’, ‘real’, and also ‘genuine’. From Jesus’ statement that He is the ‘true vine’, we can see that there must also be a vine that is false, illusory, or counterfeit. The context of this passage is Jesus’ last-night conversation with His disciples. In this final conversation, Jesus comforted and strengthened His disciples with the promise of another Helper who would come, and He also spoke about the “Father’s house.” However, Jesus also explained to His disciples that the Jewish leaders hated Him without cause, and warned them that they too would be hated. Thus, the context of this final-night conversation, besides strengthening the disciples’ hearts, also addressed the Jewish leaders. That is why it is very reasonable to interpret that the false, illusory, or counterfeit vine refers to the Jewish leaders.

This is confirmed by Jesus’ words to the crowds in Matthew 23:2, which says, “The scribes and the Pharisees sit on Moses’ seat.” This means that the Jewish leaders, as Moses’ disciples, had legitimate authority over the Jewish people. That is why Jesus taught the crowds not to rebel against their authority. But because their behavior was not right, Jesus emphasized that people should obey their teaching but not follow their deeds. From this it is clear that the Jewish leaders were the “vine” for the Jewish nation, but they were the wrong, or false, vine. The true vine is Jesus.

Now let us apply this understanding of the ‘true vine’ to the context of today’s Christian world. Jesus emphasized that He is the vine and His disciples are the branches. Naturally, it is expected that these ‘branches’ remain in the vine so that they may bear fruit, just as the early church devoted themselves to the apostles’ teaching and to fellowship. In today’s Christian world, leaders often exhort congregations to commit to a local church, to be faithful in gathering and fellowshipping. They also teach that leaders are the ‘spiritual covering’ for the congregation, and

about submission under a ‘spiritual covering’. But if someone understands the secret of the writings of the Apostle John, he will question whether the leaders in today’s Christian world are automatically the true vine.

Or, is it rather the ‘anointing within us’ that is truly the true vine? (1 John 2:20, 27). For God’s chosen people, “Christ in you” is the true vine. For God’s chosen people, “Christ in you” is the anointing that teaches them all things. God’s chosen people will follow the leading of Christ inwardly. God’s chosen people will have discernment to know which vine is true, and which vine is false.

We are still continuing our discussion regarding the secret of the writings of the Apostle John, namely the perspective of “Patmos” or “exile.” To understand this matter of “exile,” we will examine a term that is often used by the Apostle John, namely the term ‘world’. The Greek term is ‘kosmos’, where its meaning must be determined by the context in which it is used in a sentence. This term appears 186 times in the New Testament. More than half of these occurrences are found in the writings of the Apostle John—78 times in the Gospel of John, and 24 times in his epistles.

In almost all occurrences of this term in John’s writings, the meaning of ‘world’ refers to a ‘system that is opposed to God’. What John meant was the religious system, of course, as we will see later. However, there are several different meanings of this term. For example, in John 3:16, ‘world’ here means the universe, particularly all human beings deeply loved by the Father in heaven. Then, in John 1:9, the meaning of ‘world’ is geographical, because Jesus came into the world in the sense of the land of Palestine. Next, in John 3:19, the term ‘world’ means the sphere of human life. However, the majority of the usage of ‘world’ in John’s writings means ‘the religious system that is opposed to God’.

Let us look at some facts regarding the term ‘world’ in the sense of a religious system opposed to God. First, John 15:18–25. In this passage, Jesus affirms that the world hates Jesus and His disciples (verse 18). Many people think that the ‘world’ in this passage refers to those outside the religious system, meaning the worldly people out there. But if we look at verse 25, Jesus says that what is written in their Law must be fulfilled, namely, “They hated Me without reason.” Thus, we know that the ‘world’ here refers to the Jewish religious system (Judaism), which hated Jesus and even killed Him.

Second, 1 John 2:15–16, which states: “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. For everything in the world—the lust of the flesh, the lust of the eyes, and the pride of life—comes not from the Father but from the world.” Here it is emphasized that we must not love the world. Certainly, this is not the ‘world’ in the sense of John 3:16, which is deeply loved by the Father. The ‘world’ in John’s epistle refers to the religious system, namely, in this context, the fallen and deviated church in Asia Minor. It is said that everything in this fallen and deviated church is nothing but the lust of the flesh, the lust of the eyes, and the pride of life. That is why we are commanded not to love the ‘religious system’.

Third, 1 John 3:12–13 says: “Not as Cain, who was of the evil one and murdered his brother. And why did he murder him? Because his works were evil and his brother’s righteous. Do not marvel, brothers, if the world hates you.” The ‘world’ here is symbolized by ‘Cain’, who, though he worshiped (by offering sacrifices), murdered his own brother. Christians who worship within the religious system of the Christian world will inevitably hate their brothers and sisters who worship outside of the religious system. As God’s chosen people, we should not be surprised if the Christian world does not listen to us and casts us out.

If today someone begins to see that the religious system, or the Christian world, does not like him, does not listen to him, and even casts him out, then he has begun to see the secret of the writings of the Apostle John.

We are still continuing the Apostle John’s explanation regarding the term ‘world’, which refers to a system that is opposed to God. Let us take a look at 1 John 4:1, where it is written: “Beloved, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world” (ILT). Here, the Apostle John emphasizes that many false prophets have gone out into the world. Throughout the history of Israel as a nation, false prophets have always arisen among God’s people. That is why in 2 Peter 2:1, it is written that false prophets always arose in the midst of God’s people, just as false teachers also do within the church. Since false prophets have always appeared in the midst of God’s people, we can understand that what the Apostle John means by the term ‘world’ is the religious world—in the context of this verse, ‘the seven churches that had strayed in Asia Minor’.

Thus, according to the Apostle John, the seven churches that had departed from the truth are the ‘world’—a religious system opposed to God. In our present situation, where the church has splintered into thousands of denominations—or more precisely, where the church has become a ‘religious world’—we, as God’s chosen people, are called to be discerning so that we may test the spirits at work within ‘pastors’ or ‘servants of God’, to see whether the spirit behind them truly comes from God or not. Yet, I believe that God’s chosen people have the “anointing within” that enables them to discern what is from God and what is not (1 John 2:20, 27).

Next, let us look at 1 John 2:17, where it is written: “And the world is passing away, and also its lusts; but the one who does the will of God lives forever” (ILT). We have already seen what exists in the religious world: the lust of the flesh, the lust of the eyes, and the pride of life (1 John 2:16). Anyone who ministers within the religious world, or within the Christian world, is inevitably driven by a desire to become ‘great’. You are certainly familiar with the expression ‘great pastor’ in the Christian world. Everyone who serves within the ‘Christian world’ is driven by a desire to be ‘great’. Meanwhile, the Book of Revelation contrasts the ‘Big City’—Babylon—with the ‘Holy City’—the New Jerusalem. For those who minister ‘outside the religious system’, their deepest longing is to be ‘holy’, not ‘great’. Their main desire is to do the will of God, to be holy, and to be separated from this world. And, according to the verse above, the ‘Christian world’ with all its desires is passing away, but those who do the will of God will remain forever.

In closing, let us reflect on 1 John 5:4, which says: “…And this is the victory that has overcome the world: our faith.” God’s chosen people will receive grace to have faith that overcomes this religious world. This religious world—or Christian world—offers money, positions, and human glory. People like ‘Demas’ were, of course, enticed and abandoned Paul’s team because they loved this world again. Here, ‘world’ may mean the general world or the religious world that we are speaking of. Therefore, faith is needed to trust in God’s provision for our lives. Faith is also required to remain steadfast in loneliness, in the “Patmos” exile, as the Apostle John experienced. May we, as those who are not only called but also chosen, remain faithful to the very end of our ministry (Revelation 17:14).

We continue discussing the mystery of the gospel revealed by the Apostle John, and this time we will talk about idols as written in 1 John 5:21. The Greek term translated as ‘idols’ here is ‘eidolon’, in its plural form, meaning ‘an image’ or ‘a false god’. Thus, the idols referred to by the Apostle John are ‘other gods’ besides Elohim.

We do not need to seek the definition of the term ‘eidolon’ outside of the Apostle John’s writings. Clearly, ‘eidolon’ refers to another god (a false god) apart from the true Elohim. The Apostle John wrote about the ‘antichrist’, which has the same meaning as ‘another god’ or ‘something else’ apart from Christ.

Let us first look at the meaning of the word ‘antichrist’. This word is a combination of two Greek terms, ANTI and CHRISTOS. Anti means ‘against’ or ‘apart from’. Christos means ‘the Anointed One’. When combined, the word means something or someone against the Anointed One, or something that substitutes for Christ.

This Christ is the true Elohim. Anything else, whatever it may be, that is not Christ or that is ‘apart from Christ’, is ‘another god’, which is ‘eidolon’. Therefore, ‘eidolon’ is the ‘antichrist’—something apart from Christ. Another “god” other than Christ.

The Apostle John emphasized in 1 John 2:20, “But you have an anointing from the Holy One, and all of you know the truth.” Also, in 1 John 2:27 he said, “But the anointing that you received from Him remains in you…” This means that within the hearts of God’s chosen people, there is an “anointing of the Holy Spirit” that enables them to know all things, so they do not need to be taught truth by others. The phrase “anointing of the Holy Spirit” used by John has a similar meaning to Paul’s expression, “Christ in you, the hope of glory.” Therefore, anything apart from “Christ within” is an ‘eidolon’.

The Apostle John warned God’s chosen people to beware of all ‘eidolon’ (1 John 5:21). Anything apart from “Christ within” can become an idol or ‘eidolon’ to someone. To understand what can be made into an idol by a person, let us examine the meaning of the term ‘antichrist’ in John’s letters.

In fact, the Bible speaks very little about the “antichrist.” The term ‘antichrist’ appears only five times in the entire Bible—four times in John’s first letter, and once more in his second letter. The term ‘antichrist’ in John’s writings appears in singular form, plural form, as a system, and also as a spirit. Let us examine these forms so we may understand what John means by ‘eidolon’, or idol, or antichrist.

First, in 1 John 2:18 it says, “Dear children, this is the last hour, and as you have heard that antichrist is coming…” In the original language, there is no definite article before ‘antichrist’, which means the term includes both the people and the programs they create. This speaks of a system. Then, 1 John 2:19 affirms, “They went out from us, but they did not really belong to us…” Antichrist arose from among us, but they were not truly of us, John says. The antichrist comes from among the saints, yet they are not truly saints. Thus, the antichrist is not necessarily someone who openly opposes “Christ within,” but perhaps one who professes to follow Christ, or even claims to serve Christ, but through their teachings actually divert God’s people from focusing on “Christ within.” Their teaching emphasizes something else apart from “Christ within.” From this, we can conclude that both a person and their system can become an idol or ‘eidolon’ to someone.

Second, 1 John 2:22 states, “Who is the liar? It is whoever denies that Jesus is the Christ. Such a person is the antichrist—denying the Father and the Son.” Here, the antichrist is a particular person. Yet, verse 18 also says, “…even now many antichrists have come…” Thus, antichrist refers not only to one person, but also to many. Therefore, certain individuals or leaders can become idols to Christians. Certain sects or particular leaders can become idols for someone.

Third, 1 John 4:3 says, “But every spirit that does not acknowledge Jesus… this is the spirit of the antichrist.” Here, antichrist is a spirit—a spirit that does not acknowledge Jesus Christ has come in the flesh. Indeed, an idol is a spirit. That is why Christians can be bound by their idols, and only the grace of God can set them free. Therefore, we see that antichrist, or idols, can take the form of a specific person, many people, a system, or a spirit. Clearly, all idols or ‘eidolon’ divert God’s people from the true Elohim, which is “Christ within.”

In the world (system) of Christianity, there are certain people, certain sects, certain teachings, certain worship systems, certain spirits, and certain religious regulations—all of which divert God’s people from the true Elohim, which is “Christ within.” All these can become idols or ‘eidolon’ for someone. The Apostle John warns us to be watchful against such idols.

We are still continuing our discussion about idols. Within the world (system) of Christianity, there are certain people, certain sects, certain teachings, certain systems of worship, certain spirits, and certain religious regulations—all of which divert God’s people away from the true Elohim, namely, “Christ within.” All of these can become idols, or ‘eidolon’, for someone. The apostle John warns us to be watchful against these idols.

At this point, let us try to formulate what the “idols” of the Christian world are, by comparing them with the true Elohim, namely, “Christ within.” If we look at Colossians 2:27, which says, “… Christ in you, the hope of glory” (LITV), we can see that the idol of the Christian world is ‘outward glory’. Why is that? Because “Christ within” is the inward glory of God, then idols, as the opposite

of the true Elohim, are outward glory (human glory). If we have seen that the idols of the Christian world are outward glory or human glory, then we will understand that certain people in Christianity, certain sects, certain systems of worship, certain spirits, and certain religious regulations within Christianity—all these things divert God’s people from focusing on ‘inward glory’ to focusing on ‘outward glory’.

Inward glory cannot be seen by physical eyes, while outward glory can be seen by physical eyes. That is why outward glory is heavily supported by outward things. In this corrupted Christian world, if a so-called “servant of God,” for example, is said to be great, mightily used by God, and successful, then surely many outward things support him. Perhaps he has many followers, a very magnificent church building, perhaps a renowned theological school, perhaps he is very wealthy, and so on. In short, there are many outward things that support him so that he is filled with outward glory.

This is very different from Paul, for example, when he was proving that he was a servant of Christ (2 Corinthians 11:23–33). He instead mentioned or demonstrated the opposite things. There were no outward things shown as we often see in the Christian world. The apostle John also strongly emphasized inward matters. In John 7:38 it is written, “… Out of his heart will flow rivers of living water.” John 4:23 affirms that, “… the true worshipers will worship the Father in spirit and in truth…” Worship is not about this building or that, this ritual or that, this liturgy or that. Worship is not an outward matter, but an inward one—namely, in spirit and in truth. The apostle John strongly emphasized the anointing within (1 John 2:20, 27). He even asserted that this anointing is what will teach us all things, and that we do not need anyone else to teach us. All of this proves that the apostles possessed inward glory.

Therefore, the idol in the Christian world is outward glory, which of course is also supported by outward things. If we proclaim “Christ within,” and our teaching does not support outward glory, then certainly we will be rejected and unheard by the Christian world. Yet, precisely at that moment, we begin to understand the “Patmos perspective,” and thus come to know the mystery of the writings of the apostle John.

Throughout our discussion of the mysteries in the writings of the Apostle John, we have emphasized that if one does not view John’s writings from the perspective of ‘Patmos’, one will not understand their mystery. We will conclude the explanation of this ‘Patmos’ perspective by addressing the symbol of the woman in Revelation chapter 12 and chapter 17.

Let us observe the beast with seven heads and ten horns (Revelation 12:3 and Revelation 17:3). In Revelation 12:3, this beast is named—a great fiery-red dragon—whereas in Revelation 17:3, its name is not mentioned. Certainly, we can be assured that these two are the same beast, for throughout the entire book of Revelation no other beast is mentioned except the one with seven heads and ten horns. And we know that the book of Revelation is a book written in symbolic language. The woman, of course, is a symbol of the church, while the beast, whether named or not, is a symbol of human governmental systems (human kingdoms).

In Revelation 12:4, it is said that this beast stood ready to “devour” (Greek: ‘katesthio’) the child (son) who was to be born of the woman. Yet what is surprising is that the beast in Revelation 17:3 actually supports the woman. Verse 6 even states that this woman (Revelation 17) was drunk with the blood of the saints and the blood of the witnesses of Jesus. From this narrative, we may conclude that the woman in Revelation 17 hates, ostracizes, and even kills the woman in Revelation 12.

But the wondrous thing for us is that the son born of the woman in Revelation 12 will shepherd the nations and ascend to the throne of Elohim (Revelation 12:5). Some interpret this son as the Lord Jesus Christ, and therefore claim that the woman in Revelation 12 is Mary, the mother of Jesus. This understanding is mistaken. The book of Revelation is not a book of history. It is a book of the revelation of Jesus Christ given to John in symbolic language (Revelation 1:1). Thus, the book of Revelation is a book of the revelation of Jesus Christ and the church, as His bride and His body. Therefore, it is proper to understand that this woman represents the church, both in chapter 12 and in chapter 17. Only, the woman in chapter 17 persecutes the woman in chapter 12.

Therefore, the son born of the church (chapter 12) are the overcomers—the sons of Elohim described in Romans 8:19–21—who will set creation free from its bondage to decay. This story corresponds with what is written in Matthew 21:42, Mark 12:10–11, Luke 20:17, and Acts 4:11. All these verses are quotations from Psalm 118:22–23: “The stone which the builders rejected has become the cornerstone. This is the Lord’s doing; it is marvelous in our eyes.” The Lord Jesus explained that He Himself was rejected by the Pharisees and scribes (the leaders of God’s people and the tenants of the vineyard), yet He became the “cornerstone”. Likewise, His overcomers will be rejected and ostracized by the ‘church supported by human governmental systems’, yet in due time, they will rule the nations together with the Lord Jesus in the age to come.

Such is the mystery of the writings of the Apostle John, when viewed from the perspective of ‘Patmos’. Of course, we are not expounding everything at this time. But as an introduction to the theme of the ‘Gospel Mystery Trilogy’, I believe this is sufficient. Amen.

When we speak of Egypt in Scripture, it is more than just a geographical place. Egypt symbolizes bondage, worldliness, and the systems of man that enslave God’s people. Though the Israelites were physically delivered from Egypt, their hearts and minds often remained chained to its influence. The same danger confronts the church today.

The Spiritual Significance of Egypt

Egypt represents the temptation to depend on human systems instead of God’s presence. Israel had seen the splendor of Egypt’s pyramids, the strength of its armies, and the order of its leadership structures. They had also witnessed Egypt’s worship of idols—fertility gods, sun gods, and animal deities that promised prosperity but led to spiritual death. Even after crossing the Red Sea, Israel carried Egypt in their hearts, building a golden calf in the wilderness (Exodus 32).

For believers today, Egypt’s shadow lingers whenever we adopt worldly models for God’s church. Instead of living as a holy priesthood (1 Peter 2:9), we sometimes look to systems, hierarchies, and religious performances to define success. But God has always desired a people who worship Him in Spirit and truth, not a crowd impressed by outward monuments.

Common Church Hangovers from Egypt

Rejecting God’s Kingship

In 1 Samuel 8, Israel demanded a king like the nations around them. In doing so, they rejected God as their true King. Today, many churches still carry this Egypt hangover by elevating one individual—or a small council—to the highest authority. This pyramid-style leadership quenches the priesthood of all believers, leaving many passive rather than active in mission.

Neglecting Our Priesthood

God called Israel to be a kingdom of priests (Exodus 19:6), mediating His presence to the nations. But instead of embracing this role, they left it to a few. Similarly, many modern believers have surrendered their priestly calling, leaving ministry to “professionals.” Yet through Christ, every disciple has direct access to God and a calling to intercede for others (Hebrews 4:16).

Idolatry Repackaged

The Israelites imitated Egypt’s idol worship, bowing to fertility gods and Asherah poles even in the promised land (Judges 2:11–13). In our context, idols may not be golden calves, but the prosperity gospel has taken deep root. It promises wealth, success, and comfort as proof of God’s favor, distracting believers from the true gospel of the Cross. Like Egypt’s idols, it appeals to human desires but leads to spiritual slavery.

Performance-Based Religion

Egypt’s culture was filled with rituals, sacrifices, and superstitions. Israel often copied these patterns rather than resting in God’s covenant love. Likewise, today’s church can slip into performance-driven programs—events, crusades, celebrity leadership and fundraising—while neglecting the simplicity of discipleship and obedience to Christ.

A Call Back to God’s Design

The early church shows us the alternative: a movement of Spirit-filled disciples where Christ alone is King, every believer functions as a priest, and idolatry is rejected in favor of authentic worship. Leadership was shared, communities were interdependent, and multiplication flowed organically.

If we are to escape Egypt’s shadow, we must reclaim these truths:

• Jesus is the only Head of the church (Colossians 1:18).
• Every believer is called, gifted, and sent.
• The gospel is not about prosperity, popularity but about transformation, freedom, and mission.
• True worship flows from love, not ritual.

Reflective Questions:

1.    What “baggage” have I personally carried from traditional church culture (e.g., overdependence on programs, sermons, buildings, or leaders)?

2.     How might my home or daily life become a hub of disciple-making?

3.    Do I see myself as part of a movement—or more as a member of a monument? Why?

Pressing Toward the Promised Life

The shadow of Egypt lingers, but it need not define us. God is raising a generation willing to lay aside monuments and embrace movements—simple, Spirit-led communities where love flows, disciples are multiplied, and Christ is revealed as King.

"See to it, brothers and sisters, that none of you has a sinful, unbelieving heart that turns away from the living God." (Hebrews 3:12)

Let us not carry Egypt into the promised land. Let us instead carry Christ, and in Him, walk as a royal priesthood to the nations.

Introduction

If you were to strip the church of all its modern layers—buildings, budgets, programs, and titles—what would remain? Would there still be a church?

The book of Acts gives us a resounding yes. What we see in those early days is a church that was simple yet powerful. No cathedrals. No marketing. No celebrity preachers. Just Spirit-filled disciples living as family on mission together. And this simplicity was not weakness—it was the secret of their multiplication.

The DNA of the Early Church

Luke records the essence of the early church:

“They devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer. Everyone was filled with awe at the many wonders and signs performed by the apostles. All the believers were together and had everything in common… They broke bread in their homes and ate together with glad and sincere hearts, praising God and enjoying the favor of all the people. And the Lord added to their number daily those who were being saved.”

—Acts 2:42–47

Here we find the DNA of the early movement:

• Teaching the Word – grounding believers in truth.
• Fellowship – deep, organic relationships.
• Breaking of Bread – sharing life and meals as family.
• Prayer – dependence on the Spirit.
• Signs and Wonders – God confirming His presence.
• Generosity – caring for one another’s needs.
• Mission – daily multiplication of disciples.

Why Simplicity Multiplies

Simplicity doesn’t mean shallowness. It means clarity and focus. The early believers focused on what mattered most: Jesus, His Word, His Spirit, and His mission.

Because they were not tied down by buildings or programs, they were free to multiply anywhere and everywhere. Every home became a gathering place. Every believer became a disciple maker. Every meal table became an altar of fellowship and worship.

This is why movements spread, and monuments stagnate. The simpler the structure, the easier it is to multiply.

A Divine Family, Not an Institution

Notice the language of Acts: they were “together,” they shared “everything,” they ate with “glad and sincere hearts.” This was not an institution but a family.

Jesus said, “By this everyone will know that you are my disciples, if you love one another” (John 13:35). The early church’s strength was not in what they built, but in how they loved. That love created communities so attractive that the Lord kept adding to their number daily.

The church wasn’t just an event to attend; it was a family to belong to and a mission to live.

What This Means for Us Today

If we want to recover the power of the early church, we must recover its simplicity. That may mean:

• Turning our living rooms into house churches.
• Making meals and conversations part of discipleship.
• Prioritizing prayer and fellowship over programs.
• Equipping every believer—not just a few—to make disciples.

Movements are born when ordinary people live out the extraordinary gospel in simple, reproducible ways.

Reflection Questions

1. Which part of the Acts 2 model resonates with me most—and why?
2. What would it look like for my community to practice simplicity like the early believers?
3. Am I willing to trade complexity and control for Spirit-led simplicity?

Closing Prayer

Father, thank You for the simple yet powerful model of the early church. Teach us again to be devoted to Your Word, to prayer, to fellowship, and to mission. Strip away distractions, and let us rediscover the joy of being family on mission together. Amen.

Introduction: Why This Series?

For centuries, Christians have built churches, cathedrals, and institutions meant to honor God. Many of these structures stand as monuments of faith, inspiring awe for generations. But if we are honest, many of them are empty—visited by tourists rather than filled with worshipers.

A monument may inspire admiration, but it rarely multiplies life. A movement, on the other hand, is alive. It spreads. It grows. It changes lives and transforms entire nations.

When Jesus launched His church, He never envisioned it as a monument of stone, tradition, or hierarchy. He birthed a movement of disciples making disciples, filled with His Spirit, and spreading from person to person, house to house, and nation to nation.

This blog series, From Monuments to Movement, is an invitation to rediscover that living, multiplying vision. Over the next few weeks, we’ll explore how the early church lived simply yet powerfully—and how we can return to that model today.

The Problem with Monuments

Monuments are static. They represent something that once was, but they themselves cannot reproduce. They are symbols of the past, not seeds of the future.

Many churches today risk becoming just that—impressive monuments that preserve tradition, but lack the dynamic life and multiplication of the Spirit. A beautiful building, a well-polished program, or a famous preacher may impress crowds, but does it produce disciples?

Jesus didn’t say, “I will build My monuments.” He said, “I will build My church, and the gates of Hades will not overcome it” (Matthew 16:18). The church He envisioned was never meant to be static. It was meant to be a living, moving, multiplying family of God.

The Beauty of Movements

Movements are different. They are not defined by stone or tradition but by life, relationships, and mission.

Think of the early church in Acts. There were no grand cathedrals, no denominational headquarters, no polished programs. Instead, there were ordinary men and women filled with the Holy Spirit, meeting in homes, breaking bread together, and boldly sharing the gospel.

And what happened? “The Lord added to their number daily those who were being saved” (Acts 2:47). That’s the fruit of a movement.

Movements are alive because they are fueled by the Spirit, not by structures. They grow because disciples make disciples. They spread because love compels them to go beyond walls and boundaries.

The Call to Return

In every generation, God raises a call to return from monuments back to movements. To trade our pride in buildings for passion in people. To move from preserving traditions to pursuing the lost. To shift from being spectators to becoming disciple makers.

The world is waiting—not for bigger monuments, but for a movement of believers who live simply, love deeply, and share Christ boldly.

Acts 1:8 reminds us of this calling: “But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.”

Reflection Questions

1. Have I been more focused on attending or admiring monuments rather than joining a movement?
2. In what ways can I personally begin living as part of Jesus’ multiplying movement?
3. What would it look like for my home, my small group, or my church to function more like the early church in Acts?

Closing Prayer

Lord Jesus, forgive us where we have settled for monuments instead of movements. Awaken in us the fire of Your Spirit. Teach us again to live simply, love deeply, and multiply boldly. Make us part of Your unstoppable movement that reaches the nations with Your love. Amen.

The streets of Jerusalem were silent. The once-glorious temple—the very dwelling place of God’s presence—was a heap of ash and rubble. The priests were scattered, the altar destroyed, and the people of God carried away into Babylon.

Babylon was not just exile; it was seduction. In Babylon, Israel learned the ways of foreign gods. Their identity blurred, their worship compromised. But God, in mercy, stirred the heart of a remnant to return. And among them was a man named Ezra.

Ezra was no warrior, no king. He was a scribe—a man of the Book, a priest who trembled at God’s Word. His mission was not to lay stones like Zerubbabel, nor to rebuild walls like Nehemiah. His call was different: to restore true worship.

Today, the Spirit is raising the same cry. For though our churches structures stand tall and our programs run smooth, the heart of worship lies buried. We, too, are in Babylon. Not a physical empire, but a system—an intoxicating blend of religion and worldliness, where success is measured by numbers, money, and influence rather than holiness, obedience, and love.

Babylon: The Epitome of the World’s System

When Israel went into exile, they were not just taken into a foreign land—they were plunged into the very heart of the world’s system. Babylon was more than a city; it was a counterfeit kingdom, a rival to God’s ways in every sphere of life.

(I). Religious Babylon – Mixture and Idolatry

Babylon was filled with temples, idols, and priests who controlled worship. The people bowed to statues, followed astrology, and performed elaborate rituals designed to impress but powerless to save. Worship was spectacular but empty—grand temples full of idols, incense, and chants, yet devoid of the presence of the Living God.

Today, Babylonian Church is defined by worship which is performance-driven, clergy-dominated, and filled with mixture instead of Spirit and truth.

(II). Political Babylon – Power and Pride

Babylon was the empire of empires, ruling nations with fear. Kings like Nebuchadnezzar demanded worship, built golden images, and exalted themselves as gods. Babylon thrived on control, assimilation, and prideful boasting: “Is not this the great Babylon I have built?” (Daniel 4:30).

 When the Church imitates worldly power structures—building hierarchies, clinging to control, and exalting personalities—it reflects Babylon, not the Kingdom of God.

(III). Economic Babylon – Wealth and Exploitation

Babylon was a city of wealth, luxury, and trade. Palaces and feasts displayed abundance for the few, while the poor and conquered were enslaved and taxed. Revelation later exposes Babylon as a system where even the souls of men were bought and sold (Revelation 18:13).

 Today, the Church mirrors Babylon when it is consumed with prosperity, greed, and consumerism—placing wealth above holiness, and exploiting rather than serving.

Ezra’s ministry was a call to reject Babylon’s influence and restore God’s covenant worship—simple, pure, Spirit-filled, and holy. And this is the same call for the Church today:

> “Come out of her, My people, lest you share in her sins, lest you receive of her plagues.” (Revelation 18:4)

Ezra’s ministry is not history alone. It is prophecy for us.

Ezra’s Blueprint for Restoration

1. The Altar Comes First

When the exiles returned, before a single stone was laid for the temple, they rebuilt the altar (Ezra 3:2–3). Why? Because without the altar, there is no worship.

The altar was the place of blood, fire, and surrender—the reminder that God meets His people through sacrifice.

Prophetic Word Today: We must restore the altar of the Cross. Too many pulpits preach comfort without the cross, blessing without repentance. But there can be no glory without sacrifice, no Pentecost without Calvary. The Church will not see revival until she kneels again at the altar of surrender. Recognizing Jesus Christ as the King of Kings and the Lord of all things.

2. The Word Becomes the Plumb Line

Ezra “set his heart to study the Law, to do it, and to teach it” (Ezra 7:10). He stood before the people, opened the Book, and as he read, men and women broke, wept, and repented (Nehemiah 8).

The Word was no longer theory—it became the standard for life.

Prophetic Word Today: The Church has traded the Word for entertainment. Motivational speeches echo where Scripture once thundered. But God is raising Ezra-like voices who will restore the Bible to its rightful place. A true church is one that trembles at His Word (Isaiah 66:2), aligning every pursuit, every practice, every leadership duty to its plumb line.

3. Priesthood Restored

In Ezra’s day, the priests had compromised, intermarrying with pagan nations (Ezra 9–10). Ezra tore his garments, wept, and called them to confession and separation. A holy altar demanded a holy priesthood.

 Prophetic Word Today: In the New Covenant, the priesthood is no longer reserved for a select class. At Pentecost, the Spirit was poured out on all flesh—sons and daughters, young and old, male and female (Acts 2:17). Yet Babylon’s system crept into the church, creating a divide between clergy and laity, where a few “professionals” carry the ministry while the majority remain passive spectators.

This is not God’s design. The Church is called to be a royal priesthood (1 Peter 2:9), where every believer is equipped, anointed, and sent. Ministry was never meant to be the monopoly of a pulpit, but the daily lifestyle of God’s people—making disciples, healing the sick, proclaiming the gospel, and advancing the Kingdom in every sphere of life.

The Spirit is calling us back: to tear down the Babylonian walls of hierarchy and release the whole Body into her priestly mandate. Only then will the Church shine in fullness and power.

4. The People Restored to Covenant Fellowship

Ezra gathered the people. They fasted, confessed, repented, and renewed covenant together. Worship was never about individuals performing rituals but about a community walking in obedience.

 Prophetic Word Today: The Church must rediscover Acts 2 fellowship. We were not called to sit in pews or just attend online meetings but to share lives. House to house, breaking bread, praying, giving, submitting in love. This is the fellowship that turned the world upside down. Babylonian church systems divide, but covenant community unites.

5. The Temple Stood, But Worship Was Corrupted

By the time Ezra arrived in Jerusalem, the temple had already been rebuilt under Zerubbabel (Ezra 6:15). But though the building stood, the worship inside it was polluted by compromise and foreign practices.

Ezra’s mission was not to lay stones but to restore the purity of the priesthood, the authority of the Word, and the covenant of true worship.

Prophetic Word Today: The Church today has many buildings, ministries, and programs—the “temple” is standing. But without purity, without the Cross, without the Word, these structures are empty shells. God is calling us to restore the heart of worship—not more impressive temples, but a people who are His dwelling place, burning with His Spirit.

6. Returning to Simplicity: Shedding Babylon’s Baggage

In Babylon, the people of God had seen impressive temples, elaborate rituals, and worship systems designed to dazzle the eye but enslave the soul. Babylon’s religion was layered with idols, hierarchies, and man-made performances—grand in appearance, yet empty of truth.

When Ezra came to Jerusalem, he refused to let the worship of Yahweh be shaped by Babylonian influence. He did not import their methods, ceremonies, or priestly systems. Instead, he called Israel back to the simplicity of God’s covenant: the altar, the sacrifices, the Word, and obedience from the heart.

This is the prophetic picture for the Church today. Too often, we have copied Babylon: elaborate programs, celebrity leaders, consumer-driven worship, and complex systems that weigh us down. But God’s call is for us to shed the baggage and return to the simplicity of Christ.

Simplicity in Mission: Discipling nations, not building empires.

Simplicity in Worship: Prayer, Word, breaking of bread—not performance.

Simplicity in Leadership: Every believer a priest, not clergy ruling over laity.

Simplicity in Fellowship: Family-like communities, not religious institutions.

 Prophetic Word: The power of the early church was not in imitating the grandeur of Rome or the temple systems of the day, but in living out the simplicity of Christ. The Church today must do the same—shake off Babylon’s complexity and return to the Spirit’s design.

7. Returning to the Mission: Discipling the Nations

Ezra’s ministry re-centered Israel’s worship so that they could once again shine as a light to the nations. Their restored covenant was never meant to end with themselves, but to display the glory of God to the world.

In the same way, the early church in Acts, stripped of worldly power and structures, carried the gospel from Jerusalem to Judea, Samaria, and the ends of the earth (Acts 1:8). They discipled nations not through wealth or institutions, but through Spirit-filled simplicity, obedience, and sacrificial love.

 Prophetic Word Today: The Church must come back to her mission. We were not called to build empires, chase popularity, or entertain crowds. We were called to make disciples of all nations (Matthew 28:19). The restoration God is birthing is not inward-looking but outward-focused: every believer a disciple, every disciple a disciple-maker, until the knowledge of the Lord fills the earth as the waters cover the sea.

The Prophetic Challenge

Ezra’s story is prophecy for us. God is raising a remnant who will not bow to Babylon’s system, but who will rebuild according to His pattern. The early church is not a memory—it is the model.

The question is not whether God will restore His Church. He will. The question is: Will you be part of the remnant?

 Will you leave Babylon’s comfort to restore the altar of sacrifice?

 Will you tremble again at God’s Word?

 Will you purify your priesthood?

 Will you join covenant fellowship?

 Will you strip back to simplicity so the gospel can run free?

 Will you return to the mission of discipling the nations?

The Spirit is moving. The trumpet is sounding. Babylon is falling. True worship is rising.

Come out of Babylon. Return to the altar. Restore the Church. Fulfill the mission. The time is now.

The Purpose of Elohim

By: Irnawan Silitonga

Our theme this time is ‘The Purpose of Elohim’. Why is it absolutely essential for Christians to understand the purpose of Elohim? A Christian who does not understand the purpose of Elohim will easily be tossed about in life, even lost. Many Christians sincerely want to follow the Lord, but because they do not understand the purpose of Elohim, they end up not only lost but also enslaved. Jesus said in John 8:32, “…you will know the truth, and the truth will set you free.” Understanding the truth of the purpose of Elohim will free Christians from slavery.

Let us be open about this matter of slavery, even though such openness may be painful, especially for the majority of religious leaders in the Christian world. Christians who attend worship services in denominational buildings, perform various rituals, and pay tithes, firstfruits, and other offerings, generally do so with the purpose of being blessed by God, entering heaven, and avoiding the torment of an allegedly eternal hell. This purpose of the majority of Christians can be proven: if an angel were to say that there is no heaven, no hell, and everyone is free to do whatever they like… if such news were heard, perhaps more than half of the visitors to denominational buildings would no longer come.

If a Christian truly understood the purpose of Elohim as revealed in the Bible, then certainly he would not want to do the things mentioned above, nor would he be motivated by fear of an allegedly eternal hell. Generally, the teachings about heaven with its streets of gold where we worship God forever, or about hell that is also allegedly eternal, or about having to pay this and that, having to go to this or that building, or having to do this or that to be blessed… all these are usually the “merchandise” sold by religious leaders in the Christian world. There are even certain leaders who claim to have gone to hell, or visited heaven several times, and so on and so forth.

This brief writing intends that His chosen people may come to know the truth of the purpose of Elohim and thus be freed from such bondage. Let us begin by paying attention to Ephesians 1:9–10, which says: “He made known to us the mystery of His will according to His good pleasure, which He purposed in Christ, to be put into effect when the times reach their fulfillment—to bring unity to all things in heaven and on earth under Christ”.

We will not discuss this passage of God’s Word in detail at this moment. However, it is clear from these verses that Elohim has a purpose. Not only does Elohim have a purpose, but He has also predestined everything in advance. Not a single event in this universe happens outside of Elohim’s arrangement; even the fall of a sparrow does not occur apart from His will (Matthew 10:29). Paul affirms, “For in Him we live and move and have our being” (Acts 17:28). Everything exists and was created by Elohim with a definite purpose. Therefore, Elohim has a purpose, and He will surely accomplish His purpose.

Let us return to Ephesians 1:9–10, which says,

“He made known to us the mystery of His will according to His good pleasure, which He purposed in Christ, as a plan for the fullness of time, to unite all things in Him, things in heaven and things on earth.”

There are several things we need to pay attention to from the verses above.

First, that all things will be united in Christ, both in heaven and on earth. In the original text, there is no term ‘head’ as it appears in the Indonesian Bible version above, even though, of course, in reality Christ Jesus is the Head. So, all things will be united in Christ. The expression ‘to unite’ is translated from the Greek term ‘anakephalaioo’ (a verb), which comes from the root words ana and kephalaioo. The preposition ‘ana’ means ‘again’. This shows that everything will return to its original condition where there was no separation. To unite all things in Christ means everything will RETURN TO BEING UNITED IN CHRIST. There will be nothing ‘outside of Christ’ that remains separated.

Adam’s sin brought about separation everywhere in Elohim’s creation. But our verse above affirms that there will come a time when nothing will be separated anymore, and ALL THINGS WILL BE UNITED IN CHRIST. The phrase “all things” in the verse comes from the Greek ‘pas, which means ‘all’, the whole, every kind of. This means everything created by Elohim—not only living beings, but also the entire universe as a whole. This is the ‘purpose of Elohim’ as revealed in the verse above.

Second, the Indonesian Bible’s translation, ‘the plan for the fullness of time’, comes from the Greek phrase ‘oikonomia ho pleroma ho kairos’, which is more precisely translated in Young’s Literal Translation as ‘the dispensation of the fullness of the times’. As we know, Elohim’s plan, or Elohim’s purpose, will be fulfilled through several dispensations (or ages). The verse above speaks of an age in which all things will be united in Christ, namely the age (dispensation) of ‘the fullness of the times’, or ‘the fullness of time’ according to the Indonesian translation. We will not discuss now about ‘the fullness of the times’ or the various ages through which the fulfillment of ‘the purpose of Elohim’ unfolds. What is important for us to understand now is that THERE IS A MOMENT OR A TIME when all things will be united in Christ.

Third, what we need to notice from our verse above is the expression ‘the mystery of His will’. The word ‘mystery’ (Gr. ‘musterion’) does not mean something hidden and impossible to understand. Rather, it requires revelation for the Lord’s disciples to understand ‘the mystery of His will’. In fact, the revelation of the mystery of His will, or ‘the purpose of Elohim’, has already been clearly declared in Scripture—that all things will be united in Christ. Unfortunately, however, within Christianity it has been taught and believed by the majority of the Lord’s disciples that Elohim will only choose some people to enter heaven while others (perhaps the majority) will be cast into hell and tormented forever. This results in the CREATION OF ELOHIM REMAINING SEPARATED FOREVER. This doctrine of ‘eternal hell’ is what keeps ‘the mystery of His will’ as a mystery for most of the Lord’s disciples. But His chosen ones will receive revelation concerning ‘the purpose of Elohim’ which is clearly stated in Scripture.

We have seen that God’s purpose is to unite all things in Christ, and this will be fulfilled in the dispensation of ‘the fullness of times’. Now we will discuss who Christ is. Colossians 1:28 affirms, “Him we proclaim… leading everyone to perfection in Christ”. Paul preached Christ, and even with all his strength according to His power which worked mightily in Paul (verse 29). Why is that so? Let us look at some points about Christ.

First, Christ is the mystery of God (Colossians 2:2). As we know, to understand a mystery requires revelation. If God grants His grace to us, then we will come to know His mystery.

Second, Christ in us is our Life, and also our glory. In Colossians 1:27 it is written, “…Christ in you, the hope of glory” (LITV). Likewise, Colossians 3:4 affirms, “…Christ, who is our life…”. Christ in us is not merely doctrine or knowledge in our minds. If indeed ‘Christ in us’ has become revelation knowledge, then this will have a great impact on our daily life and the way we worship. In John 4, Jesus clearly said that the time is coming when people will worship God not “on this mountain or that mountain.” This means that worship is in Christ (in our spirit). But, religious leaders in Christianity generally make the Lord’s disciples worship with the focus that it ‘must be in this building or that building’, ‘must give this offering or that offering, ‘must follow this liturgy or that liturgy’… must… must… and must. Such teaching about worship not only enslaves the congregation but also violates the word ‘Christ in us’. Worship, as Jesus taught, must be inward and expressed in everyday life—not about this or that requirement. Surely, we know what these religious leaders mean when they insist on all these requirements.

Furthermore, the glory of His chosen people is inward, because Christ is in our inner being. If someone, in his ministry, tends to seek human glory or tries to please people, he is not truly a servant of Christ (Galatians 1:10). But it is common in Christianity that when someone is called a “great pastor,” what is considered great are the number of followers, the size of the building, the amount of money, or perhaps the theological school—not Christ in his inner being. If indeed Christ is our life and our glory, then this revelation will be clearly seen in both our ministry and our daily life. “Christ in us” is not a theory or doctrine, but something very practical.

Third, Christ is the Head (Jesus) and the Body (the church), and Christ takes the form of a Kingdom. Ephesians 5:5 affirms, “…having a part in the Kingdom of Christ…”. The kingdom of God is within you, and we are citizens of the kingdom of heaven. If someone is still teaching the Lord’s disciples about a heaven far away where the streets are supposedly paved with gold, and that we will enter there someday after we die… and even adding that we will be raptured from the earth to sing forever in heaven… this proves that he has not yet received the revelation of ‘Christ in us’.

Furthermore, His chosen people are formed to function as kings and priests according to the order of Melchizedek, within the kingdom of Christ. If someone studies the matter of priesthood, he will come to know that the priesthood in Christianity is neither according to Aaron’s order nor according to Melchizedek’s order.

We have already briefly discussed three points about who Christ is: that Christ is the mystery of Elohim, Christ is our Life and glory, and Christ is corporate in the sense of Head and Body as well as in the form of a kingdom. We have also seen that Christ is within our inner being.

Now we will discuss the next point, the fourth, that Christ is the new creation. Revelation 3:14 affirms, “…the faithful and true witness, the beginning of God’s creation” (LAI). In Revelation 3:14, the faithful and true witness is, of course, Jesus Christ. This verse asserts that Jesus Christ is the beginning of Elohim’s creation. Indeed, the Greek term ‘arche’ can mean ‘ruler’ (chief), but it also means ‘beginning’. Some Bible versions translate it as ‘ruler’ or ‘chief’.

Let us carefully consider incarnation, even though today it is much debated. John 1:1,14 clearly states that the Word (Logos) became flesh, that is, Jesus. We are 100% convinced that the Logos is Elohim, the Second Person (the Son), who has been with the Father from eternity, but became incarnate and became human. The flesh or body that Mary gave Him was clearly created. Anyone with common sense understands that the body (flesh) is a creation. Therefore, Jesus is both the Creator (Elohim) and at the same time creation.

Next, let us look at 1 Corinthians 15:45,47 (ILT), which says, “…The first man Adam became a living soul; the last Adam became a life-giving Spirit… The first man is from the earth, made of dust; the second Man is from heaven, namely the Lord.” Jesus died on the cross as the ‘last Adam’, meaning that all the consequences of the first Adam’s sin, as well as all his descendants, were completely resolved on the cross. But when Jesus rose and sat at the right hand of the Father, He was the ‘second Man’. And this Second Man is the new beginning of the human race, and at the same time the first of Elohim’s creation. The term often used by Paul for the Second Man as the new human race is ‘Christ’. Whoever believes in Jesus Christ and has a relationship with Him is a new creation. This is the meaning of 2 Corinthians 5:17, “Therefore, if anyone is in Christ, he is a new creation; the old has passed away, behold, the new has come.” Galatians 6:15 also affirms, “For neither circumcision nor uncircumcision means anything, but what matters is a new creation.”

From the explanation above, we can clearly see that Christ, consisting of Head and Body, the corporate Second Man, IS THE NEW CREATION. Indeed, Christ is the mystery of Elohim, but He is no longer a mystery to His chosen people.

If Christians truly see that Christ is the new creation, then surely they will proclaim Christ, just as Paul did (Colossians 1:8-9). For what matters is being a new creation, not teaching about ‘circumcision or uncircumcision’. Circumcision or uncircumcision belongs to religious rules (Judaism). If a preacher teaches religious rules, such as requiring Sunday services here or there, paying tithes, firstfruits or faith pledges, following liturgies, creeds, or cell groups in order to grow… in reality, he is not proclaiming Christ who is the new creation. All such religious rules have no meaning; today, God’s chosen people live in Christ and grow in Christ by His grace.

We continue our discussion regarding the points of who Christ is. Fifth, Romans 8:9 affirms, “But you are not in the flesh, but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he does not belong to Him” (ILT). In this verse we see SPIRIT, SPIRIT OF ELOHIM, and SPIRIT OF CHRIST used interchangeably by Paul with the same meaning. This proves that what Paul means by the terms SPIRIT, SPIRIT OF ELOHIM, or SPIRIT OF CHRIST IS THE SAME. The indwelling of this Spirit within a person will prove whether that person belongs to Him or not. And one who belongs to the Lord is the one who does not live in the flesh but in this Spirit.

Thus, the fifth point, concerning Christ dwelling within the believers, is that CHRIST IS THE SPIRIT. The above verse clearly states that the Spirit of Christ is the Spirit of God. But is it the Spirit of God the Father, or the Spirit of God the Son, or the Spirit of God in the sense of the third Person, namely the Holy Spirit?

Let us pay attention to these verses. Elohim the Father is Spirit (John 4:24). John 4:24 states, “God is Spirit…” (ILT). The context of this verse is speaking about worship to the FATHER (verse 23). Therefore, what this verse means is that ‘ELOHIM THE FATHER IS SPIRIT’. Next, we look at 1 Corinthians 15:45, which states that the last Adam (Jesus) is a life-giving Spirit. Then, 2 Corinthians 3:17 states, “For the Lord is the Spirit…” Certainly, what this verse refers to as Lord is Jesus; therefore, THE LORD JESUS IS SPIRIT. Furthermore, there is the Holy Spirit as the third Person of Elohim revealed in the New Testament.

We acknowledge that there are three Persons in Elohim, yet in essence, Elohim is one. The Person of the Father is the Spirit of God. The Person of the Son is the Spirit of God. The Person of the Holy Spirit is also the Spirit of God, and THESE THREE PERSONS DWELL WITHIN THE BELIEVERS AS THE SPIRIT OF CHRIST WHO IS ONE. The concept of ‘Elohim as Trinity’ is not meant to be debated, but to be enjoyed daily by the believers within their inner being. The Spirit of Christ in our inner being is what must be experienced day by day.

The next point, sixth, Christ is the flow of living water and the fountain within us. John 7:38-39 affirms, “…Out of his innermost being shall flow rivers of living water.” By this He meant the Spirit. And John 4:14 states, “…But the water that I will give him will become in him a fountain of water springing up into eternal life.” From these verses it is clear that Christ in our inner being is the source of living water.

Indeed, every believer has the source of living water in his inner being. This source of living water will quench his thirst, fulfill all his needs, and even lead him into eternal life. But why are the majority of the Lord’s disciples not focused on the source of living water within them, but instead focused on the flow of their denomination, on their religious regulations that insist you must pay this or that in order to be blessed… you must join this or that program in order to grow, and even some who are very fanatical about their pastor… and so on and so forth, WHEREAS THE SOURCE OF BLESSING AND THE SOURCE OF LIFE IS WITHIN THEM’.

This happens because religious leaders have been attacked by savage wolves, and have drawn the Lord’s disciples to themselves, just as it is written in Acts 20:29-30, “…savage wolves… with false teaching will try to draw the disciples away from the true path and to follow them.” The true path is that the disciples should follow the leading of Christ within their inner being. But because of the attack of savage wolves, the disciples are diverted so that they follow their respective leaders. Yet His chosen people will “…follow the Lamb wherever He goes…” (Revelation 14:4).

We have seen that God’s purpose is to unite all things in Christ. We have also discussed that Christ is the mystery of God; our Life and glory; Head and Body (in the form of a Kingdom); the New Creation; the Spirit of God, which is the Spirit of the Father, the Spirit of the Son, and the Holy Spirit; and Christ, who is the spring within us.

We also see that God’s purpose to unite all things will be fulfilled in the dispensation of the fullness of time. Now we will discuss how God’s purpose can be accomplished. One thing we must remember is that God’s way is the way of growth. Nothing happens instantly; everything requires a process, and that process is a process of growth.

Let us return to Colossians 1:28: “He is the one we proclaim…teaching every person to lead them to perfection in Christ.” Paul preached Christ with the goal that each person would be led to perfection in Christ. Every individual disciple of the Lord must grow in Christ. No one can ‘grow instantly.’ It is no coincidence that God created trees, the human body, and also animal bodies, all of which must grow in order to reach maturity. This demonstrates to us that God’s way is the way of growth. Likewise, every disciple of the Lord must undergo a process of growth to achieve perfection in Christ.

Furthermore, because Christ is corporate (an organism), the growth of Christ is also ‘corporate growth.’ Indeed, each individual disciple must grow to enjoy the fullness of Christ, but the ‘fullness/perfection of Christ’ occurs corporately. Let us look at Colossians 2:19: “And He holds the whole body together, nourished and knit together by joints and ligaments, growing with the growth that is from God.”

The phrase ‘growing with the growth that is from God,’ in the original text is ‘auxano ho auxesis ho theos’, which is accurately rendered in Young’s Literal as ‘may increase with the increase of God’ or ‘causing to grow (increase) in God’s growth.’ This means that if the ‘joints and ligaments’, that is, the leaders of the organism, support and bind the body together, then ‘the growth of Christ’ or ‘God’s growth’ will occur within the Body. And in the Messiah’s kingdom, this growth/increase of God is never-ending, as affirmed

in Isaiah 9:7: “Of the increase of His government and peace there will be no end…” (YLT). Because the growth of Christ’s kingdom is never-ending, all separation caused by sin and everything still ‘outside Christ’ will be united in Christ. Thus, through God’s way of growth, His purpose is fulfilled. All things will be united in Christ.

However, as we know, in the Christian world, generally, religious leaders DRAW disciples to themselves (Acts 20:30), so God’s increase toward the perfection of Christ is not achieved. The church splits into tens of thousands of denominations. These denominations are not the body of Christ but fragments of the body of Christ. Yet, God’s purpose to unite all things in Christ continues. God grants grace to His overcomers so that they only EQUIP the Lord’s disciples and do not draw them to themselves, let alone take their money to build their own ministries with various false teachings. His overcomers are humble people who learn to be servants of Christ in the true sense, not managers in the Christian world who recruit the Lord’s disciples, and then plan, organize, lead, and control them like managers.

We are still discussing how God’s purpose to unify all things in Christ can be fulfilled. We have already understood that God’s way is the way of growth, and that growth is God’s growth (Colossians 2:19). But what does ‘God’s growth’ mean?

To understand God’s growth, let us examine 1 Timothy 1:3-4, which says: “…so that you may instruct certain people not to teach false doctrines, nor to devote themselves to myths and endless genealogies, which promote controversies rather than God’s management that is by faith” (ILT). The term ‘management’ is translated from the Greek word ‘oikonomia’, which comes from the roots ‘oikos’ (household) and ‘nomos’ (law, rules, etc.). In various English translations, ‘oikonomia’ is rendered as management, administration, economy, or dispensation. Therefore, the understanding of ‘God’s management’ is actually a way in which God administers His household by distributing or dispensing rules, laws, resources, food, matters, and so on.

However, what God’s people often fail to realize is that God not only distributes rules, laws, wealth, and food to His household, but He also distributes Himself. Humans, created in His image and likeness, are meant to “contain” God within their innermost being. Just like a glove designed to fit a hand perfectly, it is intended to receive the hand into it. Likewise, God’s primary management of His household is to dispense Himself into His people.

And because God’s way is the way of growth, He dispenses Himself starting from the ‘seed’ (the seed of Christ) into our innermost being, and continues to grow toward perfection (the fullness of Christ). This is the meaning of God’s growth within us. Christ within us continually grows toward His fullness.

The matter of God dispensing Himself to us is crucial. Paul instructed Timothy to command certain people in Ephesus not to teach other things, myths, or genealogies that cause disputes. Our teaching focus must be on the “growth of Christ within the innermost being.” Paul himself also proclaimed Christ and labored with all his strength according to His power to lead every person to grow toward perfection in Christ (Colossians 1:28-29).

The ‘growth of Christ within the innermost being’ can be illustrated by the river flowing from the Temple in Ezekiel 47. At the first measurement of 1,000 cubits, the water reached only the ankles of Ezekiel. At the next 1,000 cubits, it reached the knees. Another 1,000 cubits, and it reached the waist. After another 1,000 cubits, it became a river in which Ezekiel “could not walk” (verse 5).

Christ within us is the river of living water. In the beginning, we are still free to walk according to our own will, for the river of living water reaches only our ankles. Then, Christ as the river of living water continues to grow, and we are increasingly unable to walk freely as it reaches the knees. The next stage of growth makes us even less free because it reaches the waist, and eventually it becomes a river in which we can no longer walk according to our own desires. We become “captives of the Spirit” like Paul, or like Peter, who in his youth “tied his own belt and walked according to his desire,” but when he became old, allowed others to “tie his belt and lead him to a place he did not wish” (John 21:18).

Thus is the growth of Christ within our innermost being, so that Christ alone rules every aspect of our lives.

We have seen that God’s ‘oikonomia’ (stewardship) in Christ is to impart Himself into the inner being of His people. And Christ, who is within the inner being of God’s people, will continue to grow until He reaches perfection. This is God’s purpose; this is also God’s stewardship in Christ. Paul strongly reminded Timothy to instruct certain people in Ephesus not to teach other doctrines or be occupied with myths, which only lead to disputes (1 Timothy 1:3-4).

Now, we will examine what God’s purpose truly is in managing His household. More precisely, what is the inheritance (possession) of God’s people (the church)? Let us begin with Galatians 3:14: "So that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith." For the nation of Israel, bound by the Old Testament (OT), the blessing of Abraham (their inheritance) included the Promised Land, along with various other blessings (especially Deuteronomy 28:1-14). The blessing or inheritance for Israel was more physical in nature because the OT was only a symbol, a type, and a prophecy. Meanwhile, for the Gentiles—and also for Israel who believe in Jesus Christ and are bound by the New Testament (NT)—their blessing is the Spirit. That is why Ephesians 1:3 declares: "…who has blessed us in Christ with every spiritual blessing in the heavenly places." It is not that God does not care about our physical needs, but we must remember: "For 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, ESV).

Thus, the inheritance or possession of God’s people (the church) under the NT is the Spirit. However, the Spirit that the church received during the outpouring on the day of Pentecost was only a deposit, down payment, or guarantee. Notice Ephesians 1:14: "…who is the guarantee of our inheritance until we acquire possession of it. The term ‘guarantee’ comes from the Greek word ‘arrabon’, meaning ‘an earnest’ or ‘given in advance as a security that the whole will be paid afterward’. This means that the church’s inheritance—the Spirit—was initially given as a deposit. Later, God will provide the full inheritance of the church, which is the fullness of the Spirit, or the fullness of Christ, or Christ’s perfection within our inner being. This is why it is emphasized: ‘Christ in you, the hope of glory’ (Colossians 1:27). Our glory has not yet been fully realized; it is still in hope. But at the fulfillment of the Feast of Tabernacles, the church will receive its inheritance: ‘THE FULLNESS OF CHRIST’.

Therefore, the church’s inheritance is not heaven. THE CHURCH’S INHERITANCE IS THE FULLNESS OF CHRIST, WHICH MUST BE REALIZED ON EARTH.

In the Christian world, there are many myths about heaven often preached by religious leaders. According to these stories, heaven is a faraway place paved with gold, where we will worship God and sing forever. Then, after death, we will be evacuated there. There is even the teaching of the rapture, where believers are taken to heaven before a time of great tribulation. Those who do not believe in Jesus are said to be cast into hell, supposedly forever.

These stories about heaven and hell, frequently preached from Sunday pulpits, are tools for religious leaders to attract hundreds, thousands, or even tens of thousands of God’s disciples to regularly attend their services and programs, and, of course, pay tithes, first fruits, faith promises, and so on. Some Christian leaders can raise billions—even trillions—of rupiah from God’s disciples to build buildings, monuments, and fund their lives and “ministries.” This was never done by the apostles of Christ or the early church.

It is not that we do not believe in heaven or hell, but the heaven described in the Bible is a ‘heavenly dimension already present within the inner being of God’s people’. Christ within us is heaven. Now, we are already citizens of the heavenly kingdom, and the heavenly kingdom within us must be expressed in daily life. The kingdom of heaven must be established on earth so that the earth moves toward the new earth. Our inheritance is the fullness of Christ, not the mythical heaven generally preached by religious leaders. If all God’s disciples understood this truth, none would want to be enslaved by religious rules. God’s disciples would learn to manifest the kingdom of heaven in their daily lives.

We already know that God’s ‘oikonomia’ (stewardship) in Christ is to impart Himself into the inner being of His people, and that Christ within us must grow. Now we will discuss the relationship between the growth of Christ within and faith, because this stewardship exists within faith (1 Timothy 1:4).

We must be very careful in understanding this faith, because in the Christian world, there are many teachings that emphasize ‘faith without works is dead’, and then recklessly push God’s disciples to do this and that, citing certain verses. One must attend regular services at a particular denominational building, must give tithes, must do this and that… all under the pretext of growing in faith.

Let us consider the meaning of ‘growing faith’ from Romans 1:17, which says, “For in it the righteousness of God is revealed from faith to faith…” (KJV). The expression ‘from faith to faith’ comes from the Greek phrase EK PISTEOS EIS PISTIN. This Greek phrase cannot be translated simply as ‘faith’, because there is an important understanding within it that we must pay attention to. Let us quote Marvin Vincent’s commentary in his Word Studies: ‘the idea is that of progress in faith itself… faith is a progressive principle’ (p. 14, Vol. 3). Thus, the important understanding in this Greek expression is the idea of progress. Faith is something that grows. Faith is not ‘static’ but continually moves toward its perfection. Faith that does not grow or progress is dead, and this is not the saving faith that Paul refers to.

So, what makes faith progressive? What makes faith grow? James emphasizes, “…faith works together with works, and by works faith is made perfect” (James 2:22). It is clarified here that faith is perfected through works. These works are works that spring from faith, because James says, “…I will show you my faith by my works” (2:18). So, it is not works outside of faith, but works that originate from faith that perfect faith, allowing it to grow toward its fullness. This is how Paul’s and James’s explanations of faith complement each other.

If we connect the understanding of ‘growing faith’ with God’s ‘oikonomia’, then faith is essentially the energy of Christ within the inner being of God’s people that moves them to act. This energy of Christ (faith) is not our faith or our ability to believe in God. This energy of Christ is Christ’s own faith. This energy of Christ or faith is a gift from God to us solely by His grace. Furthermore, it is this energy of Christ within

us that drives us to act, and in turn, those actions/works ‘nurture Christ’ within us. This is how we grow in Christ. Not all ‘religious actions’ necessarily grow faith or Christ within. Religious leaders in the Christian world generally like to encourage God’s disciples to attend services regularly in their buildings, or join small groups routinely, or push disciples to offer tithes, firstfruits, or other offerings, all under the pretext of growing in faith.

Let us take one example where religious leaders encourage disciples to regularly attend services in a certain building. The verse usually cited is Hebrews 10:25, which says, “Not forsaking the assembling of ourselves together…” The Greek term translated as ‘assembling’ is EPISUNAGOGE, derived from two root words: EPI = upon, SUNAGOGE = gathering. So EPISUNAGOGE refers to a gathering in a higher realm, that is, the heavenly dimension. God’s disciples meet one another in the heavenly dimension if all are living led by Christ within.

If disciples do not live led by Christ in their daily lives, but are ‘forced’ (not led by Christ) to attend services in a particular building, then such ‘religious actions’ do not at all grow their faith. Someone may attend regularly in the same building, sitting in the same seat for 30 years… yet their faith does not grow at all. The issue is that faith (Christ’s energy) in a disciple only grows through actions MOVED BY CHRIST’S ENERGY WITHIN. Not through certain “religious actions” as prescribed by religious leaders: must do this… must do that… and so on.

God’s goal is the growth of Christ within. Teach God’s disciples to act based on Christ’s energy, not to simply perform ‘religious actions’ routinely, citing certain verses.

We will conclude this brief writing on “God’s purpose” by discussing when this purpose will be accomplished or fulfilled. So far, we have seen that God’s purpose is to unite all things in Christ (Ephesians 1:9-10). And God works starting from the inner being of His chosen people by “planting the seed of Christ,” but we know that the growth of this “seed of Christ” is not endless, as emphasized in Isaiah 9:7: “Of the increase of His government… there will be no end…” (ILT version). This seed of Christ continues to grow and will ultimately conquer and unite all things in the dispensation of the fullness of the times, as we briefly mentioned at the beginning of this writing.

When will the dispensation of the fullness of the times occur? Let us begin with Hebrews 1:2, which says, “… He has made the ages” (ILT). The LAI version translates ‘ages’ as ‘universe’. Most English versions render it as ‘universe, world, eternal, forever and ever’, and so on. The Greek term, AION, which is accurately translated in the ILT as ‘ages,’ actually means A PERIOD OF TIME.

It is very important for anyone to study the Greek term AION carefully because a mistranslation can give rise to a terrible teaching—the doctrine of eternal hell. Today, in the Christian world, the teaching of ‘eternal hell’ is believed by the majority of God’s people. For Bible teachers who accept and teach the doctrine of ‘eternal hell,’ it is crucial to start seriously studying the term AION. We recommend starting with Louis Abbot’s book, ‘An Analytical Study of Words’, which is available online. We have also created four videos about AION on the YouTube channel ‘Sekolah Alkitab Suara Dari Patmos’.

Studying the Greek term AION is essential because the doctrine of ‘eternal hell’ prevents a proper understanding of God’s purpose. Returning to Hebrews 1:2, it affirms that the Lord is the One who made the ages (a period of time). Time was created by God, and He also created the sun and the moon to govern time (Genesis 1:14-18). Time always has a beginning and an end. In Revelation 22:5, it is written: “And there will be no night there, and they have no need for lamp or sunlight….” In this age (the New Heaven and New Earth), there will be no more time because there will be no need for timekeepers, such as the sun, moon, or stars. God Himself will be their light.

Many people understand eternity as a very long, endless time. This is a fatal misunderstanding. Both eternity and time are dimensions. Scientists refer to the universe created by God as the dimension of space and time. Eternity is also a dimension—the dimension of God, where He dwells. No one can enter God’s dimension. That is why the Bible says He dwells in ‘unapproachable light’, or in other words, ‘no one has ever seen God’. Therefore, the eternal dimension is God’s dimension. He dwells in eternity, yet He created the heavenly dimension (where He set His throne), the earthly dimension (space and time), and also the underworld dimension (the realm for those who have departed from this earth).

If we understand the above, we can easily comprehend the expression ‘dispensation of the fullness of the times’. This expression means that time has been fulfilled. Time has completed its purpose. Time has ended. In the age of the New Heaven and New Earth, time will cease. All things will be united in Christ, and nothing will exist outside of Christ. Death as the wages of sin will also be no more (Revelation 21:4). In 1 Corinthians 15:26, when the last enemy is destroyed, the Father becomes ALL IN ALL. Not some people in hell forever and some in heaven forever. But ALL PEOPLE ARE UNITED IN CHRIST. Amen.

Kingdom workers from afar, what is your present status? We see that unrest has broken out in the streets of your beloved countries. And anti-Christian forces are active as well. To put it mildly.

Prayers ascending...

Long ago, prosperity preachers were teaching that "godliness was gain". 1 Timothy 6:5. Other commercially-minded church people were "peddling the word of God for profit." 2 Corinthians 2:17 ESV.

Sexual misconduct was openly present in the churches and the Corinthians were scolded for "not putting the offenders out." 1 Corinthians 5:13.

Sounds quite familair, no?

Time for everyone of us to repent, come clean, and become good examples of walking with God's Son and serving others in His name. A good example is worth a thousand words. Or even a million.

If we repent, our lives will truly become the universal priesthood and our actions will become the "living sacrifices" spoken of by the Apostles. Others will observe that we have been with Jesus. And they will know we are Christians by our LOVE.

What is certain is that Gospel has not lost its power or relevance in the real world of today. The problem is not IT but US.