Summary: The Gospel of Matthew presents the Messianic Kingdom to the Jewish people. In this book, there are teachings about the Messianic Kingdom that will be established on earth.

Call to action: By His grace, let us learn to live out the Kingdom of Heaven on earth now, in our daily lives, day by day.

Our theme this time is the kingdom of heaven in the Gospel of Matthew. This brief writing does not intend to interpret the book of Matthew verse by verse, but only to discuss the theme of the ‘kingdom of heaven’ found in this book. Indeed, Matthew is the gospel for Christians of Jewish background, in which its main theme is the kingdom of heaven. In fact, the central theme of the books in the New Testament is the kingdom of heaven, because Jesus and His apostles proclaimed the good news of the kingdom of heaven. Therefore, the subject of the kingdom of heaven is very important for us to understand together.

Unfortunately, within Christianity the expression “believe in Jesus and go to heaven” has become commonly accepted, where “heaven” is usually understood as a certain geographical place somewhere in the universe. It is also taught that Christians will be raptured when the Lord Jesus returns, although not all Christians hold this teaching. Through this brief writing, we will attempt to understand what Jesus and His apostles actually proclaimed regarding the kingdom of heaven.

Let us begin with the genealogy of Jesus Christ written in Matthew 1:1–17. We will not discuss this genealogy in detail, but we will observe a kind of conclusion found in verse 17: “So all the generations from Abraham to David were fourteen generations, from David to the exile to Babylon fourteen generations, and from the exile to Babylon to the Christ fourteen generations.”

If we count these sets of fourteen generations, we find that from Abraham (1) to David (14), then from Solomon (1) to Jeconiah (14), and next from Shealtiel (1) to Jesus we only find (13), meaning the fourteenth is Christ. Verse 16 says: “and Jacob begot Joseph, the husband of Mary, of whom was born Jesus, who is called Christ.” Thus, Jesus (13) “begot” Christ (14). What does this mean?

In Paul’s letters, the term ‘Christ’ does not only mean ‘the Anointed One’ (Greek: Christos = the anointed), but carries several meanings we should see. First, Christ is corporate in nature (1 Corinthians 12:12). This means Christ is a body composed of the Head (Jesus) and the Body (the church). Second, Christ is the kingdom (Ephesians 5:5). Third, Christ is our life (Galatians 2:20). Fourth, Christ is within our inner being (Colossians 1:27). Therefore, the kingdom of Christ is within our inner being, and it is our hope of the glory of God (Colossians 1:27).

After understanding the meaning of Christ, what does it mean that Jesus “begot” Christ? Consider Isaiah 53:10: “…If he would place his soul as a guilt offering, he will see his seed; he will prolong his days…” (ILT). This verse is a prophecy of the Messiah as a guilt offering. After the Messiah offers Himself as a guilt offering, He will “see His seed” and prolong His days. The Hebrew word for ‘seed’ is ‘zera’, which means offspring. Thus, through His death and resurrection, Jesus has ‘offspring’, which is Christ, and through Christ He prolongs His days on earth.

Jesus once said that unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. Jesus also told His disciples that they would do greater works than He did. Furthermore, Jesus said to Pilate that His coming into the world was to establish His kingdom on earth (John 18:37). If we understand these statements, then we see that Jesus as King prolongs His days on earth through Christ, who is His ‘offspring’. The kingdom of heaven will be fully manifested on earth through Christ, the offspring of Jesus. And the kingdom of Christ will accomplish even greater works on the earth.

Let us continue our discussion on the kingdom of heaven in Matthew by looking at the Magi from the East. Matthew 2:2 says, “Where is He who has been born King of the Jews? For we saw His star in the East and have come to worship Him.” The Magi from the East had received a vision concerning the ‘star’ of Christ, as it is written: “…a star shall come out of Jacob, a scepter shall rise out of Israel…” (Numbers 24:17). By the grace of God, the Magi saw the “star” of Christ, but they assumed that the King of the Jews must be born in Jerusalem, the city chosen by Yahweh for Israel to establish His Name.

When the Magi inquired, the chief priests and scribes confirmed from Scripture that the Messiah would be born in Bethlehem, according to the prophecy of Micah: “But you, Bethlehem Ephrathah… from you One shall come forth for Me who will rule over Israel…” (Micah 5:2). After hearing the scriptural prophecy, the Magi went to Bethlehem to worship Him.

Here we observe an interesting fact. The Magi received a vision regarding the “star” of Christ, but that alone was not enough for them to know where the King would be born. They still needed the guidance of Scripture. Conversely, the chief priests and scribes knew exactly from Scripture that the Messiah would be born in Bethlehem, yet they did not come to worship Him. Why?

The answer is in Matthew 22:29: “And answering, JESUS said to them, You are mistaken, because you do not understand the Scriptures nor the power of God” (ILT). The Magi, by God’s grace and power, were ready to worship the newborn King, but they were misled in Jerusalem because they did not know the Jewish Scriptures. Conversely, the chief priests and scribes knew the Scriptures, but they refused to worship Him because their hearts had not experienced the power of God.

The Magi then offered gifts to Him: gold, frankincense, and myrrh (Matthew 2:11). Gold symbolizes the divine nature. The aroma of frankincense symbolizes resurrection. Myrrh symbolizes suffering and death. The gifts of the Magi portray the journey of Jesus’ life, who possesses the divine nature and through His suffering, death, and resurrection is seated at the right hand of the Father.

From this brief description, we learn that to worship Jesus, the King, one needs not only knowledge of Scripture but also the transforming power of God in the heart day by day. Scriptural knowledge has its place, but we must not think that knowing Scripture alone enables a person to worship Him or enter His kingdom. Christians need to study the Scriptures well, but they also need grace to experience the power of God in their inner being day by day. Only after understanding Scripture and experiencing God’s power can someone worship Him and enter His kingdom.

Now let us reflect on the phrase that appears frequently in Matthew’s Gospel: “so that what was written might be fulfilled.” The Greek term ‘pleroo’ (verb), translated ‘to fulfill’, appears 86 times in the New Testament. In Matthew, similar expressions appear about 13 times; in Mark, once; in Luke, twice; and in John, six times. Matthew uses this phrase more often because his gospel is addressed to the Jews. The Jewish people needed to understand that the coming of Jesus and His proclamation of the kingdom of heaven (the Messianic kingdom) was the fulfillment of Old Testament prophecies.

All Old Testament prophecies indeed focus on Jesus and His kingdom, but we will look at only a few, especially those in Matthew. First, Matthew 4:15–16: “…Galilee… the people dwelling in darkness have seen a great Light, and upon those dwelling in the land of the shadow of death, Light has dawned.” Jesus began proclaiming His kingdom in Galilee to fulfill this prophecy. The prophecy emphasizes that the region was overshadowed by “death” (Greek: ‘thanatos’ = physical and spiritual death). Thanatos is the wages of sin (Romans 6:23). The proclamation of Jesus’ kingdom will defeat death, just as light overcomes darkness.

Many Christians think that the Messianic kingdom, as the kingdom of Light, defeats the kingdom of darkness only partially and not completely. It is as if the kingdom of Light and the kingdom of Darkness must always coexist. But consider the prophecy of Isaiah 9:7 concerning the Messianic kingdom: “Of the increase of His government and peace there shall be no end, upon the throne of David and upon His kingdom…” (ILT). The kingdom of the Messiah, as the kingdom of Light, will never cease its advance over darkness, just as physical light, traveling at nearly 300,000 km/second, continually eliminates darkness. That is why Scripture affirms that in the new heaven and new earth, there will be no more ‘death’ (thanatos—Revelation 21:4). The victory of the Messianic kingdom over the kingdom of darkness is absolute, complete, and final. His chosen people must proclaim this absolute victory.

Second, Matthew 21:5: “Tell the daughter of Zion: Behold, your King is coming to you, meek and mounted on a donkey, on a colt, the foal of a donkey.” At first glance, Jesus riding a donkey may seem insignificant. But in the Old Testament, horses symbolize the “strength trusted in by man,” and God disapproves of this (Isaiah 30:16; 31:1). Meanwhile, a donkey is a slow-moving animal, yet God has His own timing for every step. Every citizen of the Messianic kingdom must learn God’s timing in all things. The advancement of the Messianic kingdom cannot be forced according to our desires. His chosen people must grow in the meekness of Christ and therefore understand God’s timing. These are some examples of Old Testament prophecies concerning the Messianic kingdom that Jesus fulfilled.

Now we turn to Matthew 3 concerning John the Baptist: “In those days John the Baptist came preaching in the wilderness of Judea, ‘Repent, for the kingdom of heaven is at hand!’” (Matthew 3:1–2). Compare John’s proclamation with Mark 1:1,4: “The beginning of the gospel of Jesus Christ, the Son of God… John… preached…” Clearly, the beginning of the gospel—the good news—of the kingdom of heaven was proclaimed by John the Baptist.

But John the Baptist himself was not ‘in’ the kingdom of heaven. Jesus makes this clear in Luke 16:16: “The Law and the Prophets were until John; since that time the kingdom of God is proclaimed, and everyone is forcing his way into it” (ILT). Likewise, Matthew 11:11 states: “…Truly, among those born of women there has not arisen one greater than John the Baptist; yet the least in the kingdom of heaven is greater than he.”

Let us observe some facts about John the Baptist. First, the proclamation of the kingdom of heaven began with John the Baptist. Second, John himself was not in the kingdom of heaven. What does this mean? We must clearly distinguish between the SOVEREIGNTY of God and the GOVERNMENT of God. God is sovereign, meaning He determines all things—even the fall of a sparrow does not happen apart from the Father’s will (Matthew 10:29). But the government of God proclaimed by Jesus is not something that previously existed. The government of God proclaimed by Jesus is the kingdom of heaven within the human inner being. “The kingdom of God is within you.” We will discuss this later. God sovereignly determines all things OUTSIDE of man, but He governs and arranges all things THROUGH and WITHIN man.

John the Baptist was not in the kingdom of heaven because he only proclaimed the WORD concerning the kingdom of heaven. All prophets before John proclaimed the word of God. But Jesus proclaimed the kingdom of heaven, and then died, rose, ascended, and sent the Holy Spirit to dwell within the human inner being to govern man and through man govern all things. John the Baptist was “greater” than all previous holy men who proclaimed God’s word. But the least in the kingdom of heaven is greater than he.

Third, John the Baptist was six months older than Jesus, so he began his ministry at about age thirty. He ministered perhaps only one to two years before being imprisoned and beheaded. Yet his preparation as the one who would prepare the way for the Lord likely took about thirty years. John was prepared by the Father in the wilderness like an “ascetic.” John did not grow up like other Jewish children, who from an early age learned the Torah in the synagogues from the rabbis. Yet clearly John had fellowship with the heavenly Father. This fact is worth reflecting on.

Let us apply this to our context today. In Christianity, generally, anyone who wishes to serve “full-time” must go through formal theological schools. We are not against theological schools, but Christianity has indeed become a religion. And as a religion, Christianity is filled with rules established by man. Strangely, the teaching of the kingdom of heaven in Christianity is generally summarized as: “believe in Jesus, go to heaven,” meaning to be evacuated to “a beautiful place far away” called the Father’s House. As we shall see later, neither the Gospel of Matthew nor the books of the New Testament proclaim such a thing.

Continuing our discussion of John the Baptist, let us examine the message he preached. Matthew 3:1–2 says, “In those days John the Baptist came preaching in the wilderness of Judea, ‘Repent, for the kingdom of heaven is at hand!’” We know that John the Baptist prepared the way of the Lord. More precisely, John “made straight the path” so that the kingdom of heaven could arrive, for it was already very near.

John made straight the path for the kingdom of heaven by calling the Jewish people to repent. The Greek verb translated ‘repent’ is ‘metanoeo’, meaning ‘to change the mind’ or ‘to change one’s concept’, particularly regarding the acceptance of God’s will. A person must change his mind or concept in order to receive God’s will, or to receive the kingdom of heaven.

The change of mind here concerns not only evil behavior but also religious behavior. Let us reflect carefully on this. John the Baptist and Jesus both preached the good news (gospel) of the kingdom of heaven. The kingdom of heaven was not something previously proclaimed. The good news of the kingdom of heaven was something extremely radical, and the Jewish people had never heard of this before. Although the Old Testament prophetically spoke of the Messiah and His kingdom, in reality they did not understand it.

The kingdom of heaven that will be manifested is the governance of Elohim within the human inner being. The way of worship of those who receive the kingdom of heaven within their inner being is not the same as the worship practices of the Jewish religion (Judaism). The Jewish people had to radically change their thoughts and concepts, especially their religious concepts, in order to receive the kingdom of heaven. Worship within those who receive the kingdom of heaven is worship in spirit and in reality. Jesus emphasized to the Samaritan woman that worship is not about this ritual or that ritual, not about this place or that place. Worship is a matter of the heart that obeys the governance of Elohim within.

It was not easy for the Jewish people to receive the kingdom of heaven, especially their religious leaders. They thought that the Messiah was the son of David, and therefore the Messianic kingdom must be a physical kingdom like that of David. The Messianic kingdom, in their view, had to deliver Israel from their physical enemies, and in that era, those enemies were the Roman Empire. Meanwhile, the kingdom of heaven that was about to come was a kingdom from the heavenly dimension. The kingdom of heaven would liberate humanity from the slavery of sin and the slavery of destruction. That is why the Jewish people needed to repent not only from evil behavior, but also from their religious behavior.

When the Jewish religious leaders came to John the Baptist, John rebuked them sharply, saying, “…You brood of vipers… therefore bear fruit worthy of repentance. And do not think that you can say within yourselves: ‘We have Abraham as our father…’” (Matthew 3:7–9). Notice here that John did not point to certain specific sins of these religious leaders, but rather to their ‘religious pride’—their pride as Yahweh’s chosen people for having Abraham as their father. We will later see that the coming of the kingdom of heaven would end the dispensation of the Law of Moses with all its rituals. In 70 A.D., the Temple was destroyed, and practically all Jewish religious rituals ceased. If the Jewish religious leaders were willing to change their religious concepts, only then could they receive the kingdom of heaven. That is why they needed to repent.

Today, the Christian world has also become a religion with its own rituals and rules. A person who receives the kingdom of heaven within and follows the governance of Elohim inside cannot

fit into the present Christian system. Religious leaders in the Christian world must also repent in order to worship according to the governance of Elohim within.

We now move on to discuss Jesus being baptized by John the Baptist. Matthew 3:13–15 states, “Then Jesus came from Galilee to the Jordan to John, to be baptized by him… But in response Jesus said to him, Permit it now, for in this way it is fitting for us to fulfill all righteousness…” (ILT). We must remember that John’s baptism was a baptism with water ‘unto repentance’ (Matthew 3:11). And we have emphasized that repentance means a change of thought and concept—not only regarding evil behavior but also religious behavior.

The reason Jesus was baptized by John was ‘to fulfill all righteousness’. Surely Jesus was not baptized because He had sinned. But at least two important matters must be considered here. First, Jesus was baptized as a sign of ‘identification’. Jesus, as the Lamb who would become the atoning sacrifice, had to identify Himself—becoming ‘the same’ as sinners—in order to die on behalf of sinful humanity. 2 Corinthians 5:21 states, “For He who knew no sin became sin for us, so that we might become the righteousness of Elohim in Him” (ILT).

Second, Jesus was baptized by John in His ‘identification as a Jew’ who needed to undergo the process of ‘changing religious thinking’. The salvation program of Elohim was moving forward. Hebrews 8:13 states, “In that He says, ‘a new covenant,’ He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away.” About ten years after the writing of Hebrews, the Jerusalem Temple was destroyed. The Old Covenant with all its rituals could no longer be practiced. And God’s salvation program for the Jewish people and the nations would now be ‘in and through the New Covenant’. Jesus prophesied the destruction of the Jerusalem Temple, and He never prophesied the building of a third Temple. All the Jewish people had to undergo a ‘change of mind’ (repentance) from their religion (Judaism) in order to receive the kingdom of heaven. And Jesus identified Himself with them by being baptized by John.

Since the early church fractured into tens of thousands of denominations, there has been a ‘decline’ in the church. The church no longer fully preserves the New Covenant. The Christian world, with all its ‘mixed rituals’—organizational rules, Old Testament rules such as tithing, firstfruits, and others, as well as rules imposed by leaders—has become a kind of ‘new religion’. This ‘new religion’ is not Judaism, nor is it Christianity in the sense of ‘following Christ wherever He goes’ (Revelation 14:4). Rather, it is the religion ‘called Christianity’. Jesus did not come to establish any religion, including the Christian religion; He came so that we may receive ‘Life (zoe)’, and so that our daily living would be governed by the Life of Christ. We live as the organism of Christ, His Body, and there is no authority other than the authority of the Life of Christ governing the Body. The authority in the Christian world is a mixed authority—the Life of Christ plus the authority of leaders who draw God’s people to themselves and build their own kingdoms, i.e., denominations. If someone receives grace and is appointed by the Father to receive the Kingdom—as stated in Luke 12:32, “Do not fear, little flock! For your Father has been pleased to give you the Kingdom”—then we will repent and leave behind the religious behaviors found in the Christian world.

We continue by looking at what happened to Jesus after He was baptized by John the Baptist. Matthew 3:17 states, “And behold, a voice from heaven said: This is My beloved Son, in whom I am well pleased.” Here we see that the Father in heaven was already pleased with Jesus ‘before’ He began His ministry. For about 30 years of Jesus’ life, the Father was already pleased with Him. A person does not need to be visibly performing “religious activities” in order to be pleasing to the Father. If our daily life is led by Christ within, then we are pleasing to the Father. Once again we observe that religious activities themselves do not automatically please the Father.

Next, Jesus was led by the Spirit into the wilderness to be tempted by the Devil (Matthew 4:1–11). We will not examine the temptations in detail, but we will observe how Jesus faced them. The first and second temptations invited Jesus to “act independently” as the Son of Elohim to meet His own needs. But Jesus rejected these temptations by saying, ‘It is written’. Jesus, as the Son of Man, depended entirely on the Father. In the third temptation, the Devil offered Jesus all the kingdoms of the world and their glory if He would worship him. Jesus again rejected it with, ‘It is written’. Here we clearly see that Jesus depended fully on the Father. Jesus would not act based on His own initiative or His own will. The Father sent Jesus as the Son of Man to redeem humanity, and as a human being, He depended completely on the Father.

This is different from the temptation of Adam and Eve in Eden. Adam and Eve acted independently to gain the knowledge of good and evil. Before the Devil tempted them, they knew nothing about good and evil. They depended entirely on the Father in determining what was good or evil. If the Father said something was good, they said it was good; if the Father said something was evil, they agreed it was evil. Their fall, at its essence, was ‘deciding for themselves what is good and what is evil’.

In truth, the Christian world has become a religion—the Christian religion. Through the three false teachings of Jezebel, Balaam, and the Nicolaitans, Christianity—which was originally an organism governed directly by the Life of Christ—has been transformed into a religious world (a ‘kosmos’). And essentially, the Christian world, through its leaders, has determined for itself what is good and what is evil. Every denomination has its own concepts of good and evil according to its leaders. Certainly, each leader will say, ‘it is written’. But at His coming, Jesus will speak plainly and will judge the Christian world so that we may all know the truth—what is right and what is wrong according to Jesus.

After being tempted by the Devil, Jesus began proclaiming the good news of the kingdom of heaven. Matthew 4:17 states, “From that time Jesus began to preach and say: Repent, for the Kingdom of Heaven has drawn near.” The Greek term ‘eggizo’, translated ‘has drawn near’, actually means ‘an action begun in the past whose effect continues until now’. This means the kingdom of heaven has arrived, and does not need to be awaited in the future. The essence of Jesus’ message is: God’s time has come—now. His Kingdom has now arrived and has broken into the world where humanity lives.

Luke 17:21 states, “Neither will they say, ‘Look, here it is!’ or ‘There!’ for behold, the kingdom of God is in your midst” (LAI). The Greek term ‘entos’, translated ‘in your midst’, actually means ‘within’. So the kingdom of heaven is truly ‘within’ you. The kingdom of heaven is a kingdom from the heavenly dimension; it has already come and is within the human inner being. A person must repent from sins and from religious practices, and believe in Jesus, in order to enter the kingdom of heaven and experience the power of its presence within.

Jesus came into the world proclaiming the good news of the kingdom of heaven. Note Matthew 4:23, “And Jesus went throughout all Galilee, teaching in their synagogues and proclaiming the gospel of the kingdom, and healing every disease and weakness among the people” (LAI). Jesus did not preach any other gospel except the gospel (the good news) of the kingdom of heaven. Observe the sequence: first, teaching; second, proclaiming; and then demonstrating the power of that kingdom by removing diseases and weaknesses.

The first step Jesus took was to teach about the good news of the kingdom of heaven, then to proclaim the kingdom. One teacher explained the difference between teaching and proclaiming in this way: Teaching is always orderly and systematic. Someone who teaches the kingdom of heaven must explain the what, why, and how of the kingdom. But proclaiming the kingdom is like making a declaration—“Repent, for the kingdom of heaven has drawn near!” This is the proclamation of the kingdom. After the kingdom is taught and proclaimed, then its power is demonstrated.

In the Christian world people often say, “What matters is that the gospel is preached.” But do we realize that the phrase ‘preaching the gospel’ is incomplete? The question is: ‘Which’ gospel? There are many ‘good news’ messages in the world. But Jesus and His apostles proclaimed only ‘one’ good news—the good news of the kingdom of heaven. And Jesus taught, proclaimed, and demonstrated it.

Today, as the people of the Kingdom, we must teach the good news of the kingdom of heaven, according to the gifts/talents God has given us. We must also proclaim it. And finally, we must demonstrate the power of the kingdom of heaven in our daily lives. Jesus promised, “You will do greater works than these.” We believe that when the sons of Elohim are manifested on earth in glorified bodies, we will perform greater works, according to the promise of the Lord Jesus.

We have seen that the kingdom of heaven has already come to Earth. Jesus is the beginning of the kingdom’s manifestation on Earth. In fact, Jesus is the kingdom of heaven on Earth—Jesus is the governance of Elohim dwelling within humanity. When Jesus came 2,000 years ago, the kingdom of heaven arrived on Earth. Jesus stated that unless a kernel of wheat falls to the ground and dies, it remains alone; but if it dies, it produces many fruits. Through His death, resurrection, and ascension, the Holy Spirit was poured out upon the 120 disciples. These are the ‘many fruits’ Jesus spoke of, for He died, rose, and ascended to the Father.

Next, we will discuss Matthew chapters 5–7, commonly known as the Sermon on the Mount. Of course, we will not discuss them verse by verse. But before we begin, let us observe Matthew 5:1–2: “Seeing the crowds, He went up the mountain; and after He sat down, His disciples came to Him. Then He began to speak and teach them, saying…” The term ‘them’ in this verse refers to ‘His disciples’. Jesus was not speaking to ‘the crowds’. It even appears that Jesus avoided the crowds by going up the mountain. Although eventually the crowds listened and were astonished at His teaching (Matthew 7:28), it is clear that the Sermon on the Mount was not addressed to the crowds. Why?

In the Gospels, Jesus’ followers are of various kinds. There were ‘the crowds’, His ‘disciples’, and also the ‘apostles’. Even among the apostles, there were three—Peter, James, and John—whom Jesus brought along in certain situations.

Consider the account of Jesus feeding the 5,000 in John 6. These crowds eventually sought after Jesus (John 6:1–27). We must understand that they followed Jesus because “…they saw the miracles of healing He performed on the sick” (v. 2). Even so, Jesus still blessed the crowds by giving them bread. But when these crowds who had eaten the miraculous bread returned to look for Jesus, He rebuked them, telling them to work for the food that does not perish—the ‘bread of life’ that He would give them (vv. 26–27). So we see that the ‘crowd’ were followers of Jesus, but they followed Him because of miracles and physical bread. Jesus still blessed them, but He also rebuked them.

Returning to the Sermon on the Mount: the Sermon on the Mount is teaching about the kingdom of heaven addressed specifically to Jesus’ disciples. This does not mean that Jesus did not bless the crowds who followed Him, but the teaching of the kingdom of heaven was not intended for the ‘crowds’.

In the Christian world, there are also ‘crowds’ and also the Lord’s disciples. The crowds in the Christian world seek Jesus for physical bread and miracles. Once again, Jesus still blesses the crowds, but the teaching of the kingdom of heaven is not for the ‘crowds’ of the Christian world. That is why, in the Christian world, there are many are called, but few are chosen. Everything depends on the Father’s sovereignty in giving the ‘kingdom’ to whomever He pleases (Luke 12:32).

Let us return to reflect on Matthew 5–7, where we have seen that the Sermon on the Mount is specifically addressed to Jesus’ disciples. This sermon is Jesus’ teaching concerning the kingdom of heaven. We will see later that Jesus repeatedly contrasts His teaching with Judaism, which is, of course, based on the Law of Moses. We may call Jesus’ teaching on this mountain the Law of the Kingdom of Heaven. We refer to the Sermon on the Mount as the Law of the Kingdom of Heaven because in Matthew 7:21–23 there are people who violate the Law of the Kingdom. Notice the Greek term ‘anomia’ in verse 23, which means ‘lawlessness’ or ‘violation of law’. Thus, Matthew 5–7 contains Jesus’ teaching on the Law of the Kingdom of Heaven. Perhaps we could title the Sermon on the Mount as “The Law of Moses and the Law of the Kingdom of Heaven.”

However, we must be very clear in distinguishing the Law of Moses from the Law of the Kingdom of Heaven. Galatians 3:23–25 states, “Before this faith came, we were held in custody under the law, locked up until faith should be revealed. So the law was our guardian until Christ came that we might be justified by faith. Now that this faith has come, we are no longer under a guardian.”

How can the Law of Moses lead someone to Christ? The Law functions to make a person aware of sin. Notice Romans 7:7: “…Indeed I would not have known what sin was except through the law…” If, by God’s grace, someone becomes aware of his sin and realizes that he cannot fulfill God’s law, he will come to Christ to be justified by faith. Thus, the Law serves as a tutor leading a person to Christ. The Law of the Kingdom of Heaven taught by Jesus in Matthew 5–7 does not function like the Law of Moses, which exposes sin. Rather, by understanding the Law of the Kingdom, a person will live by faith and depend entirely on God’s grace.

Here is another way to distinguish the Law of Moses from the Law of the Kingdom of Heaven. When Jesus came and proclaimed the gospel of the kingdom, He opened a new dispensation, which we may call the dispensation of the kingdom of heaven. The old dispensation—the dispensation of the Law—lasted until the time of John the Baptist (Luke 16:16). Although John the Baptist also proclaimed the kingdom of heaven as a forerunner, he himself lived and ministered within the dispensation of the Law and the Prophets. Therefore, when Jesus taught the Law of the Kingdom, it had nothing to do with the dispensation of the Law of Moses. This does not mean that the Law of Moses was violated; rather, Jesus perfectly fulfilled the Law, and now the dispensation of the Kingdom of Heaven has arrived.

Some prefer to call this new dispensation the dispensation of ‘grace’ or the dispensation of the ‘church’. This is acceptable as long as we have a proper understanding of the kingdom of heaven. Indeed, the kingdom of heaven HAS come in the person of the Lord Jesus, IS COMING because wherever two or three gather in His name He is present, and WILL COME in fullness when the sons of God are manifested on earth in glorified bodies (Romans 8:19–21). Thus, the kingdom has already come to earth, is continually coming, and will be fully manifested on earth when the Lord Jesus comes ‘the second time’

We continue discussing the ‘Law of the Kingdom of Heaven’ taught by Jesus in Matthew 5–7. We have emphasized that the Law of the Kingdom is directed specifically to Jesus’ disciples. Let us compare the Law of the Kingdom with what Paul states in 1 Corinthians 9:21: “To those not having the law I became like one not having the law (though I am not free from God’s law but am under Christ’s law), so as to win those not having the law.” Paul clearly states here that he lives under ‘the law of Christ’.

The term ‘Christ’ (‘Christos’) appears 529 times in the New Testament, meaning ‘Messiah’ or ‘the Anointed One’. Matthew uses the term ‘the Christ’ with the definite article to prove that Jesus is the expected Messiah (Matthew 2:4). The Jewish readers of Matthew’s Gospel understood this well. Paul’s writings are filled with the term ‘Christ’ used as a name, as in Romans 5:6; 1 Corinthians 1:6, 13, 17; Ephesians 2:5; Philippians 1:15; 2 Thessalonians 3:5; 1 Timothy 5:11. And Paul frequently uses the expression ‘in Christ’ to describe the believer’s relationship with the Lord Jesus (2 Corinthians 5:17; Ephesians 1:3–14; Philippians 3:8–9). When Paul uses the term ‘Christ’, it carries several meanings. Let us observe a few of them so we may better understand the expression ‘living under the law of Christ’.

First, Christ is the kingdom. Ephesians 5:5 says, “…has any inheritance in the kingdom of Christ…”

Second, Christ is our life. Philippians 1:21 states, “For to me, to live is Christ…” Colossians 3:4 affirms, “When Christ, who is your life…”

Third, Christ is the Spirit. Romans 8:9 states, “…And if anyone does not have the Spirit of Christ, they do not belong to Christ.”

Fourth, Christ is within us. Colossians 1:27 states, “…Christ in you, the hope of glory.”

Considering these meanings of ‘Christ’ as used by Paul, we can understand that living under the law of Christ is nothing other than living under the law of the kingdom of heaven. But this law of Christ is within us as our Life (‘zoe’). As ‘zoe’ grows within us, our understanding of the law of Christ grows. Thus, day by day, we increasingly live under the law of Christ.

The Law of the Kingdom of Heaven taught by Jesus in Matthew 5–7 is not carried out by our own ability, but by the law of Christ within us. We cannot possibly obey the Law of the Kingdom written in Matthew 5–7. But as the law of Christ grows within us, we become increasingly enabled to fulfill the Law of the Kingdom. It is not we who perform the Law of the Kingdom, but Christ in us.

Therefore, the disciples of Jesus who live out the Law of the Kingdom in Matthew 5–7 are not like the Jews living under the Law of Moses. Jesus’ disciples are not under the Law, but under grace. Jesus taught the Law of the Kingdom to His disciples, but Christ within us fulfills it.

Let us continue our discussion of the ‘Law of the Kingdom’ in Matthew 5–7. We have seen that the Law of the Kingdom is identical to the law of Christ within us. And as the life of Christ (‘zoe’) grows within us, we increasingly live under the law of Christ or the law of the Kingdom. We need not fear or try to escape the demands of the Law of the Kingdom in Matthew 5–7, nor attempt to ‘lower the standard’ of its demands. For these demands are fulfilled by Christ within us.

Let us take one example of these demands in Matthew 5:48: “Be perfect, therefore, as your heavenly Father is perfect.” Notice this demand: “you must be perfect,” and the level of perfection required is ‘as’ the Father’s perfection. We should not immediately think that such perfection is impossible. Certainly, it cannot be attained as long as we live in this body, even with the help of the Holy Spirit. Paul states that he feels ‘absent’ from the Lord while in the body (2 Corinthians 5:6). In Philippians 3:12 Paul also says, “Not that I have already obtained all this, or have already arrived at my goal, but I press on…” Paul means that he presses on to know Him, the power of His resurrection, the fellowship of His sufferings, to be conformed to His death, and thus attain the resurrection from the dead (Philippians 3:10–11).

Nevertheless, Paul writes that a person may be saved because righteousness is credited to him through faith. By God’s grace, we BECOME the righteousness of God. Not only do we become God’s righteousness, but we also become the Father’s PERFECTION through faith. Thus, legally—or ‘de jure’—we have ALREADY attained the Father’s perfection. But experientially—or ‘de facto’—we are in the process of arriving there. If so, who is responsible for bringing us to the Father’s perfection ‘experientially’?

Notice Luke 12:32: “Do not be afraid, little flock, for your Father has been pleased to give you the kingdom.” It is emphasized here that inheriting the kingdom is a matter of whether the Father is pleased to give it—not of human effort. If so, who is responsible for making the ‘little flock’ receive the kingdom? Or who is responsible for bringing the ‘little flock’ to the Father’s perfection? Of course, it is the Father in heaven who is responsible for enabling the ‘little flock’ to fulfill the requirements of the kingdom—that is, to be perfect as the Father is perfect.

The requirement of salvation—or of receiving the kingdom—is the Father’s responsibility, not ours. Certainly, we are trained and disciplined by the Father so that we may be worthy of the kingdom. But this remains the Father’s matter. This does not mean that we do not actively work out our salvation, as Philippians 2:12–13 says, but the responsibility for granting the kingdom lies with the Father.

In the Christian world, religious leaders commonly ‘demand’ God’s people to do this or that in order to enter heaven—give tithes or firstfruits or ‘faith pledges’, attend certain buildings regularly, and so on. Such religious demands are not the demands found in the Law of the Kingdom or the Law of Christ. These religious requirements enslave God’s people, although we may understand why religious leaders impose them. But citizens of the kingdom cannot be enslaved by such religious demands.

We continue discussing the Law of the Kingdom in Matthew 5–7. We have emphasized that it is God who demands, but also God who fulfills the demands within and through us. The demands of the Law of the Kingdom cannot be met by us. Yet by His grace we are empowered to fulfill them in His time and way. We will not discuss every point in Matthew 5–7. At this time we will discuss the nine beatitudes found in Matthew 5:3–12. Let us examine these nine statements briefly.

First, blessed are the poor in spirit, for theirs is the kingdom of heaven (v. 3). The original text says “poor in spirit,” meaning those who have no desire to be rich.

Second, blessed are those who mourn—those who feel sorrow over the condition of the world where injustice exists, where God’s word is rejected, and where the Lord Jesus is rejected. These cause grief in the hearts of the kingdom people.

Third, blessed are the meek—those who do not resist and can bear pressure.

Fourth, blessed are those who hunger and thirst for righteousness. Righteousness here refers to right behavior. This verse does not say, “Blessed are the righteous,” because no one can claim perfectly righteous behavior. But those who long for righteous behavior will be satisfied.

Fifth, blessed are the merciful—those who give something to those who do not deserve it.

Sixth, blessed are the pure in heart. The original text says “those whose heart is pure,” meaning those with a single purpose—to do the Father’s will and glorify His name.

Seventh, blessed are the peacemakers. The Father reconciled the world to Himself through Christ’s sacrifice. Blessed are those who bring this message of peace to the world.

Eighth, blessed are those persecuted for righteousness’ sake. This refers to the past—saints in the Old Testament persecuted for righteousness will inherit the kingdom.

Ninth, the final beatitude addresses New Testament saints who are persecuted, insulted, and slandered because of Christ.

If we notice the nine beatitudes, all are related to the inner condition of the kingdom people. Not one blessing is associated with having wealth, worldly honor, worldly success, or high achievements. Why? For several reasons. The New Testament focuses on spiritual blessings (Ephesians 1:3), while the Old Testament—being symbolic, prophetic, and typological—focuses on material blessings. Furthermore, Christ dwells within His people (Colossians 1:27). The kingdom of Christ is within us today. Therefore, the nine beatitudes concern our inward condition before God.

Nevertheless, the kingdom within us will be manifested on earth at His coming (commonly called the second coming). Therefore, it is stated that the meek will inherit the earth. For at His coming, the kingdom people will reign on earth with the Lord Jesus.

We continue with the nine beatitudes in Matthew 5:3–12. But before that, we will divide the Sermon on the Mount into six sections and assign a main theme to each.

Section 1: Matthew 5:1–16 — The identity or fundamental character of the kingdom people.

Section 2: Matthew 5:17–48 — The fulfillment of the Law.

Section 3: Matthew 6:1–18 — The worship of the kingdom people.

Section 4: Matthew 6:19–34 — The devotion of the kingdom people regarding mammon.

Section 5: Matthew 7:1–12 — The fellowship of the kingdom people.

Section 6: Matthew 7:13–29 — The kingdom people, the crowds, and the deception that will occur.

Let us look again at the beatitudes related to the kingdom of heaven and the earth. It is emphasized that the kingdom people inherit both the kingdom of heaven and the earth. What does it mean to inherit the kingdom of heaven and also the earth? We know that the kingdom people are already citizens of the kingdom of heaven, and that the kingdom is already within them. The kingdom people do not need to die physically to enter the kingdom. Even now, by the

Father’s grace and pleasure, the kingdom people (“the little flock”) have inherited the kingdom (Luke 12:32).

At the coming of Jesus, the kingdom people will be manifested on earth with glorified bodies to reign and possess the earth (Revelation 5:10; 20:4; Romans 8:19–21). The kingdoms of the world will become the kingdom of the Lord and His people (Revelation 11:15). Together with the Lord Jesus, the kingdom people will reign on the earth, subduing all things until the Father becomes all in all (1 Corinthians 15:21–28). The last enemy, which is death, will be the wages of sin have been subdued. Through the ministry of the people of the kingdom, the earth moves toward the new earth and the new heaven as well. Thus the people of the kingdom inherit the kingdom of heaven and also possess the earth, according to Jesus’ sermon on the mount.

At the moment the people of the kingdom indeed do not possess many things, yet Paul says in 2 Corinthians 6:10, “…sorrowful, yet always rejoicing; poor, yet making many rich; having nothing, and yet possessing everything.” Paul’s words here seem contradictory, but the people of the kingdom fully believe the promises of the Lord Jesus that we will inherit the earth and will subdue all things so that the Father may be all in all.

In the Christian world, generally, it has been taught and believed that Christians will leave this earth and go to “heaven far away” when they die physically. Some Christians even believe that they will be “raptured” from the earth in order to escape the great tribulation that will come upon the world. All such concepts and beliefs are foreign to the Gospel of Matthew.

Let us take just one example from Matthew 24:37–42 concerning the coming of the Son of Man. Notice verse 24, which emphasizes that the coming of the Son of Man corresponds to the days of Noah. We know that in the days of Noah, the wicked were “taken away” by the great flood, while Noah and his household inherited the earth. Therefore, at the coming of the Son of Man, the wicked will be “taken away” from the earth, while the people of the kingdom will inherit the earth, as in the sermon on the mount. Thus the people of the kingdom possess the earth.

Now we will discuss Matthew 5:13–14 regarding the salt of the earth and the light of the world. This section belongs to the first division in our outline, Matthew 5:1–16, whose main theme is ‘the identity or fundamental nature of the people of the kingdom’. It was emphasized earlier that the identity of the people of the kingdom is ‘the salt of the earth’ and ‘the light of the world’. The people of the kingdom do not need to do anything to become salt and light. Jesus plainly said, ‘You are the salt of the earth’ and ‘You are the light of the world’. Their identity is clear.

After Jesus declares the identity of the people of the kingdom, then come the facts and the commandments: if the salt loses its flavor, it is no longer good for anything. Concerning the light of the world, Jesus commands, ‘Let your light shine before others’. Here we see a very important principle for the people of the kingdom: their identity precedes the commandments. They are not given commandments in order to become salt and light. Rather, because they already ‘are’ salt and light, the commandments come so that they may act in accordance with their identity.

The principle for the people of the kingdom is: they have ALREADY become salt and light, THEREFORE they must act according to that identity. This principle is crucial because being salt and light is entirely due to the grace and choice of the Father in heaven. Inheriting the kingdom of heaven is likewise solely by the Father’s choice and pleasure (Luke 12:32). We become salt and light not because of our works, but solely because of the Father’s choosing.

Paul also says in Ephesians 5:8, “…for at one time you were darkness, but now you are light in the Lord. Walk as children of light.” This principle is the same: you are light and ALREADY light, THEREFORE walk as children of light. This ALREADY–THEREFORE principle is a principle of pure grace.

Consider 1 Corinthians 15:10, “…on the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me.” Even though Paul worked harder than the others, he said, “not I, but the grace of God.” The principle behind Paul’s words is the same ALREADY–THEREFORE principle we are discussing. There is no grounds for boasting, for everything is grace. The people of the kingdom ‘boast only in the Lord’ because of His grace.

Why do we emphasize this principle? Because Christianity has fallen into merely being the ‘Christian religion’, the prevailing principle in the Christian world is IF–THEN. Religious leaders often say: if you give money, then you will be blessed. If you pray, then you will be blessed. If you faithfully attend a certain building, then you will grow in faith. If… if… and if. Each denomination typically has its own IF–THEN principles. This is the religious attempt to earn heaven or to be pleasing to God. The Christian religion is no different from other religions, for every religion in the world is humanity’s attempt to please God. The IF–THEN principle is the principle of human effort. But the people of the kingdom live solely by His grace.

We will now discuss the second section of the sermon on the mount, Matthew 5:17–48, whose theme is ‘the fulfillment of the Law’. Verse 17 states, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.” In verse 18, Jesus emphasizes that not even one iota or one dot will pass from the Law until all is accomplished.

The Law and the Prophets here refer to the entire Old Testament. The Old Testament is prophetic, symbolic, typological, and all has been fulfilled through the coming of Jesus. Not a single iota or dot is left unfulfilled, because Jesus said none may pass away ‘until all is accomplished’, meaning until all is fulfilled. Thus the entire Old Testament has been fulfilled by Jesus.

Consider Luke 16:16, “The Law and the Prophets were until John; since then the good news of the kingdom of God is preached, and everyone is pressing into it.” This verse affirms that after John the Baptist a new ‘dispensation’ or ‘era’ in God’s administration began, in which the gospel of the kingdom is proclaimed. Although John preached the gospel of the kingdom, he himself did not belong to this new dispensation.

In this new dispensation, the message preached is the good news of the kingdom of heaven. All the books of the New Testament have only one central theme: the kingdom of heaven. Jesus and His apostles proclaimed only one good news—the good news of the kingdom. Once again, the Old Testament is not abolished; it is fulfilled.

How did Jesus fulfill the Old Testament? Through His death, resurrection, ascension to heaven, and the outpouring of the Holy Spirit, the entire Old Testament was fulfilled. Not a single iota or dot remains unfulfilled. With the fulfillment of the entire Old Testament, Jesus then presented something new: the laws of the kingdom of heaven. Notice this section (Matthew 5:21–48) in which Jesus says six times, “You have heard … but I say to you” (vv. 21, 27, 31, 33, 38, 43). This does not mean Jesus cancelled the previous word, but since He has fulfilled it, a new word comes—the law of the kingdom.

Jesus warns that whoever annuls one of the least of these commandments and teaches others to do so will be called least in the kingdom of heaven (v. 19). The meaning is not that Jesus brings the commandments of the Law into the law of the kingdom, but that whoever teaches the Law WITHOUT teaching its fulfillment will be least in the kingdom.

In the Christian world, we see some Bible teachers insisting that tithing laws or first-fruits laws (money)—interpreted as financial obligations—still apply in the New Testament, using various arguments. But the people of the kingdom will teach the Law along with its fulfillment in the context of the New Testament.

We are still discussing the second section of the sermon on the mount, Matthew 5:17–48, focusing on the ‘fulfillment of the Law’. Let us look at Jesus’ words in Matthew 5:20: “For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.” The Greek term ‘dikaiosune’, translated ‘righteousness’ or ‘your religious life’ in some versions, actually means ‘righteousness’.

The ‘righteousness’ referred to here is not the ‘objective righteousness’ received by a believer through faith in Jesus (justification by faith), but ‘subjective righteousness’—the righteousness of Christ formed in the believer’s inner being, which leads and governs daily life, and becomes his or her righteousness. This subjective righteousness grows only by living out the ‘Life of Christ’ in our inward being day by day. This subjective righteousness relates to the ‘wedding garment’ in the parable of the wedding feast (Matthew 22:1–14), whose conclusion is many are called, but few are chosen.

This subjective righteousness grows day by day, as Paul affirms in 2 Corinthians 4:16, “our inner man is being renewed day by day.” Christians who live by the Life of Christ daily will grow in their subjective righteousness. This is how believers can keep the laws of the kingdom of heaven taught by Jesus. It is not the Christian who performs these laws, but Christ within them. Thus is fulfilled, “It is no longer I who live, but Christ lives in me” (Galatians 2:20).

Let us look again at Matthew 5:20: unless our righteousness surpasses that of the scribes and Pharisees, we cannot enter the kingdom of heaven. How can our righteousness surpass theirs? The scribes and Pharisees in the New Testament era kept the Law externally. They emphasized outward rituals—fasting, tithing, lengthy prayers, sabbath-keeping, washings, sacrifices, broad phylacteries, long fringes—to appear zealous for Yahweh.

Jesus rebuked them repeatedly as ‘hypocrites’ (Matthew 23). Hypocrisy is presenting an outward appearance of godliness while being inwardly corrupt, like whitewashed tombs beautiful on the outside but full of dead men’s bones inside (Matthew 23:27). Christian righteousness in worship must surpass the outward righteousness of the scribes and Pharisees. Christians must worship daily in spirit and truth (reality), as Jesus said in John 4. Paul prophesied that a time would come when people would have ‘a form of godliness but deny its power’ (2 Timothy 3:5).

Look at today’s Christian world, where worship generally takes place in church buildings on Sundays. Honestly, Sunday services provide wide opportunities for hypocrisy. Not all Christians behave hypocritically, of course, but hypocrisy is far more easily expressed in church buildings than in daily life at home. This is one reason why, in the Christian world, many are called but few are chosen.

Let us again consider Matthew 5:20. Our righteousness must exceed that of the scribes and Pharisees. These men zealously kept the Law but lacked true understanding. Romans 10:3 states, “For, being ignorant of the righteousness of God and seeking to establish their own, they did not submit to God’s righteousness.” In Romans 3:21 Paul confirms that we obtain God’s righteousness only through faith in Christ Jesus, and by this we meet God’s standard. We do not build our own righteousness by keeping the Law or religious regulations, but through faith in Christ. Thus our righteousness surpasses that of the scribes and Pharisees.

The righteousness of God is the standard required for entrance into the kingdom of heaven. No one can achieve this standard by keeping the Law—or even by keeping the laws of the kingdom Jesus teaches in the sermon on the mount. Because they did not understand God’s righteousness, the scribes and Pharisees kept the Law outwardly, which not only failed to meet God’s standard but also rendered them hypocrites as they tried to establish their own righteousness.

Indeed, anyone who attempts to please God or reach His standard by keeping His commandments, or religious rules, or any human-devised religious practices, will end up only with hypocrisy and pretense. This is exactly what Paul foretold in 2 Timothy 3:5: “having the appearance of godliness, but denying its power.” This prophecy applies equally to Christians at the end of the age.

To better understand God’s righteousness obtained through faith, let us consider 1 Timothy 1:4, “…rather than the stewardship of God that is by faith.” The term ‘stewardship’ is translated from the Greek ‘oikonomia’, made up of ‘oikos’ (household) and ‘nomos’ (law or regulations). Thus the stewardship of God means the way God arranges His household by giving laws or regulations appropriate for each era. In the Old Testament era, God gave the Law to His people Israel. In the

New Testament era, God has given the laws of the kingdom to the church. But we must remember: this stewardship of God is ‘by faith’. Meaning: both keeping the Law in the Old Testament and keeping the laws of the kingdom in the New must be by faith.

The saints of the Old Testament were called men and women of faith because they believed in Yahweh and expressed their faith through the Law. Likewise, the church today consists of people of faith who express their faith through the laws of the kingdom of heaven. Truly, in every age, from the time of Abel to the era of the New Testament, all the saints were people of faith (Hebrews 11).

Today, the church has fallen into tens of thousands of denominations, each with its own religious regulations. Yet the people of the Kingdom still worship in spirit and in truth, and do not fall into the error of the Pharisees and scribes, who practiced the Law externally.

We now enter the third section of the Sermon on the Mount, whose main theme is the worship of the people of the Kingdom (Matthew 6:1–18). In this section, Jesus teaches about the practice of worship in giving alms, prayer, and fasting. In His teaching, Jesus compares the common worship practices of the scribes and Pharisees with the practices that should characterize the people of the Kingdom.

Let us observe these three acts of worship. First, giving alms (6:1–4). Here Jesus emphasizes giving alms in such a way that “your left hand does not know what your right hand is doing,” meaning it is done secretly. The Pharisees and scribes liked to carry out their religious practices openly so that they would be seen and praised by others. Jesus calls such people ‘hypocrites’. These hypocrites have already received their reward and will not receive any reward from the Father in heaven.

Second, praying (6:5–15). Here too Jesus warns not to pray in order to be seen by others, for such people have already received their reward. Jesus also teaches a prayer we commonly call “the Lord’s Prayer,” which we will discuss later. Third, fasting (6:16–18). Jesus also teaches that we should not look somber or show outward signs when fasting, but fast in secret. Thus we receive our reward from the Father in heaven and avoid hypocrisy.

Jesus’ teaching regarding ‘acts of worship’ here places strong emphasis on the reward from the Father in heaven. Likewise, those who worship must not fall into hypocrisy. The Pharisees and scribes have already received their reward from people—money, position, and human honor.

So then, how should the people of the Kingdom worship? Jesus’ conversation with the Samaritan woman in John 4 explains the worship of the people of the Kingdom. Jesus stresses that worship is not about “on this mountain or in Jerusalem” (verse 21). Worship is not a matter of externals or outward forms. Worship must be done ‘in spirit and in truth’ (verse 23). The Greek term ‘aletheia’, translated ‘truth’, also means ‘reality’. Reality is the opposite of symbols, shadows, and outward forms. Worship in ‘reality’ means worship in essence, not in symbols, shadows, or outward rituals.

Old Testament worship was indeed filled with symbols, shadows, and outward forms because the Old Testament itself is symbolic, shadowy, and prophetic. But Jesus came to fulfill the Law; therefore, the people of the Kingdom no longer worship through symbols, shadows, and outward forms.

The essence of worship is in the spirit, in our inner being. Colossians 2:17 emphasizes that Christ is the substance of all Old Testament symbols, shadows, and prophecies. And Christ is in our inner being as our Life (Colossians 1:27; 3:4). Worship for the people of the Kingdom is inward: living out the Life of Christ in daily life—living each day under the leading of ‘Christ within’. The worship of the people of the Kingdom is not ‘on this or that mountain’, nor on this or that day. Their daily life is their worship. Of course, the people of the Kingdom also gather to praise the Lord together as the Spirit leads, just as the early church did.

We know that the church has fallen because of the three false teachings of Jezebel, Balaam, and Nicolaitans. These three false teachings have turned the church into the world (a system) of Christianity, where hypocrisy can easily arise in worship, and where leaders can easily benefit from religious activities. Certainly not everyone in the system of Christianity is hypocritical or seeks profit from ministry, but the system created by the three false teachings makes such possibilities very widespread.

We will now discuss the Lord’s Prayer that Jesus taught in Matthew 6:9–13. But we will not discuss the entire prayer, only the parts that directly concern the Kingdom of Heaven. Observe verse 10: “Your Kingdom come, Your will be done on earth as it is in heaven.” We have already discussed that the Kingdom of Heaven came to earth in the person of Jesus Christ. However, in verse 10 Jesus teaches that we should pray for the Kingdom of Heaven to come to earth so that the Father’s will may be done on earth as it is in heaven.

Matthew 18:20 affirms, “For where two or three gather in My name, there am I in their midst.” Thus, whenever two or three believers gather in the name of Jesus, the Kingdom of Heaven comes to earth. But Revelation 5:10 and 20:4 affirm that after this age, believers will rule on this earth. This means the Kingdom of Heaven has come, continues to come, and will one day come in its fullness upon the earth. Scripture affirms that Jesus Christ will return to establish His Kingdom on earth.

We see here that the earth is the focus of the Father’s plan. Even in the nine Beatitudes we previously discussed, the meek are promised that they will inherit the earth (Matthew 5:5). From all these facts, we learn that the Father’s plan for humanity centers on this earth, even though in the world of Christianity people are commonly focused on “going to heaven after death.”

Let us consider Genesis 1:26, which says, “…Let Us make man in Our image, after Our likeness, and let them have dominion… over all the earth…” God’s purpose in making humanity in His image and likeness is that they may rule over the earth. The Hebrew term for ‘have dominion’ here is ‘radah’, meaning ‘to rule’. This refers to human government over the earth. Verse 28 adds not only ruling but also ‘subduing’ the earth. The Hebrew term here is ‘kabash’, meaning ‘to trample’. From Genesis 1:26–28 we learn that God’s purpose for humanity is to rule and subdue the earth. There is an enemy to be subdued and trampled underfoot.

Jesus taught us to pray for the Kingdom of Heaven to come to earth so that humans may rule over the earth and subdue the kingdom of darkness. Romans 8:19–21 explains that when the Kingdom of Heaven is fully manifested on earth through the sons of God, not only will the Father’s will be done ‘on earth as in heaven’, but all creation will also be freed from the bondage of corruption. Notice Romans 8:20–21: “For the creation was subjected to vanity… the creation itself will also be set free from the bondage of decay into the glorious freedom of the children of God” (ILT). Thus, the sons of God, manifested on the earth in glorified bodies, will liberate the entire creation from corruption. This is the purpose behind Jesus’ teaching for us to pray for the Kingdom of Heaven to come to earth.

We will now discuss the fourth section of the Sermon on the Mount: “the devotion of the people of the Kingdom concerning mammon” (Matthew 6:19–34). Matthew 6:22–24 states: “The eye is the lamp of the body. If your eye is good, your whole body will be full of light; but if your eye is bad, your whole body will be full of darkness… No one can serve two masters. For he will either hate the one and love the other… You cannot serve God and mammon.” The word ‘serve’ here is the Greek ‘douleuō’, a verb meaning ‘to serve as a slave’.

Thus Jesus clearly states that no one can be both a ‘servant of God’ and a ‘servant of Mammon’. We must not quickly assume that ‘servants of God’ are Christians who serve on pulpits or in full-time religious activities, while ‘servants of Mammon’ are Christians working in business or the ‘secular world’. We must first understand who the Pharisees really were in God’s eyes. Luke 16:14 says: “The Pharisees, who were lovers of money, heard all these things, and they derided Him.”

When Jesus said, “You cannot serve God and mammon” (Luke 16:13), the religious leaders of His day mocked Him. Thus, whether someone is a servant of God or a servant of mammon is not determined by their occupation or religious service in the Temple. It is determined by a person’s ‘eye’—their vision, life purpose, and focus. Since the ‘servants of Mammon’ in Jesus’ day were religious leaders, we will discuss servanthood only in relation to the ‘religious world’, not Christians working in business or secular fields.

To understand the ‘religious world’, we must understand John’s writings concerning the ‘world’ (‘kosmos’), which carry deep theological meaning. The term ‘kosmos’ appears 186 times in the NT; more than half of these are in John’s Gospel (78) and his epistles (24). The basic meaning of ‘kosmos’ is ‘order’ or ‘system’. To understand its meaning in John’s writings, we must look at context. In John 3:16, ‘kosmos’ refers to all humanity loved by the Father. But in John 15:18–25, where the world (‘kosmos’) hates Jesus and His disciples, the reference is to the religious world (Judaism), since verse 25 cites a prophecy from their Law.

This religious world is exactly what John refers to in Revelation 2–3, where the churches in Asia Minor (representing the church age) have become a ‘kosmos’ through the three false teachings of Jezebel, Balaam, and the Nicolaitans. This religious world arose because the early church fell, resulting in the Lord calling forth His overcomers. Christianity, originally an ‘organism’ (the Body of Christ), has become a ‘system’, a ‘kosmos’. If we receive grace from the Lord, we will understand that the early church split into tens of thousands of denominations because of the three false teachings of Jezebel, Balaam, and Nicolaitans.

Let us discuss only one, according to our theme: the teaching of Balaam, which has spread throughout denominations. The core of Balaam’s teaching is the support of a wage system for serving God. Many verses appear to support this, such as ‘the worker is worthy of his wages’, or ‘do not muzzle the ox that treads out the grain’. But the teaching of Balaam is false; therefore, there must be a true version. Those who teach ‘Balaam’s doctrine’ often take verses about wages for service to support their teaching. But it is certain that such teachers are servants of mammon.

Before continuing with John’s vision of the scroll that only the Lamb of God can open, let us first discuss the 24 elders and the four living creatures around God’s throne, who will reign on earth (Revelation 4–5). Some say that the 24 elders and the four living creatures are angels or heavenly beings, not saints redeemed and chosen from every tribe, nation, people, and tongue. We must address this view, because it obscures our understanding of Revelation and the Father’s original purpose. Several points must be considered.

First, Genesis 1:26–28 clearly states that God’s original plan for humanity is to rule and subdue the earth. Thus, the earth is the focus of His plan.

Second, God’s plan in choosing Israel was that the entire nation would be ‘a kingdom of priests’, that is, kings and priests to all nations (Exodus 19:5–6). But after Israel fell into the worship of the golden calf, only the tribe of Levi came to Moses when he asked who was on the Lord’s side (Exodus 32:26). Thus God selected only the Levites to serve as priests, representing all the tribes. But God’s original plan was for all tribes of Israel to be kings and priests to the nations.

Third, God’s plan in the NT for all the saints is to make the entire church ‘a royal priesthood’ (1 Peter 2:9). But through the false teaching of the Nicolaitans, the church was divided into clergy and laity, or pastors and congregations. Yet the Father has chosen a “little flock” within Christianity and is forming them into kings and priests (Luke 12:32; Revelation 1:6).

Thus it is clear that the Father’s purpose is to form humanity so they may rule and subdue the earth—and this begins with His chosen people. Therefore, the view that the 24 elders and four living creatures are angels or heavenly beings, not humans, obscures the Father’s original plan. It also makes the focus of Revelation unclear. Why? Because Revelation unveils the person of Jesus Christ. And there are four stages in the revelation of Jesus Christ to His church:

1. Christ revealed TO us — we know Him outwardly.

2. Christ revealed IN us — we experience Him inwardly.

3. Christ revealed AS us — as Paul says in Galatians 2:20, Christ lives as Paul.

4. Christ revealed THROUGH us — Christ expresses Himself through His chosen ones on earth.

In truth, the “second coming” of Christ means Christ is manifested to creation through the sons of God (Romans 8:19–21).

Thus, Revelation is indeed the unveiling of Jesus Christ, but His coming ‘through His chosen people’ is the ‘central’ focus of Revelation. And at this time, His chosen ones are being formed into kings and priests. Not angels, not heavenly beings, but the saints. For how can Jesus come as King of kings if His people remain spiritual infants? How can He come as High Priest if His people still rely on “pastors” or “priests” to meet their spiritual needs? Therefore, the 24 elders and the four living creatures symbolize God’s chosen people, formed into kings and priests.

Let us now discuss a little more about the ‘system’ or ‘kosmos’ in John’s writings, because it is this ‘system’ that hates Jesus and His disciples (John 15:18, 25). We must recognize what this ‘system’ is, because Christianity, which was originally an ‘organism’ (the early church = the Body of Christ), has become a ‘system’ or ‘kosmos’.

In the Indonesian dictionary, a system is ‘a set of elements that are interconnected in an orderly manner to form a totality’. In English, a system is ‘a group of things or parts working together in a regular relationship’. To simplify the concept of a system, we may imagine gears of various sizes, however, each one is connected by a belt. If a certain wheel is turned, then the other wheels will certainly turn as well, although of course at different speeds according to their diameters. If we apply this illustration to the world (system) of Christianity, then the wheels (parts) of this system are the denominations, theological schools, synods, and other components of Christianity. What we must understand well is that there must be energy or power to exert effort so that this system operates. What, then, is the energy or power that drives the Christian system?

Before we answer that, let us first look at John’s writings that speak about this ‘system’ (kosmos). 1 John 5:19 affirms, “… the whole world (kosmos) lies in the power of the evil one.” 1 John 2:15–16 says, “Do not love the world (kosmos) or anything in the world… For everything in the world (kosmos)—the lust of the flesh, the lust of the eyes, and the pride of life—comes not from the Father…” 1 John 5:4 states, “… And this is the victory that overcomes the world (kosmos): our faith.” If so, what drives the Christian system? The answer is, of course, money, because a system will not function without money.

The early church had not yet fallen into a ‘system’ (kosmos). The revelation that the church had become a kosmos was given to the apostle John when the church was dominated by three false teachings: Jezebel, Balaam, and Nicolaitans (Revelation 2–3). The early church, which was an organism, was moved solely by the Holy Spirit, or the Life of Christ. Indeed, the servants of the early church also needed money, but only for daily necessities and travel needs such as Paul’s. There was no wage system (the teaching of Balaam) that drove the servants of the early church. This is very different from what happens in the Christian system today.

To conclude this section, the journey of Israel out of Egypt toward the Promised Land may clarify what ‘system’ means. Israel in Egypt is essentially a symbol of God’s people inside a system (the world), for in Scripture, Egypt represents the world. Although the Bible calls Egypt ‘the house of bondage’, God still cared for and greatly blessed the Israelites in Egypt so that they multiplied abundantly. But the inheritance of Israel was not Egypt—it was the Promised Land. Therefore, Israel had to leave the house of bondage to obtain their inheritance. And we know that only the families of Joshua and Caleb received their inheritance because they had faith. Thus, Israel in Egypt symbolizes God’s people enslaved by the system, whereas Israel in the Promised Land symbolizes God’s people receiving their inheritance—the kingdom of heaven.

Likewise with the Christian system today. God’s people within the Christian system are still cared for and abundantly blessed. But that is not proof that the Father’s plan for Christians is to remain inside the system (kosmos). The Christian system (kosmos) will be destroyed at the coming of the Lord Jesus. The kingdom people who receive grace to inherit the kingdom will reign on earth, replacing all worldly systems (political, economic, religious, etc.), including the Christian system (Revelation 11:15).

We now continue our discussion into the fourth section of the Sermon on the Mount, Matthew 6:19–34, with the main theme being ‘the devotion of the kingdom people concerning mammon’. Matthew 6:33 states, “But seek first the kingdom of God and His righteousness, and all these things shall be added unto you” (ILT). We have already discussed that no one can serve two masters—God and mammon (6:24), and we have also discussed the Christian system (the world = the Christian kosmos). After teaching that one cannot serve two masters, Jesus immediately continues into the teaching about worry (6:25–34). Why is that? We will explore this matter of worry in the context of ‘the devotion of kingdom people concerning mammon’.

Once again, we must remember that this teaching on the mount was addressed to Jesus’ disciples. Jesus certainly knew that the root issue that might cause His disciples to serve mammon was their worry about their daily needs. The essence of Jesus’ teaching here is that the Father knows our needs and will surely meet them; therefore, we do not need to worry.

To interpret this matter of worry correctly, we must return to how the early church eventually fell into the three false teachings of Jezebel, Balaam, and Nicolaitans in the days of the apostle John (Revelation 2–3). We will focus especially on the teaching of Balaam because this false teaching is what caused the church to implement a ‘wage system’ for those who serve God. Let us look at Numbers 22–24 to understand this false teaching of Balaam.

Balaam appears to be a servant of God because he first asked God when the elders of Moab came to him with ‘the diviner’s fee’ to curse Israel (Numbers 22:7–8). God clearly said that Balaam must not curse Israel (22:12). But when the king of Moab sent more distinguished princes with a much larger diviner’s fee, Balaam asked God the second time (22:19). When Balaam asked God the second time, it became clear that he was actually a servant of mammon and loved the wages of divination. Why? Balaam already knew God’s will not to curse Israel, but because the fee increased, he acted as if he were seeking God’s will by asking again. Because God already knew Balaam’s heart loved the wages, He allowed Balaam to go. And when Balaam went, God’s anger burned against him (22:22).

From this story, it may seem that God changed His mind—initially forbidding Balaam but later allowing him to go. In fact, God did not change His mind; He allowed Balaam to go because He saw that Balaam’s heart loved the wages. This case is similar to Matthew 19:3–8, where the Pharisees asked Jesus about divorce. Jesus answered, “… Because of the hardness of your hearts Moses allowed you to divorce your wives, but from the beginning it was not so” (19:8). Sometimes God allows His people to take a path that He did not intend from the beginning, but He allows it because of the hardness of their hearts.

If we reflect on why God allowed the false teaching of Balaam into the church—even though it was not His original intention—it is because in the Christian world, the Balaam teaching opened wide opportunities for servants of mammon disguised as servants of God, who appear to seek God’s will but actually seek and love the wages of their ministry. God allowed all this to happen because of the hardness of His people’s hearts.

But for the kingdom people, God speaks: “Do not fear, little flock, for your Father has been pleased to give you the kingdom. Sell what you have and give alms…” (Luke 12:32–33). This does not mean that we may not own anything in this world, but the Father in heaven is emphasizing that our true treasure is in heaven and that we should not worry about our daily needs.

We now enter the fifth part of the Sermon on the Mount on the Law of the Kingdom of Heaven, Matthew 7:1–12, with the theme ‘the fellowship of the kingdom people’. Several matters are discussed here: do not judge, do not give what is holy to dogs, prayer, and principles of relationship with others.

Let us begin with the matter of judging. Many Christians do not distinguish between judging and rebuking or pointing out error. Paul advised Timothy to “… rebuke and exhort with all patience and teaching” (2 Timothy 4:2). Jesus also taught how to rebuke a brother who sins (Matthew 18:15–17). Therefore, rebuking or pointing out a brother’s sin is not wrong—indeed, as fellow brothers and sisters, we are encouraged to admonish, rebuke, and build one another up.

But judging is something forbidden for kingdom people. Judging is not only pointing out wrongdoing but also pronouncing a verdict or penalty on a brother we consider guilty. That is the task of a judge—to declare guilt and to deliver a sentence.

Jesus’ disciples would never judge one another if they obeyed His teaching in Matthew 23:1–12. In this passage, Jesus is speaking to the crowds and to His disciples (v.1). Jesus says that the Pharisees and scribes sit in “Moses’ seat,” meaning they have authority over the people; therefore the people must do what they teach, though Jesus warns not to follow their deeds.

Then, in verses 8 to 10, Jesus speaks to His disciples, telling them not to let anyone be called Rabbi, father, or leader. In context, Jesus is teaching His disciples that among them there is no “seat of Moses.” No one has authority over another. All members of the kingdom community are brothers—meaning there is no “Moses’ seat.” There is no hierarchy among the kingdom people,

unlike the fallen Christian world. If there is hierarchy among God’s people, a leader can judge his brother because he can not only rebuke but also impose penalties.

In other words, in the context of an ‘organization’, someone can judge his brother. But kingdom people live in the context of an ‘organism’, and therefore they will not judge one another. Kingdom people only admonish, rebuke, and build one another up as fellow members of an organism. Therefore, Jesus’ command not to judge our brother can indeed be obeyed by kingdom people. In fact, it is Christians who live in an organizational context who violate Jesus’ command not to judge.

Another matter in this section is the instruction not to give what is holy to dogs or throw pearls before swine. The teaching of the Law of the Kingdom of Heaven is like ‘what is holy’ or ‘pearls’, meaning this teaching is not for the general public. This is why Jesus first went up the mountain and only taught when His disciples came to Him. We also need to seek God’s wisdom to know when and how to share the teaching of the kingdom of heaven.

We now reach the sixth part of the Law of the Kingdom of Heaven in Matthew 7:13–29, with the theme ‘kingdom people and the crowds, and the deception that will occur’. Let us begin with Matthew 7:13–14: “Enter through the narrow gate, for wide is the gate and broad is the road that leads to destruction, and many enter through it; but small is the gate and narrow the road that leads to life, and only a few find it.”

The Greek term translated ‘destruction’ here is ‘apoleia’, which means ‘ruin or loss’. The term ‘apoleia’ does not necessarily mean destruction in the sense of losing salvation or eternal damnation in hell. In Matthew 26:8 and Mark 14:4, concerning the woman who anointed Jesus with very expensive perfume, the term ‘apoleia’ is translated ‘waste’. Indeed, the meaning of a term depends on how it is used in its context. We know that the Sermon on the Mount was addressed especially to Jesus’ disciples (Matthew 5:1–2), although eventually the crowds also listened in awe (Matthew 7:28).

Thus, the listeners of the Sermon on the Mount were Jesus’ followers consisting of His disciples and also the crowds. In John 6 we read that the crowds followed Jesus because they sought physical bread, and Jesus rebuked them for this (John 6:26–27). Therefore, the term ‘apoleia’ must be understood as ruin or loss FOR JESUS’ FOLLOWERS. 1 Corinthians 3:13–15 explains this loss or ruin for followers of Jesus: “If anyone’s work is burned up, he will suffer loss; but he himself will be saved, yet so as through fire.”

So, there are two gates and two roads that may be taken by Christians or followers of Jesus. Jesus affirms that the gate leading to life is narrow and the road is difficult, and few find it. We may reasonably conclude that the ‘crowds’ following Jesus will take the wide gate and broad road. Why?

In the Gospels, the crowds consistently followed or sought Jesus for physical bread, healing, miracles, and other material benefits. These things are not wrong as long as they first seek the kingdom of heaven and work for the food that does not perish. The issue lies in the hearts of the followers. If their hearts already prioritize bread, miracles, healing, and other physical matters, then they will naturally choose the easy path—the wide gate and broad road—which will bring loss at the judgment seat of Christ.

The remaining verses in Matthew 7 speak of deception or false prophets, and also of Christians who have performed many miracles, prophesied, and cast out demons but are rejected on the last day. We may conclude that Christians who focus on worldly and outward matters will not stand at the judgment seat of Christ.

Now let us continue this sixth part of the Law of the Kingdom of Heaven regarding ‘kingdom people, the crowds, and the coming deception’. We will discuss the deception that will occur among followers of Jesus. Matthew 7:15 states, “Beware of false prophets who come to you in sheep’s clothing but inwardly are ravenous wolves.” Now we will discuss or identify who these false prophets are. This is very important because in the Christian world there is a tendency to assume that false prophets or false teachers are Christians who have not been born again and do not know Jesus at all. In other words, they are assumed to be ‘outside’ the Christian world—commonly called ‘not insiders’ or ‘not church people’.

The term ‘false prophet’ is translated from the Greek word ‘pseudoprophētēs’, which appears 11 times in the New Testament. Let us look at 2 Peter 2, which speaks extensively about these ‘pseudoprophētēs’. Note verses 15, 20, and 21: “They have forsaken the right way and have gone astray, following the way of Balaam, the son of Beor, who loved the wages of unrighteousness… For if, after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled in them… It would have been better for them not to have known the way of righteousness than, having known it, to turn from the holy commandment delivered to them.”

We see several facts about the ‘pseudoprophētēs’ here. First, they are people who have FORSAKEN THE RIGHT WAY, meaning they once walked in the right way but then went astray into the way of Balaam. Second, they ONCE KNEW Jesus Christ as Lord and Savior and had escaped the defilements of the world, yet became entangled in them again. Third, they are those who TURNED AWAY FROM THE HOLY COMMAND (THE WAY OF RIGHTEOUSNESS) and then followed the way of Balaam. From Peter’s description of these ‘pseudoprophetes’, the identity of these false prophets or false teachers becomes clear: they are Christians who have been born again, have personally known Jesus Christ, have once walked in the way of righteousness, and have even escaped the defilements of the world.

The statement in Matthew 7:15 above, that these false prophets “come to you in sheep’s clothing, but inwardly they are ravenous wolves,” should not be misunderstood as if their true identity is that of SAVAGE WOLVES pretending to be SHEEP. Not so. Paul spoke to the leaders of the church that savage wolves would attack, causing church leaders to teach false doctrines in order to draw the Lord’s disciples away (Acts 20:28–30). Revelation 2–3 mentions three false teachings: the doctrines of Jezebel, Balaam, and the Nicolaitans. Therefore, false prophets or false teachers are church leaders who ARE TRUE SHEEP but are attacked by SAVAGE WOLVES, which refer to the devil. Thus, to be clear, false prophets or false teachers are SHEEP who have been ATTACKED BY SAVAGE WOLVES.

In the Christian world today, the teachings of Balaam, Jezebel, and the Nicolaitans have been widely accepted in many denominations. So, in the context of today’s Christianity, who are the “sheep attacked by savage wolves”? They are church leaders who teach false doctrines in order to draw the Lord’s disciples to themselves.

We continue our discussion of the sixth section in the Law of the Kingdom of Heaven, written in Matthew 7:13–29, concerning ‘deception’. Let us observe Matthew 7:16: “You will know them by their fruits…” Jesus clearly declares that false prophets or false teachers are recognized by their fruit. Many Christians assume that the fruit refers to a person’s character or to the results of a false prophet’s ministry.

However, seeing the context of Matthew 5–7, which speaks about the ‘teaching’ of the Kingdom of Heaven, it is more fitting to interpret the ‘fruit’ of false prophets or false teachers as their teaching. It is from their teaching that we can know who they truly are. We have already discussed from 2 Peter 2 the characteristics of false teachers, namely that they follow ‘the way of Balaam’ (verse 15). In Revelation 2–3, Balaam has become one of the false doctrines, a doctrine that supports and gives opportunity to those who love the wages of their “ministry.” These false teachers or prophets indeed seek personal gain in their ministry. So, it becomes quite easy to recognize these “Balaam-teachers.” If a “servant” of God frequently preaches about how he obtained money, it can be certain that he is a “Balaam-teacher.”

Let us take two false doctrines that are popular in Christianity today, though not accepted by all groups: the false doctrines of tithing and first fruits (money), which are generally understood as monetary offerings from the congregation to their leaders. Although in the books of the New Testament there is not a single example of the early church practicing tithing or first fruits—let alone a specific command to give monetary tithes or first fruits—these “Balaam-teachers” continue to teach them. Sometimes these teachers interpret Jesus’ words in Matthew 23:23, “You should have practiced the latter without neglecting the former,” as though Jesus were recommending tithing for the church. But we know that the context of this verse is a rebuke to the Pharisees and the teachers of the Law, who were under the Law of Moses. Therefore, those living under the Law must tithe, but the church does not live under the Law; it lives under Grace.

In Acts 20:28–30, Paul reveals the motivation of these church leaders in teaching false doctrines: to draw disciples to themselves. These false teachers build their own kingdoms, and for that they need money—to build buildings and support anything that advances “their ministry.” Such things were never practiced by the Apostles or by the servants of the early church.

Thus, we can test the teaching of “Balaam” from Scripture. But then, how can the people of the kingdom recognize them, since not all of them have wide and detailed understanding of Scripture? In truth, the people of the kingdom have been equipped with the ‘anointing within’, enabling them to recognize true teaching (1 John 2:27). His anointing teaches all things to the people of the kingdom. In this way, they can discern these false teachers.

After speaking about the ‘deception’ His followers must face, Jesus ends the Sermon on the Mount by emphasizing judgment (Matthew 7:21–27). 2 Corinthians 5:10 says, “For we must all appear before the judgment seat of Christ, that each one may receive what is due for what he has done in the body, whether good or evil.” Yet we must see God’s judgment in two aspects: the aspect of punishment (what a person sows, he reaps), and the aspect of restoration, as written in Isaiah 26:9: “…for when Your judgments come upon the earth, the inhabitants of the world learn righteousness.”

Let us begin with the first judgment in Matthew 7:21–23: “Not everyone who says to Me: Lord, Lord, shall enter the Kingdom of Heaven, but only he who does the will of My Father in heaven. On that day… we prophesied in Your name, cast out demons in Your name, and performed many miracles in Your name… Then I will declare to them… you workers of lawlessness.” Here it is clear that the judgment depends on whether someone does the will of the Father in heaven—not on prophesying, casting out demons, or working miracles in His name. The followers of Jesus who are denied participation in reigning with Him when the Kingdom of Heaven is fully manifested on earth (commonly called the millennial kingdom) are those who commit ‘lawlessness’, meaning they do not do the Father’s will.

The Greek term translated ‘lawlessness’ is ‘anomia’, meaning the absence of law. It means these followers of Jesus carry out their ministry in His name but violate the Law of the Kingdom of Heaven. The term ‘anomia’ also appears in the parable of the wheat and the tares: “…all who practice lawlessness (anomia) will be gathered out of His kingdom” (Matthew 13:41). Thus, these followers of Jesus are indeed in the Kingdom of Heaven, but during their earthly ministry they did not do the Father’s will and violated the Law of the Kingdom, and therefore they are rejected from reigning on earth at the Lord’s “second coming.”

The next judgment is written in Matthew 7:24–27 concerning two foundations. Followers of Jesus who hear His words and do them are likened to a foundation built on rock. Those who do not are likened to a foundation built on sand. The Lord’s judgment is likened to “the rain descending and the floods coming.” Naturally, the house built on the rock stands firm.

A similarity appears in both judgments: those who endure in the day of judgment are those who do the Father’s will or hear and obey Jesus’ words. At present, it cannot yet be seen whether a Christian performs ministry according to the Father’s will or not. Likewise, whether a Christian is building on rock or sand is invisible, for the foundation cannot be seen. For now, we only see that all Christians are building a ‘house’. Concerning this, Paul’s counsel in 1 Corinthians 4:5 is fitting for reflection: “…do not judge anything before the appointed time, before the Lord comes. He will bring to light what is hidden in darkness and will expose the motives of the heart. At that time each will receive their praise from God.”

Before we continue our discussion on the Kingdom of Heaven in the Gospel of Matthew, we need to observe the structure of ‘discourses’ or ‘teachings’ intentionally arranged by Matthew. There are five major discourses in Matthew, with the remaining content being ‘narrative’—stories about Jesus and the good news of the Kingdom of Heaven.

Let us observe these five divisions, each ending with the phrase “when Jesus had finished saying these things…” The first section, Matthew 5:1–7:29, commonly called the Sermon on the Mount, has already been discussed. The second, Matthew 9:35–11:1, contains the ‘commissioning of the twelve apostles’. The third, Matthew 13:1–52, contains the seven parables of the Kingdom of Heaven. The fourth, Matthew 18:1–35, concerns forgiveness and the parable of the unforgiving servant. The fifth, Matthew 23:1–25:46, contains the rebuke to the Pharisees and teachers of the Law, as well as teachings about the end times.

We know that Matthew’s Gospel is especially directed to readers of Jewish background. Matthew intentionally divides the teaching of the Kingdom of Heaven into five sections, as if presenting Jesus as the ‘new and greater Moses’. The five books—Genesis, Exodus, Leviticus, Numbers, and Deuteronomy—are known as the books of Moses or the Law of Moses. Thus, by dividing the teachings of the Kingdom into five sections, Matthew shows his Jewish readers that, just as Moses was sent by Yahweh, Jesus is sent by the Father to give the Law of the Kingdom of Heaven to the Jewish people.

The comparison Matthew makes between Jesus and Moses is seen in the Sermon on the Mount through the repeated expression, “You have heard that it was said to those of old… but I say to you…” (Matthew 5:21, 27, 31, 33, 38, 43). Thus, by dividing Jesus’ teaching into five discourses, Matthew shows that, just as Moses was sent by Yahweh, Jesus was sent by the Father to give the Law of the Kingdom of Heaven to the Jews. Yet we must remember: “For the law was given through Moses, but grace and truth came through Jesus Christ” (John 1:17).

Before entering the second discourse, let us recall what is recorded in Matthew 9:35: “Jesus went through all the towns and villages… teaching… proclaiming the good news of the Kingdom of Heaven and healing every disease and sickness.” The sequence is clear: teaching, proclaiming, then healing. Teaching and proclaiming the Kingdom are primarily the King’s concern; healing and removing weaknesses serve primarily human concerns. As His followers, we must first teach the laws of the Kingdom, then attend to human needs. We must not reverse this order.

Many in Christianity focus on human needs. Preachers commonly like to preach what appeals to human interests. But Matthew 26:10, 13 states: “…for she has done a beautiful thing to Me… wherever this gospel is preached throughout the world, what she has done will also be told in memory of her.” The woman who broke her alabaster jar did a good deed ‘to Jesus’. And Jesus required that her act be told whenever the gospel is preached. Why? So that we understand that the preaching of the Gospel must produce people willing to break their “alabaster jar” (something precious to them) to do good ‘to Jesus’. Thus, the Gospel is preached so that we may do good to Jesus, not primarily to show how good God is to humans. The Gospel is preached primarily for Jesus’ sake, not for human benefit. By His grace, the people of the kingdom will first teach the laws of the Kingdom so they can do good to Jesus—even breaking their “alabaster jar”—and then attend to the needs of others.

Now we enter the second discourse on the teaching of the Kingdom of Heaven: Matthew 9:35–11:1, which concerns the ‘commissioning of the twelve apostles’. The background of this mission is Jesus’ compassion on the crowds, because they were weary and scattered, like sheep without a shepherd, and because the harvest was plentiful but the laborers were few (9:36–37). Therefore, Jesus called His twelve disciples, gave them authority to cast out evil spirits and heal every disease and weakness, and sent them to proclaim that the Kingdom of Heaven is near.

Let us examine the instructions Jesus gave when He sent them. First, Matthew 10:5–15 explains the mission of the twelve at that time. Second, Matthew 10:16–23 explains the difficulties they would face in preaching the gospel of the Kingdom—then and in the future. Third, Matthew 10:34–42 explains what Jesus asks of us.

There are at least two things we must notice to avoid directly applying these instructions to our current context. First, this commissioning was directed only to the Jews (Matthew 10:5–6), whereas the commissioning for all of Jesus’ disciples throughout history is directed to all nations (Matthew 28:19–20). Second, Luke 22:35–36 shows that Jesus cancelled His earlier instructions regarding taking gold, silver, copper, a bag, extra clothes, sandals, or staff (Matthew 10:9–10).

However, not all the Lord’s instructions in this commissioning were cancelled. His warnings about difficulties and opposition in proclaiming the Kingdom remain true today. Likewise, His demands in Matthew 10:34–42 still stand: that we prioritize the Lord’s interests above everything—even above our own lives.

One more point must be noted carefully: the authority given to the twelve apostles at that time to perform miracles, cast out demons, heal the sick, and raise the dead. At that time the Holy Spirit had not yet been poured out on believers because Jesus had not yet been glorified (John 7:39), meaning He had not yet died, risen, and sat at the Father’s right hand. At that time, the twelve apostles were commanded only to perform miracles and proclaim the Kingdom—proclaim, not teach. Meanwhile, we see that the central teaching of the apostles ‘after’ Jesus was glorified was the teaching of the Kingdom of Heaven. Indeed, the entire New Testament has the Kingdom of Heaven as its main theme.

The Great Commission in Matthew 28:19–20 emphasizes, “…make disciples of all nations… and teach them…” meaning: make all nations disciples of Christ by teaching them the Kingdom of Heaven, for this is the central theme of the New Testament. In today’s Christianity, in general, a shift has occurred in the preaching of the Gospel. The teaching about the kingdom of heaven is no longer a primary matter. Emphases on miracles or worldly success often shift the importance of Christ’s disciples properly understanding the teaching of the kingdom of heaven. But the people of the kingdom receive grace to understand the kingdom of heaven and to exercise its power in daily life.

We have seen that there are five sections of dialogue or teaching about the kingdom of heaven in the Gospel of Matthew, where the third section speaks about ‘the seven parables of the kingdom of heaven’ (Matthew 13:1–52). But before we enter the third section, we need to reflect on chapter 12, where Jesus is accused by the Pharisees, saying, “…It is only by Beelzebul, the prince of demons, that this man drives out demons” (12:24).

This accusation by the Pharisees is very serious, because in the following verses Jesus speaks about the sin of blaspheming/opposing the Holy Spirit (12:32), that the Pharisees are a brood of vipers (12:34), and that they are an evil and adulterous generation (12:39,45). Yet we must remember that they were God’s people bound by the covenant of Moses. Even in Matthew 23:2, Jesus explicitly says that the Pharisees and the scribes sit on Moses’ seat (Moses’ authority), so the crowds must obey them. Thus, when Jesus says they are a brood of vipers, it does not mean they are not God’s people. They remain God’s covenant people under Moses.

Let us look more closely at Jesus’ response in the following verses after the Pharisees accuse Him. First, the devil and the spirits form a kingdom (12:26). Satan is the ruler of this world/system = kosmos (John 12:31). The devil and evil spirits are rulers of the darkness of this world/kosmos or world-system (Ephesians 6:12). Second, because Jesus firmly states that the Pharisees are a brood of vipers, it means that the religious world (system = kosmos) of His day was ruled or influenced by the kingdom of the devil. Third, Matthew 12:43–44 is still part of Jesus’ response to the Pharisees and scribes, meaning that “the evil generation” (the religious world of His time) will be inhabited by “seven spirits” more wicked than the first.

What lesson do we learn here? Many Christians do not understand or recognize the religious world during Jesus’ time, which we usually call Judaism. In truth, it was this religious world that crucified Jesus—not Pontius Pilate, who represented the political world of that era. Repeatedly Pilate tried to release Jesus, but the Pharisees and scribes stirred up the crowds to have Jesus crucified and Barabbas released. The religious world of Jesus’ time was clearly dominated by the kingdom of darkness.

How about the Christian world? Is the Christian world also ruled or influenced by the kingdom of darkness? If we want to understand the Christian world, we must look, and certainly ask for the revelation of the Holy Spirit, to understand the revelation found in the writings of the apostle John. Many Christians—perhaps including Bible teachers—do not see that the New Testament books must be divided into three sections (a trilogy): revelation through Peter and his team, revelation through Paul and his team, and revelation through John and his team.

The revelation given to the apostle John came when the church had already fallen/declined. Revelation 2–3 clearly describes how the church had become the Christian world through the three false teachings of Jezebel, Balaam, and Nicolaitans. Because of this decline, the Lord calls His overcomers to be the representatives of the fallen church. John is the one who frequently uses the term ‘world’/kosmos/system, where the ruler of the ‘world’ is the devil. We will not discuss John’s revelation about the kosmos/world here, but for now we must see that the ‘religious world’ is ruled by the kingdom of darkness, because the devil is the ruler of the world/kosmos.

Now we will study the third section in the Gospel of Matthew that speaks about ‘the seven parables concerning the kingdom of heaven’ (Matthew 13:1–52). Let us glance through Matthew chapters 1 to 12 so that we may understand chapter 13 well. Matthew 1 speaks about the birth and genealogy of Jesus as King. Matthew 2 speaks about the coming of the Magi and their offerings to the King. Matthew 3 speaks about the forerunner of the King and the baptism of the King. Matthew 4 speaks about the temptation of the King and the calling of His four disciples. Matthew 5, 6, and 7 speak about the King’s Sermon on the Mount concerning the laws of His Kingdom. Matthew 8 and 9 speak about the demonstrations and power of His Kingdom. Matthew 10 speaks about the sending of the twelve apostles. Matthew 12 speaks about how Jesus the King was completely rejected by the Jewish religious leaders. Matthew 13:1 states, ‘On that day’, meaning, on the day after Jesus was fully rejected by the Jewish religious leaders—ON THAT DAY JESUS DEPARTED FROM THE MIDST OF THE ISRAELITE FAMILY AND SPOKE IN PARABLES.

The parables of the kingdom of heaven taught by Jesus were not meant to be understood by all Jews. Notice Jesus’ reason for teaching in parables when asked by His disciples: “…To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given” (Matthew 13:11). Thus it is clear that Jesus taught the kingdom of heaven in parables so that only those who received His grace would understand. To the Jewish people in general, or what the Gospels call ‘the crowds’, the parables of the kingdom of heaven were given ‘not’ so that they might understand. Their sight and understanding were closed so that the word of God might be fulfilled, in this case the prophecy of Isaiah (Matthew 13:14–15).

This does not mean that the Jewish people will forever be rejected from participating in the kingdom of heaven. But only a few from among the Jews are accepted into the kingdom of heaven ‘in this dispensation’, namely the chosen ones to whom the Father in heaven is pleased to give the kingdom (Luke 12:32). These chosen ones are called “the little flock” in Luke 12:32, in contrast to the “multitude” or “great flock” of the Jewish nation.

Let us begin with the first parable in Matthew 13—the parable of the sower. In fact, this parable does not yet speak about what the kingdom of heaven to be established on earth will look like. The parable of the sower merely speaks about the ‘response’ of people to whom the “seed” of the word of the kingdom, or the “seed” of Jesus as Life (zoe), is sown.

But the other six parables in this chapter are all introduced with the phrase, “The kingdom of heaven is like…” (verses 24, 31, 33, 44, 45, 47). Therefore, these six parables tell us what the kingdom of heaven to be established on earth will be like.

Let us summarize the parable of the sower. Jesus as the sower—and later His disciples as well—sows the ‘seed of the word of the kingdom’ and receives different responses depending on the “type of soil” (the heart of a person) where the seed falls. There are four types of soil: first, the path; second, rocky ground; third, thorny ground; and fourth, good soil.

The soil on the path represents those who hear the word of the kingdom but do not understand it, so the evil one snatches it away, and it never grows (v. 19). Rocky ground represents those who hear the word of the kingdom and initially grow because they receive it with joy, but they have no root (v. 21). When trouble or persecution arises because of the word of the kingdom, they quickly fall away. Thorny ground represents those who hear the word of the kingdom and begin to grow, but bear no fruit because of the worries of the world and the deceitfulness of wealth (v. 22). Good soil represents those who hear the word of the kingdom and understand it, and thus bear fruit—some a hundredfold, some sixty, and some thirty.

There are several lessons from this parable. First, Jesus—and of course His apostles—preached the word of the kingdom of heaven. Jesus certainly also spoke about the church, but the ‘focus’ of His teaching was the word of the kingdom. Second, this parable shows that a person’s response determines whether the word of the kingdom will bear fruit or not. But we must not quickly draw the conclusion that everything depends on human response, as is often taught in the Christian world.

Notice again verse 11, which we have discussed: some receive grace to understand the mysteries of the kingdom of heaven, while others do not. Thus the conclusion is that everything depends on the will of the Father in heaven—whether He is pleased to give someone the kingdom (Luke 12:32). Human hearts that have fallen into sin are corrupt and no one seeks God (Romans 3:11). If someone understands the word of the kingdom, it is because the Father works in his heart.

The third lesson we must see concerns “fruit.” In the Christian world we often hear about the “fruit” of a Christian—how many souls he wins, his character, or even material blessings resulting from his “ministry.” These are ‘not’ the fruit meant here.

The fruit referred to is what James 1:18 describes as becoming part of the ‘firstfruits’ of creation. The firstfruits in the NT context are the chosen ones who mature earlier and are ready to be harvested by the Lord Jesus to reign with Him in establishing the kingdom of heaven on earth, so that the earth moves toward the new earth. Through His death and resurrection, Jesus has sown Himself as Life into His chosen people, and therefore He will receive fruit—those who will carry out the Father’s will with Him on the earth.

Now we enter the second parable in Matthew 13—the parable of the weeds among the wheat. This parable says that the kingdom of heaven is like a man who sowed good seed in his field, but the enemy came and sowed weeds among the wheat. The Lord Jesus is the one who sows the good seed, and the wheat represents the children of the kingdom. The devil is the one who sows the bad seed, and the weeds are the children of the evil one.

Generally in the Christian world “weeds” are understood as people who claim to be Christians but are not born again or have not received the “seed” of Christ or Christ’s Life (zoe). Such an interpretation does not understand the fall of the church described in Revelation 2–3. The revelation given to John concerns the fall of the church from John’s time onward—throughout church history—as represented by the seven churches of Asia Minor. After the church fell, the Lord calls His overcomers, and we will see that the “wheat” represents these overcomers.

We must understand that the devil sowed the bad seed ‘in the Lord’s field’, so that both weeds and wheat are in the Master’s field. At first, weeds and wheat are very similar, making it impossible to distinguish them. Therefore the Master forbids His servants from pulling up the weeds before the harvest, lest they uproot the wheat as well.

This parable describes what the kingdom of heaven is like, because it begins with “the kingdom of heaven is like…” At the beginning, only Jesus sowed the good seed—the children of the kingdom. When the church was born at Pentecost, only “good seed” was sown. But later the devil sowed bad seed into the church, causing it to split into thousands of denominations—the Christian world today. Initially the church consisted only of “wheat-seed,” but it expanded into the Christian world containing both “weed-seed and wheat-seed.” Within the Christian world there are “weeds,” meaning people who commit lawlessness (Matthew 13:41).

It is interesting that the word ‘lawlessness’ (v. 41) is ‘anomia’ in Greek, the same term used in Matthew 7:21–23, where people say ‘Lord, Lord’ and perform many miracles, prophesy, and cast out demons in the Lord’s name—but are rejected by Jesus because they practice ‘anomia’ (lawlessness). Clearly the people described in Matthew 7:21–23 are from within the Christian world—perhaps even famous figures who conduct large miracle-filled meetings.

Furthermore, verse 41 states that at the harvest, everything that ‘causes stumbling’ will be gathered. We must pay attention to the term ‘causes stumbling’ (Greek: ‘skandalon’) in this verse, also used in Revelation 2:14: “…you have there those who hold to the teaching of Balaam, who taught Balak to cause Israel to stumble (skandalon) so that they might eat food sacrificed to idols and commit sexual immorality.” Thus, causing others to stumble refers to false teaching (Balaam) sown by the devil into the church, leading God’s people to idolatry and immorality. In fact, there are three false teachings sown by the devil into the church as described in Revelation 2–3: the teaching of Jezebel (usurping the authority of Life in the church), Nicolaitans (subjugating the laity so the church is divided into two classes), and Balaam (a doctrine that legitimizes commercialism in the church).

Such is the condition of the kingdom of heaven, where “weeds” and “wheat” exist together. In truth, the “weeds” are Christians who have been born again but have accepted or even teach the false doctrines of Balaam, Nicolaitans, and Jezebel. But at the time of the harvest, weeds and wheat will be separated, so that “…the righteous will shine like the sun in the kingdom of their Father…” (Matthew 13:43).

Now we enter the third parable in Matthew 13—the parable of the mustard seed (13:31–32): “…the kingdom of heaven is like a mustard seed… Although it is the smallest of all seeds, when it has grown, it is larger than all the garden plants and becomes a tree, so that the birds of the air come and make nests in its branches.”

We must understand that the mustard seed is a type of ‘vegetable seed’, the smallest of them. And when this vegetable seed is planted, it should produce a ‘vegetable plant’ according to the law of growth God established: “…each yielding seed according to its kind…” (Genesis 1:11). But when this mustard seed is planted in the Lord’s field, it becomes a tree so that the birds of the air come and nest in its branches (13:32).

The growth of the mustard seed into a tree is unnatural, abnormal, and violates the ‘law of growth’ established by God. Indeed the kingdom of heaven established on earth begins as merely a ‘seed’ in the person of the Lord Jesus Christ. But after the death and resurrection of Jesus, the kingdom of heaven then bore fruit into 120 people (the church) on the day of Pentecost. The church should have grown and produced ‘fruit according to its kind’, which in this parable is the type of vegetable. If the church later grows into a ‘large tree’ so that birds nest on its branches, then there is a ‘violation of the law of growth here’.

A ‘tree’ in the Bible is a symbol of people (Psalm 1:1–3; 52:8; 92:12–14; 128:3). Meanwhile, “birds” are a symbol of the evil one in the parable of the sower (Matthew 13:4,19). But the Bible also speaks of good birds, as the Holy Spirit is symbolized as a “dove” (Matthew 3:16). Therefore, the church that grows into a “large tree” is the result of both the work of the Holy Spirit and the work of the devil.

God’s chosen people certainly understand how the church has become this big Christian world. The church, which should have manifested the ‘kingdom of heaven on earth’, is now presenting “little kingdoms” (denominations) belonging to their leaders. If someone objects, saying that God also works and blesses within the Christian world, this is indeed true, because the Christian world has become large due to the work of the Holy Spirit, but also due to the work of the devil. On one hand, the church has indeed become large and blessed by the Holy Spirit, just like the Christian world today; but on the other hand, this remains a violation of the law of growth God has established.

Jesus has declared the laws of the kingdom in the Sermon on the Mount (Matthew 5–7). At the end of His sermon, Jesus stressed that on the last day there would be many who say ‘Lord, Lord’, and who perform many miracles, prophecies, and cast out demons in His name. But at that moment Jesus frankly declares, “Depart from Me, you who practice lawlessness” (Matthew 7:23). The term ‘lawlessness’ comes from the Greek ‘anomia’, which means ‘without law’ or ‘violation of the laws of the kingdom’, which in the parable above refers to the ‘law of church growth’. So this is not ‘evil’ in the sense of murder, adultery, or other crimes, but that these ‘servants of God’ violate the laws of the kingdom of heaven.

The kingdom of heaven on earth will indeed grow, and its expansion will have no end (Isaiah 9:6). However, its growth or expansion must follow the laws of the kingdom established by God. Matthew 15:13 affirms, “Every plant that My heavenly Father has not planted will be uprooted.” The denominations, which are the “little kingdoms” belonging to their leaders, are not the “plants” planted by the Father in heaven, even though God indeed blesses them. In the Christian world there is a misunderstanding—one might even call it a “blunder”—that God’s blessings are proof of His approval. The Father in heaven has blessed the whole world by giving His only Son to take away the sin of the world. But this does not mean the Father is pleased with the way of life of sinful people. TO BLESS and TO BE PLEASED are two completely different things. In His time, the Father in heaven will uproot the plants that He did not plant.

Next, we enter the fourth parable of the kingdom of heaven, the ‘parable of the woman and the leaven’ (Matthew 13:33). This parable begins with the expression ‘the kingdom of heaven is like’ a woman who mixes leaven into three measures of flour until all of it is leavened. To understand this parable, we must understand what the “woman” and the “leaven” symbolize here.

Throughout the Bible, a woman always symbolizes the church as the bride of Christ. Meanwhile, leaven appears about 38 times in the entire Bible, and the expression unleavened appears 60 times. In the OT context, Israel understood leaven as something evil before Yahweh, because there were many prohibitions against using leaven. However, Israel did not understand why leaven was forbidden.

But in the NT context, we understand why leaven is something ‘evil’ in God’s sight. Jesus and Paul reveal this. First, Jesus warned His disciples to beware of the ‘leaven’ (teaching) of the Pharisees and Sadducees (Matthew 16:5–12). Luke 12:1 defines leaven as the hypocrisy of the Pharisees. Second, Jesus warned about the ‘leaven’ of Herod, which is his wicked lifestyle (Mark 8:15). Third, Paul advised the church in Corinth to celebrate with ‘unleavened bread’, meaning purity and truth (1 Corinthians 5:8). Fourth, in his letter to the Galatians, Paul warned about the ‘leaven’ of Judaistic teaching that is legalistic and ritualistic (Galatians 5:9). So clearly, ‘leaven’ always depicts a teaching, lifestyle, or hypocrisy that is displeasing to God.

Thus, the woman who inserts ‘leaven’ into the dough is the church, particularly its leaders, inserting ‘leavened/false teachings’ into it. The NT reveals very clearly how leaders insert ‘leaven’ into the church. Paul in Acts 20:29–30 explains how savage wolves attack the church so that leaders DRAW the disciples of the Lord to themselves with false teaching. Revelation 2–3 also explains to us three false teachings: the teaching of Jezebel (usurping Jesus’ authority), Balaam (commerce/merchandising), and the Nicolaitans (dividing the church into two classes: Priest–People, Pastor–Congregation).

For the “little flock” or kingdom people to whom the Father has been pleased to give the kingdom of heaven, it is not difficult to understand the parable of the ‘woman and the leaven’. We must understand that leaven works secretly, slowly, but inevitably will leaven the whole dough. Since the days of the apostle John, the church has been leavened by the three false teachings above. Therefore, Scripture calls for the overcomers—simple people who do not take part in these three false teachings.

Indeed, the Christian world has been entirely leavened; therefore the Lord calls the kingdom people to “Come out of her, My people, so that you will not share in her sins or receive any of her plagues” (Revelation 18:4).

We now discuss the fifth parable of the kingdom of heaven, the parable of the ‘hidden treasure’ in Matthew 13:44: “The kingdom of heaven is like treasure hidden in a field, which a man found and hid again; and for joy over it he goes and sells all that he has and buys that field.”

It is emphasized that the kingdom of heaven is like a ‘treasure hidden in a field’. Thus, it is clear that the ‘hidden treasure’ is the kingdom of heaven. The verse states that this ‘hidden treasure’ or ‘kingdom of heaven’ is found by a man. Who is this man who, upon finding this ‘hidden treasure’, rejoices, sells all he has, and buys the field where the treasure is?

If we remain consistent in interpreting the parables in Matthew 13, then we know that the man who buys the field containing the ‘hidden treasure’ is Jesus Christ. The sower in the first parable is Jesus; the one who sows good seed in His field is also Jesus; therefore it is natural to interpret the man who buys the field containing the hidden treasure as also Jesus. Besides, no one can ‘buy’ the hidden treasure (the kingdom of heaven) except Jesus Christ.

The field in this parable is, of course, the world. Jesus, as the ‘Lamb of God’, has redeemed the sin of the world/taken away the sin of the world (John 1:29). 1 John 2:2 affirms that Jesus is the atoning sacrifice for the sins of the whole world. Jesus is the Savior of the world—not just of believers. Although Jesus ‘bought’ the field (the world), His attention is directed toward the ‘kingdom of heaven’ (the kingdom people) ‘hidden’ within the world.

Some interpreters say that the ‘hidden treasure’ is the church, meaning the Christian world as a whole. But if we observe all NT teaching about the church and the kingdom of heaven, we know that this is not correct. Jesus indeed said, ‘I will build My church’, but the Christian world is not the church as built by Jesus. The Christian world is the early church that has been fragmented into tens of thousands of denominations by the three false teachings of Jezebel, Balaam, and the Nicolaitans (Revelation 2–3).

So then, who are the kingdom people or the ‘hidden treasure’? Luke 12:32 explains: “Do not be afraid, little flock, for your Father has been pleased to give you the kingdom.” This is the decision and sovereignty of the Father, who has been pleased to give the kingdom of heaven to the little flock. The kingdom of heaven is given by the Father to the little flock ‘freely’, because Jesus has ‘bought’ and fully paid for the ‘hidden treasure’ with His own blood.

One more thing to remember about this parable: Jesus did not only buy the ‘hidden treasure’, but also the field (the world). This means all humanity has been bought and redeemed by His blood. That is why Jesus said in John 12:32, “And I, when I am lifted up from the earth, will draw all people to Myself.” All people have been bought and redeemed by the blood of Jesus; therefore all people rightfully belong to Jesus, no longer to the devil. It is only in this present age that Jesus’ focus is on the kingdom people. How will Jesus draw all people to Himself? The Bible teaches that Jesus, together with the “little flock,” will take back the captives of the devil in the ages to come. Hallelujah.

We continue with the sixth parable, the ‘merchant and the fine pearl’, in Matthew 13:45–46: “Again, the kingdom of heaven is like a merchant seeking fine pearls, and upon finding one pearl of great value, he went and sold all that he had and bought it.”

This sixth parable is essentially the same as the fifth parable of the ‘hidden treasure’. The fine pearl here is certainly the ‘kingdom of heaven’, and the merchant seeking it is ‘Jesus Christ’. It is emphasized that when the merchant found the pearl of great value, he sold all he had to buy it.

Let us consider briefly how Jesus ‘sold all He had’ to obtain the kingdom of heaven. Philippians 2:6–8 affirms: “He, being in the form of God… emptied Himself by taking the form of a servant… He humbled Himself by becoming obedient to the point of death—even death on a cross” (ILT). It is affirmed that He existed in the form of God and was equal with God. This speaks of His existence before incarnation—equal with God. But in that equality, He “emptied Himself” by taking the form of a servant. The meaning of “emptied” (‘kenoo’, a verb) does not mean He “abandoned” His divine equality, but rather that He ADDED the form of a servant (humanity) to His divine existence. The apostle John explains that the Word (‘Logos’) became flesh (John 1:1,14). He, who is equal with God, became a human named JESUS. That Jesus died on the cross is the meaning of ‘selling all He had’.

We must always remember that the price of the fine pearl (the kingdom of heaven) has been bought/paid in full by JESUS. The kingdom people, to whom the Father is pleased to give the kingdom of heaven, DO NOT PAY ANYTHING TO RECEIVE IT (Luke 12:32). If so, why did Jesus say that those who want to follow Him must take up their cross (Matthew 10:38; 16:24)?

To answer this, we need a correct concept of the ‘kingdom of heaven’ that has been ‘bought’ and paid in full by Jesus on the cross. Christians struggle to understand the kingdom of heaven because in the Christian world it is commonly accepted that “believe in Jesus and go to heaven.” The “heaven” meant here is a pleasant place where the streets are made of gold, where believers merely sing, and even the famous Pastor Erastus Sabdono claims there will still be dogs in heaven—in that pleasant place.

Such a concept of “heaven” is far from the meaning of the ‘kingdom of heaven’ as revealed to John in Revelation. Consider Revelation 5:10: “You have made us kings and priests to our God, and we shall reign on the earth” (ILT). The term ‘us’ refers to the kingdom people symbolized as the ‘twenty-four elders’ and the ‘four living creatures’ (Revelation 4:4,6). At the coming of Jesus, the kingdom people, with glorified bodies, will function as kings and priests (according to the order of Melchizedek) and will serve ON EARTH UNTIL THE EARTH MOVES TOWARD THE NEW EARTH AND THE NEW HEAVEN.

In order for the kingdom people to function as kings and priests according to the order of Melchizedek, they must be processed or shaped by the Father in heaven. When the Father processes, trains, and shapes us, we will experience much tribulation (Hebrews 12:11; Acts 14:22). But these trials and sufferings are not the price we pay to enter the kingdom of heaven—they are the shaping of the Father so that we can function as kings and priests when the kingdom

of heaven is established on earth. JESUS DESCRIBES THE SUFFERING OF THE KINGDOM PEOPLE WHO FOLLOW HIM AS “TAKING UP THEIR CROSS.” Thus, it is clear that we pay no price at all to enter the kingdom of heaven, for the price has been paid in full by Jesus on the cross.

We will discuss briefly the ministry of the High Priest, Jesus, symbolized by ‘another angel’ in Revelation 8:1–3. Let us observe verse 3: “…And he was given much incense to offer with the prayers of all the saints on the golden altar before the throne.” Notice the symbolic action of this ‘other angel’—he not only offers much incense but also the prayers of all the saints. What is the meaning of this symbolic act?

We must look at several NT verses regarding the function of Jesus as our High Priest. John 17:9 affirms, “I pray for them. I do not pray for the world, but for those whom You have given Me, for they are Yours.” This prayer was offered by Jesus on the last night He gathered with His disciples, and Judas—the betrayer—was no longer with Him. Note that Jesus prays only for His disciples—those given to Him by the Father. Here Jesus explicitly says He does not pray for the world. Who is the ‘world’ that Jesus means here?

We must assign the correct meaning to the term ‘world’ according to its context in the writings of the apostle John. If the term ‘world’ appears in John 3:16, then we know that the world here means all human beings, that is, all those whom the Father loves. If the term ‘world’ appears in 1 John 2:15–16, where we are forbidden to love the world, then the ‘world’ referred to there is the religious system. Pay attention to the entire context of Jesus’ discourse on His final night with His disciples. When Jesus said that the world hated Him and His disciples, the ‘world’ referred to is the religious world, namely Judaism, which possessed the Torah (John 15:25). Thus, if we observe the entire context of Jesus’ conversation on that last night, we know that the ‘world’ Jesus referred to in His prayer is the religious world—Judaism. Therefore, we understand what Jesus meant in His prayer above: that He was not praying for the world, that is, the religious world (Judaism), which killed Him and hated His disciples.

This does not mean that Jesus, as the High Priest, will not save the religious world, or the world in the sense of all humanity. For in John 12:32, Jesus clearly stated that He will draw ALL PEOPLE to Himself. However, the work of Elohim has its own stages or order, just as written in 1 Corinthians 15:23–28. So, in the end Jesus will save the whole world, as He has been given the title ‘Savior of the world’.

But in this age, as the High Priest, Jesus prays for and forms only those who have been given to Him by the Father. As the High Priest according to the order of Melchizedek, Jesus forms those given to Him by the Father so that they themselves become priests according to the order of Melchizedek. Thus, at His coming, Jesus will be the High Priest according to the order of Melchizedek among priests—those given to Him by the Father.

Observe Jesus’ next prayer in John 17:21: “that they may all be one, just as You, Father, are in Me and I in You, that they also may be in Us, SO THAT THE WORLD MAY BELIEVE that You have sent Me.” When, at His coming, His chosen people have been formed into priests and kings, and Jesus has become the High Priest according to the order of Melchizedek among the priests, and the King above all kings, then the stage will have arrived in which the whole world will be saved.

Thus, the symbolic act of ‘another angel’ offering incense and the prayers of all the saints (priests and kings) is the offering of ‘fragrant’ prayers before the Father for the salvation of the world. The prayers of His chosen ones (the kings and priests) are included in the offering of ‘incense’ that rises as a sweet aroma before the Father, through Jesus Christ as the High Priest.

We conclude the teaching on the kingdom of heaven in Matthew 13 with a question and statement by Jesus to His disciples (vv. 51–52): “JESUS said to them, ‘Have you understood all these things?’ They said to Him, ‘Yes, Lord.’ And He said to them, ‘Therefore every scribe who has been made a disciple to the kingdom of heaven is like a master of a house who brings out of his treasure things new and old’” (LITV).

Here Jesus emphasizes that a ‘scribe’ who receives and understands the teachings of the kingdom of heaven is likened to a householder who brings out treasures both old and new. This means that Jesus’ disciples who understand the teachings of the Kingdom of Heaven are like “scribes” who teach and distribute their “treasures,” both new and old. The treasure of Jesus’ disciples is stored in “earthen vessels,” which is “the kingdom of heaven is within you” (Luke 17:21). These disciples teach the message of the Kingdom of Heaven with an understanding expressed as “the new and the old.”

The Jews understood the expression “the new and the old,” for it appears several times in the Old Testament. Let us take a few examples. First, in the case of Yahweh’s blessing (Leviticus 26:10). Second, in the case of “manna” (Joshua 5:12). Third, in the case of “the beloved” (Song of Songs 7:13). Fourth, in the case of the covenant (Jeremiah 31:31; Hebrews 8). Jesus also used the expression “new and old” when He taught (Matthew 9:17; Luke 5:36–39). Therefore, the expression “new and old” carries important meaning in the teaching of the Kingdom of Heaven.

Let us look at two key meanings within the expression “the new and the old” in relation to the teaching of the Kingdom of Heaven. First, the Old Testament and the New Testament. Every teacher or proclaimer of the Kingdom of Heaven understands that the OT is merely symbols, prophecies, and shadows, while the NT is the fulfillment or reality of the OT—its fulfillment being “Christ, or the kingdom of heaven within the believer” (Colossians 1:27; 2:17; Luke 17:21). Second, the expression ‘New Heaven and New Earth’ (Revelation 21:1–4). We know that Revelation is the revelation of Jesus Christ given to the Apostle John in symbolic language (Revelation 1:1). The New Heaven and New Earth are actually symbols of the new man, where there is no longer the consequence/wages of sin, which is death (Romans 6:23; Revelation 21:4). Therefore, the first (old) heaven and earth created by Elohim in Genesis 1:1 are in fact all human beings who possess the ‘heavenly’ and ‘earthly’ dimensions—the spiritual and the physical. Thus, the Father’s plan is to create humanity (in two dimensions), then through a process of “falling,” bring all humanity to be restored as new human beings. This is the teaching of the Kingdom of Heaven proclaimed by its messengers.

Generally, the Christian world does not understand the expression ‘new heaven and new earth’, teaching instead an eternal hell where some human beings who are not chosen (possibly the majority) are cast into a place to be tormented forever. Likewise, the Christian world fails to understand the teaching of the Kingdom of Heaven by mixing the worship systems of OT–NT, priesthood models of OT–NT (Aaron vs. Melchizedek), God’s blessings in OT–NT forms, and even doctrines such as a “fairy-tale heaven” far away, tithing and firstfruits (money), ‘visible and invisible church’, and the doctrines of Jezebel, Nicolaitans, and Balaam in Revelation 2–3.

The people of the kingdom will certainly be outside the ‘system (cosmos) of Christianity’ that has been deeply influenced by the teachings above. Just as Jesus, John the Baptist, and His apostles stood outside the religious system of Judaism, so also are the people of the kingdom.

Before we enter the fourth teaching on the kingdom of heaven in Matthew’s Gospel—namely Matthew 18—let us look at the moment when Jesus asked His disciples at Caesarea Philippi about who the Son of Man is (Matthew 16:13–20): “… Simon Peter said, ‘You are the Messiah, the Son of the living Elohim!’ … ‘You are Peter, and on this rock I will build My church, and the gates of Hades shall not overpower it. And I will give you the keys of the kingdom of heaven…’”

Here we limit our discussion to Jesus’ words about ‘the church’ and ‘the kingdom of heaven’. We have learned that Jesus, John the Baptist, and also the twelve apostles (Matthew 10), all proclaimed that the kingdom of heaven is near. Indeed, Jesus would build His church, but His proclamation—the good news—was the kingdom of heaven.

The term ‘church’ appears only twice in Matthew’s Gospel, in chapters 16 and 18, but the term ‘kingdom’ appears about 58 times. Notice Jesus’ words above: “I WILL build My church.” This means that at the moment Jesus spoke, the church He would build did not yet exist. However, as we know, the kingdom of heaven was already present on earth in the person of Jesus Christ. When Jesus cast out demons by the power of Elohim, the kingdom of heaven had already come upon the earth (Matthew 12:28). The church was born at the outpouring of the Holy Spirit on the Day of Pentecost in Jerusalem.

To bring the church into existence on earth, Jesus had to die, rise, sit at the right hand of the Father, and pour out His Holy Spirit upon the disciples. Many Christians speak of the Holy Spirit as the power of Elohim equipping the church to be witnesses of Jesus. But in truth, the Holy Spirit is the LIFE-GIVING SPIRIT. Note 1 Corinthians 15:45: “… the first man, Adam, became a living soul; the last Adam became a life-giving spirit.” The last Adam is certainly Jesus Christ, and the expression “life-giving spirit” (Greek: ‘pneuma zoopoieo’) should be translated as THE LIFE-GIVING SPIRIT (the life of Christ = ‘zoe’). This is why John 10:10 affirms that Jesus came to give His life—‘zoe’—and that His disciples may have ‘zoe’ abundantly. This means that this ‘zoe’ life must grow, for indeed this ‘zoe’ life, when given, is still a “seed.” The seed of ‘zoe’ life must grow so that we may know the true Elohim and Jesus Christ whom He sent (John 17:3).

Now let us come to our theme: the kingdom of heaven. The parable of the sower, which we previously discussed, illustrates Jesus sowing the life of ‘zoe’. There are two types of soil—stony and thorny—where the seed of ‘zoe’ does not grow or bear fruit. These two soils represent Christians who have been born again, for they have received the seed of Christ’s life (‘zoe’). We will see later that the entire teaching of the kingdom of heaven in Matthew’s Gospel proves that NOT ALL BORN-AGAIN CHRISTIANS WILL BE RECEIVED INTO THE KINGDOM OF HEAVEN.

Unfortunately, in the Christian world it is widely believed that “BELIEVING IN JESUS MEANS GOING TO HEAVEN.” The concept “believe in Jesus, go to heaven” does not exist at all in the New Testament writings—much less the notion of a “fairy-tale heaven” far away. What is true is: BELIEVE IN JESUS, RECEIVE ‘ZOE’ LIFE. In the Gospel of John, there are many expressions stating that believing in Jesus results in eternal life (‘zoe’). Whether the seed of ‘zoe’ life grows or not is another matter altogether.

Furthermore, born-again Christians will not be evacuated (taken away) from the earth to a “faraway heaven.” What the NT writings proclaim is that the kingdom of heaven will be established on this earth to liberate creation, and only those to whom the Father in heaven is pleased to give the kingdom will partake in it (Luke 12:32; Romans 8:19–21).

Let us continue the narrative where Jesus asked His disciples at Caesarea Philippi who the Son of Man is. Matthew 16:21 states: “From that time Jesus began to show His disciples that He must go to Jerusalem and suffer many things at the hands of the elders, chief priests, and scribes, and be killed, and on the third day be raised.” The phrase ‘from that time’ means that from the moment Jesus revealed His identity as the Messiah to His disciples, He then declared that the Messiah must suffer, die, and rise on the third day.

To the average Jew, a suffering Messiah was not the Messiah they expected, for they awaited a Messiah who would liberate Israel from surrounding enemies, bring peace to the world, and of course rebuild the Temple. Therefore, Peter took Jesus aside and rebuked Him, hoping that Elohim would spare Him from suffering (16:22). Jesus’ response must have shocked him. Jesus said that Peter’s human thinking was Satanic and a stumbling block to Him. Jesus then laid down the requirement for anyone who would follow Him: they must deny themselves and take up their cross.

In truth, Peter’s thought was good from a human perspective. Perhaps driven by love for Jesus, he wished that Jesus be spared from suffering. Here we learn that even the best of human thoughts can become a “stumbling block” for anyone following Jesus. Following Jesus means thinking what Elohim thinks. Following Jesus means doing His will, regardless of what humans think about it. Isaiah 55:8 affirms: “For My thoughts are not your thoughts, neither are your ways My ways, says the LORD.”

Indeed, whatever humans think, feel, or decide is ultimately an effort to preserve their ‘life’, or to preserve themselves—perhaps their reputation, honor before others, possessions, or anything highly valued. But it is precisely this self-preservation that hinders them from following Jesus. This is why Jesus insists that anyone who wants to follow Him must not preserve themselves or their ‘life’. Each person must deny themselves for the sake of following Jesus.

If so, can the proclamation of the kingdom of heaven still be called good news (gospel)? If following Jesus involves self-denial, bearing the cross, and suffering, can this still be called good news? Yes, certainly—because whether something is good must be determined by Elohim. Humanity, having eaten from the tree of knowledge of good and evil, indeed has its own criteria for good and evil. But in truth, no one is good except Elohim alone (Mark 10:18).

The good news (gospel) of the kingdom of heaven cannot be separated from suffering for following Jesus. Paul states clearly: “Indeed, all who desire to live godly in Christ Jesus will suffer persecution” (2 Timothy 3:12). Paul even urges Timothy: “Share in suffering as a good soldier of Christ Jesus” (2 Timothy 2:3). If the preaching of the gospel aims to spare humans from all suffering in this world, then it is certainly not the gospel of the kingdom of heaven.

Let us now enter the fourth section of the kingdom of heaven teachings, namely Matthew 18:1–35, concerning forgiveness and the parable of the unforgiving servant. This entire chapter actually concerns fellowship among members of the kingdom, and especially emphasizes how precious the lost or straying member is.

Matthew 18:1 states: “At that time the disciples came to Jesus and asked, ‘Who then is the greatest in the kingdom of heaven?’” This question concerns the relationship among members in the kingdom of heaven—and who is the greatest? Jesus answers with several points of teaching. First, one must become like a little child (vv. 2–4). Second, one must not become a “stumbling block” to another member (vv. 5–9). Third, one must not despise even the smallest member, for the Father in heaven greatly values the least and does not will that they perish (vv. 10–14). Fourth, if a member sins, he must listen to the church (vv. 15–20). Fifth, one must forgive other members wholeheartedly (vv. 21–35).

Let us begin with the first. Verse 3 states: “… Truly I say to you, unless you turn and become like little children, you will never enter the kingdom of heaven.” From this verse we see that a person must repent and become like a little child in order to enter the kingdom of heaven. Let us see the context of the entire chapter so that we can understand what “entering the kingdom of heaven” means. Notice the term ‘in’ in verse 1. This means that the disciples were asking Jesus about members who were already in the kingdom of heaven. Also note the terms ‘your brother’ in verse 15, ‘the church’ in verse 17, and Peter’s reference to ‘my brother’ who sins (verse 21). All of these show that the context of Matthew 18 is the relationship among members who are already in the kingdom of heaven.

If so, what does the expression ‘enter the kingdom of heaven’ in verse 3 mean? If we look at the parables in chapter 13 that we have discussed—the parables of the sower, the wheat and tares, and the net—we know that Christians who have been born again are already IN the kingdom of heaven, but that on the day of judgment, not all these Christians who are born again will be accepted to reign and ENTER the kingdom of heaven that will be established on earth. That is why Christians who are already in the kingdom of heaven in this present age are not necessarily guaranteed to enter the kingdom of heaven in the next age, namely the age of the millennial kingdom (Revelation 20:4). On the day of judgment, when the Lord Jesus returns, all Christians who have been born again will be judged by the Lord Jesus. Whether a person is found to have repented and become like a little child—this is what determines whether someone enters the kingdom of heaven or not.

From the explanation above, it seems as if entering the kingdom of heaven is determined by the behavior of Christians, namely whether they have repented and become like little children or not. However, we must look at all the books of the New Testament to gain proper understanding of this matter. All the New Testament clearly speaks of grace. Paul testifies that even though he worked harder than the others, he still said that all of this was by the grace of God. Luke 12:32 also clearly states, “Do not be afraid, little flock, for your Father has been pleased to give you the Kingdom.” Therefore, the Father in heaven forms the people of the kingdom in such a way that they can repent and become like little children, meaning fully entrusting themselves to the Father’s care, and thus be able to enter the kingdom of heaven.

Let us continue our discussion regarding the disciples’ question to the Lord Jesus about who is the greatest in the kingdom of heaven (18:1). In verse 3, which we have already discussed, Jesus does not immediately answer who is the greatest in the kingdom of heaven. Instead, He first emphasizes that unless one repents and becomes like a little child, he will not even enter the kingdom of heaven, nor reign with Him in the millennial kingdom on earth.

In verse 4, Jesus finally answers the disciples’ question regarding who is the greatest in the kingdom of heaven. The Indonesian Bible (LAI) uses the word ‘and’, making it appear as if there are two criteria Jesus gives in verse 4—first, to humble oneself, and second, to become like a little child. The translation of the original text should read, ‘humble himself as a little child’. The Greek term translated ‘humble oneself’ here is ‘tapeinoō’, which means to humble oneself both in condition and in heart. Let us consider the meaning of ‘humbling oneself’ according to the context of Matthew chapter 18. We have seen that the context of Matthew 18 concerns the relationships among fellow members of the kingdom of heaven. Therefore, humbling oneself here not only means having humility, but also one’s ‘condition’ before fellow members of the kingdom.

What is the meaning of one’s ‘condition’ before fellow members of the kingdom? Scripture explains very clearly why the church has fallen and become tens of thousands of denominations as we see today. The cause is the pride of certain church leaders. Paul explains the beginning or root cause of the church’s fall in Acts 20:28–30. The context of this passage is Paul’s address to the leaders (elders) of the church in Ephesus. In verse 29, Paul emphasizes that he knows—meaning what he says next is certain to happen after he leaves—namely, that fierce wolves will attack some leaders. This attack will cause some church leaders to draw disciples (members of the kingdom) away from the true path to themselves so that they become their followers (verse 30).

What does it mean to draw disciples away from the true path? Notice once more the goal of these leaders in verse 30: “so that they will follow them.” Therefore, the ‘true path’ referred to in this verse is being a follower of Jesus Christ alone. Church leaders must not draw disciples to themselves; they may only ‘equip’ the disciples (Ephesians 4:12). This is the meaning of the ‘condition’ of some leaders before members of the kingdom—drawing disciples to themselves.

Let us apply this matter of ‘humbling oneself’ before fellow members of the kingdom to the context of the Christian world. We know that the Christian world is essentially groups of disciples, some following one leader and some following another. Certainly, this is not only the responsibility of leaders who draw disciples, but also of church members who sometimes proudly mention the leaders they follow. Paul rebukes this behavior in 1 Corinthians 1:10–13.

Paul strongly opposes divisions in the church. For division in the church destroys the priesthood of all believers (1 Peter 2:9). There are cases where Paul says, “Be imitators of me.” But what he means is to follow Paul’s ‘example’ (1 Corinthians 11:1). Unfortunately, in the Christian world, drawing disciples is not only a PRACTICE by certain leaders but has become a DOCTRINE—the doctrine of the Nicolaitans (Revelation 2:15). The doctrine of the Nicolaitans is a teaching that justifies the ‘dominion of leaders over other members’. This doctrine divides the church into two classes: priest–laity (Catholic) and clergy–laity (Protestant). When it becomes a ‘doctrine’ and not merely a practice, it has been taught, widely accepted, justified, and no longer questioned. Whatever justification leaders may give, drawing disciples to themselves is an act of pride—not humbling oneself before fellow members, as Jesus taught.

Let us move on to the second point in the teaching of the kingdom of heaven in Matthew 18—do not be a ‘stumbling block’ to fellow members (verses 5–9). Matthew 18:6 affirms, “But whoever causes one of these little ones who believe in Me to stumble, it would be better for him to have a heavy millstone hung around his neck and to be drowned in the depths of the sea.”

The term ‘cause to stumble’ in this verse comes from the Greek ‘skandalizō’, meaning ‘to cause someone to sin’. But we must remember that the entire context of chapter 18 concerns relationships among members of the kingdom. Therefore, the meaning of ‘causing to stumble’ is making fellow members of the kingdom of heaven sin. Specifically, Jesus emphasizes those He calls ‘these little ones who believe in Me’.

This matter of ‘skandalizō’ is extremely serious among members of the kingdom. Jesus even states that any member of the kingdom who commits ‘skandalizō’ should be drowned in the sea. So serious is this matter that Jesus says if your hand or foot causes you to stumble, cut it off and throw it away (verse 8). Likewise, if your eye causes you to stumble, pluck it out (verse 9). Of course, this must not be interpreted literally; Jesus is emphasizing the seriousness of committing ‘skandalizō’.

Matthew 18:7 declares, “...for offenses must come, but woe to the one through whom they come.” This is consistent with what Jesus says about Judas: “The Son of Man will go just as it is written about Him, but woe to that man who betrays Him. It would be better for him if he had not been born” (Matthew 26:24). Likewise, the Lord has decreed that stumbling offenses will occur among members of the kingdom—but woe to the member who causes them.

We recall the parable of the wheat and the tares (Matthew 13). It is said that not only the Son of Man sows seed, but the devil also sows his. What is interesting is that wheat and tares are almost indistinguishable at first. Thus, the member of the kingdom who causes others to stumble is almost indistinguishable from one who does not, at least in the early stages. But at His coming, “The Son of Man will send out His angels, and they will gather out of His kingdom all stumbling blocks (skandalon) and all who commit lawlessness” (13:41). It is extremely serious for members of the kingdom who cause others to stumble, for they “will be thrown into the blazing furnace; in that place there will be weeping and gnashing of teeth” (13:42). Therefore, we must earnestly seek His grace so that we do not commit ‘skandalon’ or become stumbling blocks to fellow members in the kingdom, whether through our behavior or through our teaching.

Let us continue discussing the kingdom teachings in Matthew 18. It has been emphasized that there are five points of kingdom teaching in this chapter. We have discussed the first two, and now we will discuss the next two: third, do not despise even the smallest member, because the Father in heaven greatly values the smallest member and does not want them to go astray (verses 10–14); and fourth, if a member sins, he must listen to the church (verses 15–20).

Let us consider these two points. Verses 10–14 teach us not to despise even the smallest member of the kingdom, and that we must give special attention so that they do not go astray. Paul also teaches us to give special honor to the members of the Body who seem less honorable (1 Corinthians 12:23). This is emphasized because not only did the Son of Man come to save the lost, but the Father in heaven also greatly cares for the one who is lost and rejoices more over the one who is restored than over those who were not lost.

The next teaching is that we must rebuke our brother who sins (verse 15) privately. The purpose of rebuking is clear—to win him back, if he listens to you. If he does not listen, the rebuke must continue until it is brought before the congregation. The point is clear: do not let our brother be lost. In today’s age of information technology, this “private” rebuke is not always necessary, because anyone can teach errors or misleading ideas on social media, affecting many Christians, especially if they have many followers. In such situations, the member of the kingdom who is moved by God must publicly correct the error, in order to save the person and those who hear them.

In the Christian world, people often equate ‘rebuking/correcting’ with ‘judging’. Rebuking or correcting a fellow member is a command from God. Correcting someone is not judging them. The difference is this: judging is not only pointing out faults but also pronouncing sentence on our brother. In today’s fallen Christianity, judgment is reserved for organizational leaders who have ‘positional authority’ over their subordinates. We will discuss this further in Matthew 23 regarding “Moses’ seat,” because Jesus does not want ‘hierarchy’ (positional authority) in the church.

Verse 19 in this section states, “Again, truly I tell you that if two of you on earth agree about anything they ask for, it will be done for them by My Father in heaven.” This verse is not about prayer in general, because the context is prayer concerning the restoration of a sinning brother. Thus, if two members of the kingdom agree in prayer regarding anything related to the restoration of a sinning member, the Father in heaven will grant it. This shows how precious a lost member of the kingdom is in the sight of the Father.

Let us continue the kingdom teachings in chapter 18 and consider the final point, the fifth—namely, that we must forgive fellow members who wrong us wholeheartedly (verses 21–35). This final point begins when Peter asks Jesus how many times he must forgive a brother who sins against him. Jesus’ answer—“seventy times seven”—means we must always forgive. Jesus then explains why we must always forgive with a parable.

Matthew 18:23 says, “Therefore the kingdom of heaven is like a king who wanted to settle accounts with his servants.” Many kingdom parables in Matthew emphasize that there will be an accounting or judgment for all members of the kingdom on the last day. For example, the parables of the wheat and tares, the dragnet, the wise and foolish virgins, the talents, and the faithful and wicked servants—all of these teach us that there will be an accounting on the last day. As a result, some members of the kingdom will be accepted, and others rejected. In the parable we are discussing, what determines whether a member of the kingdom is accepted or rejected is whether he always forgives his brother wholeheartedly.

Generally, in the Christian world, there is difficulty in accepting the kingdom teaching that one member of the kingdom may be rejected while another may be accepted. One cause is slogans or expressions that are widely believed, such as “once saved, always saved,” “believe in Jesus, go to heaven,” and other sayings or teachings that prevent Christians from seeing the plan of the Father in heaven. If by God’s grace a Christian understands the plan of the Father, he will not struggle to understand the kingdom teachings proclaimed by Jesus and His apostles.

Let us step back briefly to consider the Father’s plan so that the parable about ‘forgiveness’ above can be better understood. Genesis 1:26–28 tells us that the focus of the Father’s plan is the earth, not heaven. His plan never changes, for He is God who does not change. His plan is that humanity should subdue everything that creeps on the earth. We know that ‘everything that creeps on the earth’ refers to the kingdom of the devil and his evil spirits. Man as an individual cannot subdue the devil’s kingdom; it must be a ‘kingdom of humans’ confronting the ‘kingdom of the devil’. That is why Jesus came as a man to establish His kingdom on earth. This is the plan of the Father—to establish the kingdom of the Messiah on earth in order to subdue the kingdom of the devil. The entire New Testament explains how the Father’s plan unfolds in establishing the Messiah’s kingdom on earth.

One crucial element in how the Father establishes the Messiah’s kingdom on earth is through ‘settling accounts’ with His servants, or with the members of the kingdom. If a member of the kingdom is rejected on the ‘day of accounting’, it means he will not take part in the Messiah’s

kingdom that will be established on earth. This does not speak of whether he is saved or not, nor whether he will be thrown into eternal hell forever, as taught in the traditional doctrine of eternal hell which many Christians widely accept. If there are members of the kingdom of heaven who are accepted on the day of reckoning, then they will take part in the Messianic kingdom that will be established on this earth. This Messianic kingdom will surely conquer the kingdom of the devil, because Jesus as the King has already defeated the devil. All human beings who are captives of the devil will be seized by Jesus and His kingdom. That is why Jesus said that He would draw all people to Himself (John 12:32).

Therefore, on the day of reckoning, the question will be whether Christians will take part in the Messianic kingdom that will be established on the earth or not. May this explanation of the Father’s plan help us better understand the parable about forgiveness above.

Before we enter the final section (the fifth section) of the teaching of the kingdom of heaven (Matthew 23–25), let us look at several cases or stories. For now we will discuss the case of a rich young man who asked Jesus about how to obtain eternal life (Matthew 19:16–26). In this case there is something very important that Jesus taught about the difference between ‘obtaining eternal life’ and ‘entering the kingdom of heaven’.

Let us first discuss ‘obtaining eternal life’. The young man begins with a question about what good deed he must do in order to obtain eternal life (verse 16). This question is certainly incorrect, because no human being can obtain eternal life through good deeds. That is why Jesus corrected this question with the statement that no one is good except God alone (verse 17).

However, in order to teach this young man that he could not obtain eternal life by his good deeds, Jesus continued by giving him a requirement to obtain life, namely obeying the Law of Moses (verses 17–19). The young man, so proud and unaware of his true condition, replied, “All these things I have kept; what do I still lack?” (verse 20). Jesus immediately exposed the young man’s inability by saying that he must be perfect, sell all he had, and follow Jesus (verse 21). Here the young man’s inability is revealed. It turns out he could not meet the requirement Jesus gave in order to follow Him. The young man was bound to his wealth, and thus he went away sorrowful (verse 22).

The lesson here is that obtaining eternal life (‘zoe’) cannot be achieved through good deeds, but only by believing in Jesus. This lesson is also shown in the people’s question to Jesus in John 6:28–29: “What must we DO…?” Jesus answered, “…that you BELIEVE in Him…” Throughout the Gospel of John there are many statements that by believing, one receives eternal life (‘zoe’). However, the ‘zoe’ received by believers is still only a “seed” and needs to grow. That is why John 10:10 emphasizes that we must receive ‘zoe abundantly’, meaning it must grow to maturity and bear fruit.

Then Jesus continued His teaching to His disciples about ‘entering the kingdom of heaven’ (verse 23). Jesus stressed how difficult it is for a rich person to enter the kingdom of heaven, to the point that it would be easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of heaven. The point is clear: for man this is impossible, but with God all things are possible (verse 26).

Now we come to the important point in this section, namely the difference between ‘obtaining eternal life’ and ‘entering the kingdom of heaven’. In Christianity, these two matters — obtaining eternal life (‘zoe’) and entering the kingdom of heaven — are generally considered the same. A false statement that has long been accepted within Christianity is that BELIEVING IN JESUS GUARANTEES ENTERING HEAVEN. Jesus and His apostles never taught this. What is true is that BELIEVING IN JESUS GIVES ETERNAL LIFE (ZOE). Whether that zoe-life grows and bears fruit is an entirely different issue.

The parable of the sower, which we have discussed, explains that Christians who have believed in Jesus and received zoe-life (categorized as ‘rocky ground’ and ‘thorny ground’) do not grow and do not bear fruit. And other parables about the kingdom of heaven in the Gospel of Matthew — indeed the entire New Testament — also explain that NOT ALL CHRISTIANS WHO ARE BORN AGAIN WILL NECESSARILY BE ACCEPTED INTO THE KINGDOM OF HEAVEN THAT WILL BE FULLY ESTABLISHED ON EARTH. Jesus will come “the second time” as the righteous Judge to judge us all (the church). On that ‘day of reckoning’, everything will become clear.

It seems that the Christian world has indeed preached another gospel. Jesus and His apostles preached only one gospel, the gospel of the kingdom of heaven. THERE ARE NOT TWO GOSPELS IN THE NEW TESTAMENT, ONLY ONE: THE GOOD NEWS (GOSPEL) OF THE KINGDOM OF HEAVEN. At His coming, Jesus and the citizens of the kingdom will fully establish the kingdom of heaven on earth. And the expansion of the kingdom of heaven on earth will not cease (Isaiah 9:6). The kingdom of heaven on earth will subdue all things so that the world moves toward the new earth and new heavens.

Let us continue the story in Matthew 19, where Peter asked Jesus: “…We have left everything and followed You. Therefore what shall we have?... Truly I tell you, at the renewal of all things, when the Son of Man sits on His glorious throne, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel” (verses 27–28).

We have discussed the previous story about the rich young man in which Jesus stressed how hard it is for a rich person to enter the kingdom of heaven. Jesus’ statement shocked the disciples, and therefore Peter asked what they would receive for following Him. Jesus affirmed that the disciples would receive a reward at the ‘renewal of all things’, namely sitting on twelve thrones and judging the twelve tribes of Israel.

Let us discuss the reward that the disciples of Jesus will receive. This reward is clearly given at the ‘renewal of all things’. The Greek word translated ‘renewal’ here is ‘palingenesia’, which appears only twice in the New Testament. The other occurrence is in Titus 3:5, translated by the Indonesian Bible as ‘rebirth’.

The concept contained in the term ‘palingenesia’ is broader than merely ‘rebirth’ or ‘renewal’. ‘Palingenesia’ also means ‘the restoration of all things’, and even ‘the ending of the old age and the beginning of the new’. Jesus used this term in the sense of the beginning of a total restoration process from the fallen first creation toward the new creation. And this process begins when He comes in His glory (commonly called the second coming) and gives rewards to His disciples.

In the case of the twelve apostles, their reward is sitting on twelve thrones and judging the twelve tribes of Israel. What about the reward for other disciples who follow Jesus? Revelation 20:4 affirms: “Then I saw thrones, and those who sat on them were given authority to judge…” The people mentioned here are the overcomers of the church throughout the ages. See Revelation 3:21: “To him who overcomes, I will grant to sit with Me on My throne…” Thus, the overcomers in the church are the ones given authority to judge.

We must understand that the authority to judge given by Jesus to the overcomers is within the context of ‘palingenesia’, that is, within the context of ‘the renewal of all things’. So it does not mean judging in the sense of declaring condemnation. Consider Isaiah 26:9: “…for when Your judgments come upon the earth, the inhabitants of the world learn righteousness.” Therefore, the authority to judge means the authority to carry out ‘the restoration of all things’, so that the world learns what is right.

The reward Jesus gives to His disciples is clearly based on each disciple’s deeds. Revelation 22:12 states: “Behold, I am coming soon, and My reward is with Me, to give to each person according to what he has done.” Nevertheless, all of this remains by the grace of God. Paul said that he worked harder than the others, but ‘not I’, he emphasized, ‘but the grace of God that was with me’ (1 Corinthians 15:10).

We are still discussing the reward of following Jesus, which is related to ‘entering the kingdom of heaven’. This matter is important because in Christianity there is a widely accepted belief that all born-again Christians will certainly enter heaven and will only stand before Christ’s judgment to determine the size of their reward. In other words, all born-again Christians will surely receive a reward and enter the kingdom of heaven. Is this true?

Before discussing rewards, we need to be clear about the stages of the Father’s plan in heaven in establishing His Son’s kingdom on earth. First, the kingdom of heaven came to earth in and through the person of Jesus Christ. At His coming, the church had not yet been born, which is why Jesus said, “I will build My church.” Second, through His death, resurrection, and ascension into heaven, the Holy Spirit (the Spirit who gives ‘zoe’-life) was poured out upon 120 people in Jerusalem. This was the birth of the church, the ‘called-out ones’. The church becomes the instrument called to bring forth the kingdom of heaven on earth. Third, the kingdom of heaven will be fully manifested on earth at the second coming of Jesus. This is where the judgment of Christ takes place. The parables related to the second coming of Jesus in Matthew are the parable of the faithful and unfaithful servant (Matthew 24), the parable of the wise and foolish virgins, and the parable of the talents (Matthew 25).

Let us pay attention to Paul’s statement related to the theme we are discussing. 1 Corinthians 3:14–15 says: “If what has been built survives, the builder will receive a reward. If it is burned up, the builder will suffer loss, but yet will be saved—even though only as one escaping through the flames.” From these verses we see that some Christians, whose service endures the test of God’s fire, will receive a reward. But others, whose service is burned up, will suffer loss, even though they will still be saved “as through fire.” In other words, some Christians will receive a reward; others will fail to receive a reward. This understanding aligns with the parables we mentioned above (Matthew 24–25), and it also aligns with the revelation of the kingdom of heaven throughout the New Testament.

Therefore, the belief that all born-again Christians will certainly receive rewards and enter the kingdom of heaven that will be established on earth has no foundation in the revelation of the New Testament. The reward for Christians at the coming of Jesus is to reign on earth as kings and priests according to the order of Melchizedek. See Revelation 5:10, which speaks of this: “You have made them to be a kingdom and priests to serve our God, and they will reign on the earth.”

The event in which Christians receive their reward is explained by Paul in Romans 8:19–21: “For the earnest expectation of the creation eagerly waits for the revealing of the sons of God… the creation itself will be delivered from the bondage of corruption into the glorious liberty of the children of God.” This is the event in which Christians receive their reward and are manifested on the earth with glorified bodies to liberate creation. This is also the meaning of entering the kingdom of heaven, not in the sense of “a faraway heaven,” but in the sense of the kingdom of heaven that will be fully manifested on earth. This is the beginning of the ‘restoration of all things’, or ‘palingenesia’, the renewal we have discussed.

Let us discuss a bit more about the reward of following Jesus. After Jesus answered Peter’s question about rewards, He continued: “But many who are first will be last, and the last first” (Matthew 19:30). Then Jesus explained this statement through the parable of the laborers in the vineyard (Matthew 20:1–16).

This parable describes the kingdom of heaven as like a landowner seeking laborers for his vineyard. The parable is very simple, and we will not discuss the entire story, but we will take several important points from it.

First, the landowner — who of course represents the Father in heaven — acts very justly, especially toward the workers who came first. This is because he had already agreed with them on the wage of one denarius for the day. Second, the landowner has full freedom to use his belongings as he wishes (verse 15). This speaks of the sovereignty of the Father in heaven to do whatever He pleases. Third, the error of the workers who came first was that they grumbled against the landowner’s decision. There was envy in the hearts of the first workers. Because of this envy, the parable ends with the conclusion: “So the last will be first, and the first will be last” (verse 16).

In the teaching of the kingdom of heaven, the sovereignty of the Father in heaven is very important — indeed, it may be said to be the foremost. This sovereignty of the Father is evidence that everything is by His grace. There is nothing in humans that can be boasted. Paul also firmly said that whoever boasts should boast in the Lord, meaning boast in what God has done in us.

Let us take two verses to clarify what we are discussing. Luke 12:32 says: “Do not be afraid, little flock, for your Father has been pleased to give you the kingdom.” Luke 17:9–10, speaking of service, emphasizes: “Does he thank the servant because he did what he was commanded? So you also, when you have done everything you were told to do, say, ‘We are unworthy servants; we have only done our duty.’”

The teaching of the kingdom of heaven — even our entire lives — becomes simple and easy when we see that everything has been predetermined by the Father in heaven. Psalm 139:16 also affirms the Father’s sovereignty in determining all things: “Your eyes saw my unformed body; all the days ordained for me were written in Your book before one of them came to be.”

In Christianity there is a teaching about free will that has gone “too far.” To prove that humans have responsibility before God, it is claimed that they must have ABSOLUTE free will. This doctrine of “absolute free will” is also what gave birth to the myth about the fall of Satan, from a good angel (Lucifer) into an evil devil. We will not discuss all of that here.

However, by teaching that the Father in heaven determines all things, we do not deny that every creature possesses a will. Angels, humans, animals, and even trees all have a will. That is why Jesus ‘rebuked’ the fig tree that bore no fruit, because even though it was only a tree, it still had “responsibility” to bear fruit. Therefore, all of us must take responsibility because we have a will, but our ‘will’ is determined ENTIRELY by the Father in heaven.

Thus, even our “reward” is entirely determined by the sovereignty of the Father in heaven. Even whether we will take part in the kingdom of heaven that will one day be fully manifested on earth—this too is determined by the decision of the Father in heaven. For those of us who fully trust in the Father’s love, what we are discussing here is not difficult to accept.

We will now examine the story of Jesus and His disciples entering the city of Jerusalem and being rejected by the chief priests and the scribes (Matthew 21). This rejection by the Jewish leaders is recorded in Matthew 21:15: “But when the chief priests and the teachers of the law saw the wonderful things He did, and the children shouting in the temple courts, ‘Hosanna to the Son of David,’ they were indignant.” Of course, not everyone rejected Jesus. When Jesus entered Jerusalem riding on a donkey, the crowds welcomed Him, crying out, “Hosanna to the Son of David.” However, since the Jewish nation as a whole was represented by its leaders who occupied “Moses’ seat,” the rejection by the leaders was regarded as the rejection of the entire nation of Israel.

There are several events in Matthew 21 that we need to note. First, Jesus cleansed the Temple, which had been turned into a den of robbers by the Jewish leaders (v. 13). Second, Jesus “rebuked” the barren fig tree, which symbolized the nation of Israel (Jeremiah 24:2,5,8). Third, the hypocrisy of the Jewish leaders was exposed when they questioned Jesus’ authority. Jesus asked them about John’s baptism—was it from man or from heaven? And they lied, because they feared the people who regarded John as a prophet (vv. 25–26). All these events prove the corruption of the Jewish religious leaders, and for this reason they rejected Jesus as the Messiah.

Jesus then told two parables: the parable of the two sons and the parable of the tenants. These parables were directed at the Jewish leaders who rejected Him. The parable of the two sons explains that Israel, as the firstborn son (Exodus 4:22), did not do the Father’s will, while ‘tax collectors and prostitutes’, which can be understood as representing the church, did the Father’s will and thus entered the kingdom of heaven (v. 31).

The parable of the tenants was also directed at the Jewish leaders who rejected Him. Therefore, the kingdom of heaven would be taken away from the Jewish nation and given to a people (the church) who would produce the fruit of that kingdom (v. 43). In fact, the Jewish nation had been entrusted with the kingdom of heaven, though only in symbolic form (the Davidic kingdom as a symbol of the Messianic kingdom). But when the reality of the kingdom arrived in the person of Jesus, they rejected Him. Therefore, the kingdom of heaven was taken from them. Until today, the kingdom of heaven has not been given back to the Jewish nation because its leaders continue to reject Jesus as their Messiah.

The consequences of Israel’s rejection of Jesus were immense. In A.D. 70 the Temple was destroyed by General Titus, and since then there has been no Temple, which was the core of the Mosaic covenant. The synagogues scattered everywhere cannot replace the function of the Temple for Israel. Synagogues are merely places for gathering and studying the Law, but sacrificial ceremonies cannot be performed there.

What lesson does this hold for the church, which has now been entrusted with the kingdom of heaven? Has the church produced the ‘fruit of the kingdom’ for the Lord Jesus? Has the church manifested the kingdom of heaven on earth? These questions are extremely important for the church.

We continue our study with the parable of the wedding banquet (Matthew 22:1–14). Apparently, this parable continues Jesus’ conversation with the chief priests and the Pharisees in the previous chapter (21:23–46). Jesus begins the parable by saying that ‘the kingdom of heaven’ is like a king (the Father in heaven) who prepared a wedding banquet for his son (Christ Jesus).

The parable emphasizes that those who had already been invited refused to come for various reasons. Therefore, the king sent his servants to the crossroads to invite anyone they found. After the wedding hall was filled, the king entered to meet the guests and found one who was not wearing wedding clothes. It must be remembered that in Eastern custom, the host provided wedding garments for all guests. Thus, if someone refused to wear the garment provided by the host, it was considered an insult. For this reason, the king commanded his servants to bind the man hand and foot and throw him into the outer darkness. The parable concludes with the statement, “For many are called, but few are chosen” (22:14).

This parable tells us that those who had been invited but refused to come represent the Jewish nation as a whole. They had been invited to the wedding banquet because they were bound to Yahweh through the Mosaic covenant. Meanwhile, those invited from the crossroads who entered the banquet hall represent the church. But not all within the church who are ‘called’ will partake of the wedding banquet, because only a few among the called are chosen.

The term ‘called’ means having been saved, born again, and having received the seed of Christ’s life (‘zoe’). Passages such as Romans 1:7, 1 Corinthians 1:2, and Ephesians 4:1 clearly show that ‘called’ means made holy—set apart for God’s purposes. But ‘chosen’ means becoming an overcomer who will reign with Christ (Revelation 17:14). Jesus said to His disciples, “You did not choose Me, but I chose you and appointed you so that you might go and bear fruit…” (John 15:16). Thus, being called and being chosen are both acts of grace. The “wedding garment” in the parable is also provided by the host. Everything is grace.

Again, we see that not every born-again Christian will take part in reigning with Christ at His coming. Only those who have been granted grace to be called, chosen, and appointed to bear fruit will reign with Him during the millennial kingdom on earth.

We continue with Jesus’ question to the Pharisees who were gathered: “What do you think about the Messiah? Whose son is He?” They answered, “The son of David.” He said to them, “How is it then that David, speaking by the Spirit, calls Him ‘Lord’? For he says: ‘The Lord said to my Lord: Sit at my right hand until I put Your enemies under Your feet.’ If then David calls Him ‘Lord,’ how can He be his son?” (Matthew 22:42–45).

In the preceding verses, Jesus had been tested by the Pharisees, Sadducees, and scribes with questions about ‘paying taxes to Caesar’, ‘the resurrection’, and ‘the greatest commandment’. He answered all of them perfectly, and when it was His turn to ask them a question, they could not answer.

Jesus’ question about the Messiah was meant to correct their concept of who the Messiah is. The Pharisees and scribes understood only the physical aspect—that the Messiah would be the son of David. Therefore, they expected a Messiah who would restore a physical kingdom like David’s, rebuild a physical Temple like David’s (though built by Solomon), deliver Israel from physical enemies, and bring earthly peace.

Such a physical understanding proves they did not grasp the nature of the Mosaic covenant (OT), which consisted of symbols, shadows, and prophecies. The awaited Messiah was to fulfill all those symbols, shadows, and prophecies. The Messiah would be the ‘reality’ of all OT symbols, shadows, and prophecies. Colossians 2:16–17 states, “… with regard to food and drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day; these are a shadow of the things that were to come, but the reality is Christ.” Colossians 1:27 also affirms, “… Christ in you…” Thus, Christ dwelling within the believer is the ‘real substance’ of all OT symbols, shadows, and prophecies.

Notice how the Pharisees equated the Messianic kingdom with the kingdom of David. Yet Jesus affirmed that David called the Messiah ‘Lord’. This means the Messiah is greater than David. Therefore, the Messianic kingdom belongs to a higher dimension than the Davidic kingdom. The Messianic kingdom is heavenly (the kingdom of heaven), while David’s kingdom was earthly (a physical kingdom). This is one of the main reasons the Jewish religious leaders (Judaism) rejected Jesus as their Messiah. While Israel expected deliverance from physical enemies—the Roman Empire at the time—Jesus came to deliver Israel from the bondage of sin, Satan, and evil spirits.

How about the Christian world today? Does Christianity fail to understand that Jesus fulfills all OT symbols, shadows, and prophecies? It appears that much of Christianity is not far different from the religious leaders of that time. Consider the nature of Christian worship today. Jesus said true worship must be in spirit and in truth (reality). This means that worship is the daily life led by Christ within the believer.

Whether a believer is led to work here or there, gather with fellow believers in this place or that, or simply gather with family at home—all must be done based on Christ’s inward leading. This is the real worship in spirit. But Christian worship today has become full of regulations: must do this, must do that… organizational rules, leaders’ rules, and even rules taken from the OT such as tithing, firstfruits, faith pledges, and so on. In essence, Christian worship has become similar to Jewish worship with its rituals and regulations.

As we know, the Gospel of Matthew contains five major divisions of teaching about the kingdom of heaven, while the rest consists of narratives about Jesus and the good news of the kingdom. Let us recall these five sections: first, Matthew 5:1–7:29 (the Sermon on the Mount); second, Matthew 9:35–11:1 (the commissioning of the twelve apostles); third, Matthew 13:1–52 (the seven parables of the kingdom); fourth, Matthew 18:1–35 (forgiveness and the parable of the unmerciful servant)—and we have discussed these four. We now enter the final section, the fifth, in Matthew 23–25—Jesus’ rebukes of the Pharisees and scribes, and His teaching on the end times and the judgment of God’s servants.

Let us begin with Matthew 23:1–12, which is the introduction to this teaching about the kingdom of heaven. Notice Matthew 23:1: “Then Jesus said to the crowds and to His disciples.” In this teaching, Jesus is speaking to two groups: the crowds and His disciples. We must clearly see this distinction, because Jesus’ teachings differ between these two groups.

To the crowds, Jesus taught them to obey everything the scribes and Pharisees taught, because they sat on “Moses’ seat,” but they were not to imitate their actions (vv. 2–3). Jesus then explained why the crowds should not imitate the works of the scribes and Pharisees (vv. 4–7).

But starting in verse 8, Jesus spoke to His disciples, for the verse begins with, “But you…” If we carefully observe the context, we will see that Jesus was essentially speaking about “Moses’ seat.” It is this seat that caused Jesus to say the crowds must follow the Pharisees’ teachings, while His disciples were given completely different instructions because they were not under “Moses’ seat.” Understanding what Jesus meant by “Moses’ seat” is crucial.

What is “Moses’ seat”? It refers to the authority of Moses—meaning a religious authority that applied only under the Mosaic covenant (OT). For this reason, the crowds had to obey the teachings of the scribes and Pharisees, regardless of their bad behavior. The authority of Moses that the scribes and Pharisees held is what required the crowds to obey their teaching.

But among Jesus’ disciples (the church), there must be no “Moses’ seat.” The church has its own authority. Jesus’ teaching to His disciples is very clear: THERE MUST BE NO AUTHORITY OTHER THAN THE AUTHORITY OF JESUS. We see here that Jesus’ authority over the church is not delegated to ‘church rabbis/teachers’, or ‘church fathers’, or ‘church leaders’. Jesus’ words in verse 8, “You are all brothers,” in context means there must be no “Moses’ seat” in the church. No religious office, no religious authority, no human leader’s authority may exist in the church apart from Jesus. JESUS HIMSELF DIRECTLY GOVERNS EVERY MEMBER OF THE CHURCH. In other words, THERE MUST BE NO RELIGIOUS OFFICE OF ANY KIND IN THE CHURCH.

Let us continue our discussion about “Moses’ seat” in Matthew 23:1–12. We have emphasized that “Moses’ seat”—a religious office or religious authority—applied only under the Mosaic covenant (OT) and not under the New Covenant (the church). Therefore, in the church there must be no “Moses’ seat,” no religious office, no religious authority, no authority of leaders, except the authority of Jesus. Jesus directly governs every member of the church through His own authority. Jesus never delegated His authority to leaders. The concept of delegated authority exists only in human governmental systems. So why does the modern church use the idea of delegated authority? This is what we will now examine.

There are two things we must understand clearly. First, how Jesus directly governs every member of the church. When Jesus said, “I will build My church,” it means He Himself will build His church. He Himself directly governs and builds His church. Of course, Jesus uses leaders as His instruments. For this reason, Jesus gave apostles, prophets, evangelists, pastors, and teachers to EQUIP the church so that it may grow to maturity (Ephesians 4:11–12).

We must always remember that apostles, prophets, evangelists, pastors, and teachers HAVE NO AUTHORITY whatsoever over the members of the church. So how does Jesus exercise direct authority over His church? Through His death, resurrection, and ascension into heaven, Jesus has given The ‘Life-Giving Spirit’ to establish His church. On the day of Pentecost, when the Life-Giving Spirit was poured out, the church was born on this earth. Therefore, the authority of Jesus over His church is what we call ‘the Authority of the Life of Christ’. The Life of Christ (‘zoe’) directly governs every member of the church, because the church is an organism (the Body of Christ).

Colossians 2:19 explains to us how the church as an organism can grow: “and not holding fast to the head, from whom all the body, through the joints and ligaments, being supplied and knit together, grows with the growth that is from God” (ILT). We see from this verse that the “joints and ligaments” are the leaders of the church (as an organism) who supply and knit the organism together so that the Body (the organism) can grow with ‘the growth of God’.

The Greek expression ‘auxano ho auxesis ho theos’, translated as ‘grows with the growth that is from God’, actually means ‘may increase with the increase of God’. The meaning is that through the function of the “joints and ligaments,” the church grows with GOD’S OWN GROWTH AS LIFE. The growth of the church is the growth of Life because the church is an organism. Thus, through the authority of Life within the organism, Jesus directly governs His church. The leaders merely function as “joints and ligaments” that supply and unify the Body. These leaders are what we call the ‘leaders of the organism’, as opposed to the ‘leaders of organizations’ within the Christian world.

If so, how did the church, which began as an organism, fracture into tens of thousands of organizations? We will discuss this in point two.

We continue to discuss whether leaders have authority over other church members. Why, in the Christian world, is there a notion of ‘delegated authority’, as if leaders possess an authority that can be delegated to subordinates? In the first point, we already explained that Jesus directly governs every member of His church through the authority of Life—His own authority—because Jesus is Life (I am the ‘zoe’). This is why the apostle John said, “But the anointing which you have received from Him remains in you, and you have no need that anyone should teach you…” (1 John 2:27). The anointing within the inward being of every believer is the ‘zoe’ (the Life) that Jesus has given. This inward Life of Christ teaches Christians everything. Thus, through His Life, Jesus governs every member of the church, for each member lives being led by Life, or by the Spirit who gives Life.

If so, does the church not need leaders? Of course the church needs leaders, because Jesus Himself gives leaders to the church—but only to equip every member so that all the members may, in turn, build up the Body of Christ by obeying ‘the inward anointing’ (Ephesians 4:12; 1 John 2:27). In this way, the church remains in its essence an organism (a Body) directly governed by the authority of the Life of Christ, even though there are apostles, prophets, evangelists, shepherds and teachers, elders/overseers, and deacons. This was the condition of the early church in the Book of Acts, where we find seventy expressions such as ‘led by the Spirit’, ‘the Spirit said’, ‘the Holy Spirit forbade’, and so on. All church members—including the leaders—were governed solely by the Holy Spirit, even as Paul called himself ‘a prisoner of the Spirit’.

Now we come to the second point: how did the church, which began as an organism, become divided into tens of thousands of organizations/denominations? The New Testament explains plainly the beginning of this process, though it is generally not taught by religious leaders in the Christian world. In fact, Christian religious leaders often obscure this by means of the false teaching of the ‘visible–invisible church’, or by claiming that denominations are ‘the church’.

The initial cause of why the church (as an organism) became tens of thousands of denominations is written in Acts 20:29–30: “I know that after my departure, savage wolves will come in among you and will not spare the flock. Even from among your own selves will arise men who speak perverse things to draw away the disciples after themselves.” The context of these verses is Paul’s farewell to the elders of the church in Ephesus.

The earliest disease of the church’s downfall is clearly revealed in these verses: the attack of “savage wolves” upon some leaders. The motivation of the “savage wolves” is obvious—they do not spare the church (the flock), and their method is to attack the leaders who can be attacked. The impact of this attack is twofold: first, it caused certain leaders to teach FALSE TEACHINGS; second, they DREW disciples to follow them. Disciples who had previously followed the true way—that is, following the authority of Jesus by being led by the inward Life (the anointing John referred to)—were, after being DRAWN by these leaders, turned into ‘followers of the leaders’. Consequently, Jesus could no longer directly lead them. This is what has occurred in the Christian world. The tens of thousands of denominations are no longer the church built by Jesus, because multitudes of disciples follow this leader or that leader, this stream or that stream; therefore, the denominations are religious kingdoms established by leaders. Or, perhaps more accurately, each denomination is a leader’s kingdom with its respective followers.

We continue discussing Matthew 23:1–12 concerning the “seat of Moses,” yet it seems we must diverge briefly to discuss ‘the blessing of the Father in heaven’. Why so? Because to speak about the “seat of Moses” is to speak about religious leaders—both the religious leaders of Judaism and the religious leaders within the Christian world.

Many of Jesus’ rebukes toward the Jewish religious leaders in chapter 23 can also, in several cases, be applied to religious leaders within Christianity. And it has become a common view among Christians that ‘God’s blessings’ serve as proof that a person’s life is pleasing to God. We often hear statements such as: “See, he is blessed—there is the evidence… that means he is pleasing to God.” This is the issue that requires us to speak about the blessing of God before we continue to the discussion of the “seat of Moses.”

In truth, all humans have already been blessed by the Father in heaven. John 3:16 affirms that God so loved the whole world that He gave His only Son to remove the sin of the world. Jesus did not remove only the sins of Christians, but also the sins of the world (1 John 2:2). This is why John the Baptist said that Jesus is the Lamb of God who takes away the sin of the world (John 1:29). If the Father in heaven has loved the world so greatly, how could He also be cursing the people of this world? Truly, the Father in heaven has blessed all people, but His blessing must not be used as evidence that He is pleased with the way each person lives.

The Father in heaven is a Father who blesses. Consider the following facts. Isaac was blessed, but Ishmael was also blessed (Genesis 17:20). Jacob was blessed, but Esau was also blessed (Hebrews 11:20). Both Ishmael and Esau were blessed by the Father in heaven; nonetheless, the Father made His covenant only with Isaac, and chose Jacob—not Esau. Therefore, the Father’s blessing cannot be used as proof that He is pleased with someone’s way of life.

Let us consider an example of an earthly father—Jacob, who blessed all his sons at the end of his life (Genesis 49). Verse 28 states, “… he blessed each one with the blessing appropriate to each.” When Jacob blessed all his sons at the end of his life, was this proof that all his sons pleased him? Certainly not. Likewise, the Father in heaven, who is the Father of spirits, blesses all humans simply because He is a loving Father.

Is the Christian world blessed by the Father in heaven? Of course. Not only the Christian world—indeed, the entire world is loved by the Father and blessed by Him, much more so the Christian world. But are all His children within Christianity walking in ways that please the Father? This is precisely what must be reflected upon: the blessing of the Father upon a Christian’s life is not proof that the Father is pleased with his way of life. The Father’s blessing merely proves that He is a loving Father.

In the parable of the prodigal son, both the younger and the older son are loved by the Father. This concept is difficult for many Christians to accept. Religious leaders in Christianity usually like to teach: if you give a tithe, you will receive financial blessings; if you attend services regularly, your faith will grow; if you pray much, you will receive many blessings; and so forth. This IF–THEN principle is indeed a religious principle—whether in Judaism or in Christianity, which has fallen into the state of being a religion.

The New Testament principle is not IF–THEN but ALREADY–THEREFORE. We have already been blessed; therefore, let us be a blessing. We are already salt and light; therefore, let us behave according to our identity as salt and light. If these explanations help us understand that the blessing of the Father cannot be used as evidence of His pleasure, then we are ready to continue the discussion concerning the “seat of Moses.”

It seems we still need to speak a bit more about the blessing of the Father in heaven before moving on to the “seat of Moses.” This is because Christians commonly believe that “all worldly pleasures come from the devil because the devil is the ruler of the world.” This statement is only half true. It is true that the devil is the ruler of the world in the sense of the ruler of the ‘kosmos’ (the system), but heaven and earth belong to the Father in heaven. Therefore, every pleasure experienced by humans in this world comes from the Father in heaven—it is the ‘blessing of the Father’.

Ecclesiastes 2:25 affirms, “For who can eat and who can have enjoyment apart from Him?” This verse clearly states that the enjoyment someone feels when eating comes from God—that is the blessing of the Father. Yet if a person steals the food he enjoys, then the devil works as the ruler of the ‘kosmos’, and the flesh (the old man) of the thief gives the devil opportunity to act. Thus, the devil cannot give enjoyment to humans, because the devil is only ‘a liar and a murderer’.

In the Christian world, it has become widely accepted—almost as truth—that the devil was once a good angel named Lucifer who rebelled against God and became the evil being he is. Even further, the story has been embellished with the claim that the devil drew a third of the angels with him.

To understand the blessing of the Father in heaven, we must know accurately who the devil actually is. Jesus states clearly in John 8:44 that the devil is a murderer from the beginning and the father of lies. Thus, the devil was not originally good and later became evil; he has been evil ‘from the beginning’. First John 3:8 also states that the devil has been sinning ‘from the beginning’.

If so, who created the devil, who has been a liar and a murderer from the start? Consider Genesis 3:1, which states that the “serpent” was made by the Lord God. The serpent there could speak, was cunning, and tempted Eve. This is obviously not a physical serpent like one at the zoo. The Book of Revelation, in symbolic language, explains that the serpent (or dragon) is the devil (Revelation 12:9; 20:2). Thus, the serpent of Genesis 3:1 is a symbol of the devil, and he was CREATED BY THE FATHER IN HEAVEN. The Father created a being named the devil to serve as His instrument for processing humans so that they might become His image and likeness.

Many Christians cannot understand why a loving Father would create such an evil being. Therefore, theologians began creating tales about the fall of the devil, misusing verses from Isaiah 14 and Ezekiel 28—passages that actually refer to the king of Babylon and the king of Tyre. Anyone can create dramatic stories by snatching verses out of context.

These theologians meant well: they wished to absolve God of responsibility for the existence of evil in the universe. According to them, evil, calamity, disaster, or anything that causes human suffering cannot come from the loving Father in heaven. Meanwhile, Isaiah 45:6–7 and Amos 3:6 explicitly state that calamity, misfortune, and darkness come from the Father and are done by Him.

These theologians did not stop with their tales but proceeded to invent the doctrine of absolute free will. Supposedly, since the Father in heaven has granted absolute free will to the angels, the devil rebelled freely against Him. This doctrine of absolute free will is terrifying. What if another angel suddenly rebels? What if the devil hits us on the head, and the Father cannot help us because He has granted the devil absolute free will? This doctrine utterly insults the sovereignty of the Father in heaven. The people of the Kingdom believe only that all things are FROM HIM, THROUGH HIM, caused by Him, and TO HIM—to His glory and His purposes.

We could speak at great length on this subject. But for now, it is enough to understand that every blessing, enjoyment, or anything obtained and experienced by humans comes from the Father—it is the blessing of the Father. The Jewish religious leaders were greatly blessed by the Father. All the pleasures the Pharisees and scribes enjoyed—wealth, position, and human honor—came from the Father and were His blessings to them. The question is not the blessings themselves but how they obtained money, position, and honor—through their ‘kosmos’ (religious system). This is what we will address later.

We have established that the church needs leaders, but these leaders possess no “seat of Moses” or any authority over other members. Now we will look into church history to see how the “seat of Moses” eventually entered the church.

History records that a man named Ignatius (A.D. 117) is regarded as the first to teach a distinction between elders (‘presbuteros’) and bishops (‘episkopos’). Ignatius, a church leader in Antioch (Syria), died as a martyr under Emperor Trajan. He wrote letters during his journey to Rome to be martyred. We will quote portions of his letters that reveal something deeply hidden within the flesh—namely, the desire to rule or to exalt oneself above God’s people.

Here are some quotations in English (so the meaning is clearer), from The Apostolic Fathers (1956) by J.B. Lightfoot:

* Plainly therefore we ought to regard the bishop as the Lord himself (p. 65).

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

* … submitting yourselves to your bishop and presbytery, you may be sanctified in all things (p. 64).

*Be obedient to the bishop (p. 72).

*He that does anything without the bishop and the presbytery and deacons, this man is not clean in his conscience (p. 74).

*Do all of you follow your bishop, as Jesus Christ followed the Father, and the presbytery as the Apostles (p. 84).

*He that does anything without the knowledge of the bishop renders service to the devil (p. 84).

In the book The History of Christianity, 1990, Lion Publishing, p. 83, Ignatius insisted that there must be one ‘bishop’ who leads each congregation in order to prevent divisions within the church and to ensure that right beliefs are preserved. Ignatius was a leader who followed the Lord until his martyrdom in Rome, but through this teaching the Body of Christ fell into human government with all its hierarchy and organization. When the movement begun by the Lord Jesus and His apostles as an organism became a solid organization, a new era in church history began—an era commonly called the ‘dark age of the church’.

Ignatius’ intention was good, for he desired that each congregation be preserved from false teachings by having one bishop leading it. But the question is: does the Bible teach that one leader should be exalted above the others, or that one person should have authority over the congregation?

Let us take one example: the elders (‘presbuteros’) and the bishops (‘episkopos’) are not distinguished at all and are used interchangeably. In Titus 1:5–7 it is written, “…that you should appoint elders (presbuteros) in every city… For a bishop (episkopos) must be a steward of God’s household…” It is clear here that ‘presbuteros’ is the same as ‘episkopos’. These two terms refer to the same person. Presbuteros means a mature person, while episkopos denotes his function as an overseer or watcher. Thus, a church leader must be mature and able to spiritually “see” the “savage wolves” that will attack the church.

Therefore, it is clear that Ignatius’ view that there must be one bishop who rules over the elders violates the Word of God. This violation continued so that among the bishops of each city there had to be an archbishop; among the archbishops, a cardinal; and among the cardinals, a pope. Thus the “seat of Moses” entered the church, and the dark age of the church came, in which hierarchy or human government ruled over the church.

Let us continue our passage on the “seat of Moses” (Matthew 23:1–12), and close it with the conclusion found in the last verse: “Whoever exalts himself will be humbled, and whoever humbles himself will be exalted” (v. 12). In understanding Scripture, the principle of context is extremely important. Without it, one may interpret ‘exalting oneself’ as referring to someone’s speech, appearance, friendliness, or anything that makes others think he is humble. Such an interpretation is wrong. Jesus is not speaking about someone’s words, appearance, ministry, wealth or poverty, or number of followers.

We need to discuss briefly the meaning of ‘context’. Context comes from two Latin words: con (together) and textus (woven), meaning something woven together. Applied to literature, context refers to the ‘connection of thoughts’ in a work or writing. This flow of thought must be discovered so that one does not interpret a verse—or even a single word—outside its context. The flow of thought in this passage is clearly about the “seat of Moses.” The “seat of Moses” clearly speaks of leadership authority, for Jesus commanded the crowds to obey the teachings of the scribes and Pharisees who sat in that seat. Thus, Jesus is speaking about leader authority.

We have also discussed that in the church there is no “seat of Moses” (vv. 8–10). So when Jesus speaks of ‘exalting oneself’, this is directly related to the issue of the “seat of Moses,” that is, the issue of leader authority. There are two types of leader authority described here: first, the authority of the scribes and Pharisees; second, the authority of church leaders.

The authority of the scribes and Pharisees over the crowds is clearly ‘positional authority’, or ‘hierarchical authority’, or authority based on rank within a hierarchy. This kind of authority must not exist in the church. This is the meaning of Jesus’ words to His disciples—that none of them should be called leader, rabbi, or father. All followers of Jesus are brothers, meaning that there must not be positional authority or hierarchical authority. Anyone who pays attention to the context—both within the passage and within Scripture as a whole—can easily understand this.

Therefore, what does Jesus mean when He says that whoever exalts himself will be humbled, and whoever humbles himself will be exalted? Clearly, He means that any church leader who holds the “seat of Moses” is exalting himself.

Such church leaders will surely be humbled by Jesus. But this will take place at the judgment seat of Christ, where the church will be judged by Him. This is the clear meaning of Matthew 23:1–12.

Now we will compare Matthew 23:1–12 on the “seat of Moses” with Matthew 20:20–28 on the request of the mother of James and John. The reason for comparing these passages is that both speak of a “seat.” The first about the “seat of Moses,” the second about the “seat of the heavenly kingdom.”

Consider the request of the mother of James and John: “Jesus said, ‘What do you want?’ She said to Him, ‘Command that in Your Kingdom these two sons of mine may sit, one on Your right and one on Your left’” (20:21). To sit in the kingdom of Jesus obviously refers to “heavenly seats.” Clearly, this mother’s concept of “the seats of the heavenly kingdom” was very earthly. Perhaps she imagined Jesus’ kingdom to be like David’s kingdom, with close associates sitting beside his throne. Perhaps she imagined that if her sons received power and authority, she too would receive glory.

We will later see that this mother’s understanding is not very different from that commonly found among leaders in the Christian world. Let us demonstrate this. Are not organizational positions or hierarchical ranks in Christian institutions commonly fought over by leaders? Consider the common causes of division in Christianity—are they not because leaders fight over position? And indeed, such divisions will continue as long as the “seat of Moses” exists. Each leader wants the highest position. Why? Because sitting on the “seat of Moses” brings money, facilities, and the respect of the people.

Let us look at three points of Jesus’ response:

First, the church is not like the governments of the nations (20:25). In the church, which is an organism, all are brothers, and the authority at work is the authority of the Life (zoe) of the organism—that is, Jesus Himself, because He is the Life of the church. Therefore, there must be no “seat of Moses” in the church. Some leaders may argue that positions and hierarchy are only tools. True—they are tools… but not tools in the hands of Jesus; rather, tools in the hands of leaders who act as managers of the organization. Indeed, organization is one of the tasks of a manager. But again—there must be no managers in the church; all are brothers. Jesus does not need an organization to govern His church. He governs each member directly through His own Life.

Second, church leaders are free people who become servants to other members (20:26–27). The difference between a servant and a manager needs no explanation.

Third, Jesus as the Son of Man came not to be served but to serve and to give His life as a ransom for many. This is the example for us who follow Him.

As a closing for this part, consider verse 23: “…it will be given to those for whom My Father has prepared it.” The Father in heaven has prepared those who will “sit on the seats” of the heavenly kingdom. Luke 12:32 states, “Do not be afraid, little flock, for your Father has been pleased to give you the Kingdom.”

Before we discuss Jesus’ rebukes to the Jewish religious leaders in Matthew 23:13–36, let us summarize our study so far on the difference between the “seat of Moses” and the “seat of the heavenly kingdom.” The religious leaders who sat on the seat of Moses clearly had authority over the crowds, so their teaching had to be obeyed. Meanwhile, Christians prepared by the Father to sit on the seats of the heavenly kingdom are ‘servants’ (doulos=slave or servant, Matthew 20:27). Here doulos means servant to God’s people, not servant before God. Thus, the “seat of the heavenly kingdom” is the seat of a servant, and those prepared by the Father to sit there are those who have no authority over God’s people. They do not draw God’s people to themselves as followers, nor exercise authority over them.

Those who receive the grace to sit in the heavenly seat surely understand that the Christian world is the fallen early church, corrupted by the entrance of the “seat of Moses.” The leaders of Christianity are those who sit on the “seat of Moses.” We all understand that they are not doulos—servants—to God’s people. They are managers who govern God’s people with authority they possess because they sit on that seat. The authority of Christian religious leaders over God’s people is clearly ‘illegal authority’. But today it is widely accepted in Christianity, even taught as doctrine. Truly, this is the false teaching of Jezebel described in Revelation 2–3, where Jezebel usurped King Ahab’s authority in the case of Naboth’s vineyard. Likewise, these Christian leaders “usurp” the authority of Jesus over His people.

Now we are ready to examine Jesus’ rebukes to the Jewish religious leaders (Matthew 23:13–36). We needed first to discuss how the “seat of Moses” entered the church because Jesus’ rebukes are directed to religious leaders. To what extent these rebukes apply to Christian leaders today we leave to Jesus, who will judge us all. Our part is to uncover and convey what Scripture says.

There are eight rebukes of Jesus that begin with the phrase “Woe to you… you hypocrites,” except in verse 16, where the word ‘hypocrites’ does not appear. Thus, seven times Jesus uses the term ‘hypocrites’ for the Jewish religious leaders. Let us see what Jesus means by this term. The Greek word for ‘hypocrite’ is ‘hupokrites’, meaning someone who plays a role that is not truly himself—acting or pretending. We will note three forms of their pretense:

First, they pretend to be spiritual by deceiving people with long prayers (23:14).

Second, they pretend to be clean, cleaning the outside while inside are full of robbery and greed (23:25).

Third, they pretend to be righteous, appearing righteous externally but full of hypocrisy and lawlessness inside (23:28). Jesus likens their hypocrisy to a “tomb”—beautiful outside but within full of bones and all uncleanness (23:27).

One major characteristic of these religious leaders is hypocrisy. They pretend to be spiritual (23:14), pretend to be clean (23:25), pretend to be righteous (23:28). Their hypocritical behaviors naturally lead their teachings to be external and not inward.

Let us take one example of their outward-focused teaching. Matthew 23:23 states, “…for you tithe mint, dill, and cumin, but neglect the weightier matters of the Law: justice, mercy, and faithfulness. These you should have done without neglecting the others.” These religious leaders emphasized tithing rituals, but neglected the inward condition of the heart—mercy, justice, and faithfulness. Their outward teachings and behaviors matched their goal—to be seen by others (v. 5).

Their outward religion is like cleaning the outside of a cup and dish while inside are full of greed and self-indulgence (v. 25). God is concerned with the inward condition and heart. The saints in the Old Testament were people who had faith and love for Yahweh and expressed this by obeying the Law. They were not people who obeyed the Law without faith or love, for in every age Elohim seeks faith. The saints in every age are people of faith. But the Pharisees and scribes in Jesus’ time cared only about outward forms of worship and ignored inward matters. This is the chief characteristic of their behavior and teaching—externality, neglecting the inward.

Let us apply this matter to the Christian context. Jesus said that worship must be in ‘spirit and truth’ (John 4). Worship in spirit means worship must be inward. Paul prophesied that in the last days Christians will have a form of godliness but deny its power (2 Timothy 3:5). Many perform outward forms—attending church buildings, giving certain offerings, performing rituals—yet inwardly they are empty, with no spirit burning for the Lord.

Next, worship ‘in truth’, or worship ‘in reality’, means worship that is not in symbols, rituals, and shadows, as worship was in the context of the Old Testament. All regulations concerning food, drink, festivals, new moons, Sabbaths, and others in the context of the Old Testament were merely shadows, while the reality is Christ within (Colossians 2:16–17).

Therefore, worship in spirit and truth is worship in the sense of following the inward leading of Christ in our daily lives. Christian worship is not ritualistic, outward, nor filled with regulations of ‘must this’ and ‘must that’, as in the Old Testament context. But let us reflect on the main characteristics of the teachings of religious leaders in the Christian world: are they inward or outward?

Now we will discuss the second characteristic of these Jewish religious leaders—blindness. Certainly, Jesus did not mean physical blindness, but spiritual blindness, so that they could not “see” the matters of God (Elohim).

Let us examine the blindness of these Jewish religious leaders. First, their blindness caused them to be unable to distinguish what is more important and what is not (23:16–22). They did not understand that the Temple is more important than the gold of the Temple (vv. 16–17). They also did not understand that the altar is more important than the offering on it (vv. 18–19).

Second, their blindness caused them to strain out “a gnat” and swallow “a camel” in their drink (vv. 23–24). We have discussed that they practiced tithing, but neglected justice, mercy, and faithfulness. Some religious leaders in the Christian world “pick out” this verse to prove that Jesus

commands the tithe to His church. These leaders completely fail to “see” the context of the verse. In this verse, it is clear that Jesus is speaking to Jewish religious leaders connected to the Mosaic Covenant, not speaking to His disciples (the church) who are connected to the New Covenant. Why is such an ‘obvious’ truth something they cannot see?

Third, the blindness of the Pharisees and scribes caused them to clean only the outside of the cup and dish, while neglecting the inside (vv. 25–26). The disease of these religious leaders is that they love the honor of man more than the honor of God (Elohim), so their deeds are aimed at being seen by others.

Let us now discuss more deeply this spiritual blindness. The church in Laodicea was also blind, thinking they were rich and lacking nothing, while in fact they were blind (Revelation 3:17–18). Their sickness was because their “eyes” were not anointed with the “oil” of the Holy Spirit. Let us also consider the case of the prophet Balaam, whose donkey had sharper vision than he did. The donkey had already seen the Angel of the Lord, while Balaam—who loved the wages of unrighteousness—could not see Him. The Pharisees and scribes are also said to “devour widows’ houses,” which clearly refers to taking money from the weak—perhaps through tithes, temple taxes, or other means—while they themselves lived in abundance (v. 14). Indeed, the Pharisees were lovers of money (Luke 16:14). It seems that love of money, or receiving payment for ministry, causes leaders to become blind. A prophet who ought to be a “seer,” and church leaders (episkopos = overseer = seer), who ought to see the attacks of “fierce wolves” upon the flock, become blind and dull because they love the wages of ministry.

Another point we should add here is that the key to seeing ourselves or seeing the condition of God’s people is seeing the Lord (Isaiah 6:1, 5). Here, Isaiah received grace to see Him. Everyone is born “blind.” May we receive His grace to see the Lord, and therefore come to know ourselves and the condition of God’s people.

Now let us discuss the next characteristic of these Jewish religious leaders written in Matthew 23:33: “You serpents, you brood of vipers! How can you escape the sentence of hell?” Jesus calls the Jewish religious leaders who “sit in Moses’ seat” serpents and a brood of vipers, and says they cannot escape the judgment of hell.

There are several things we need to understand here so that we may apply Jesus’ words to our present condition. For if Jesus’ words have no relevance to us today, what purpose is there in having them written in Scripture? His words must be applicable to the Christian world, but we must first understand what Jesus meant.

First, we must understand that Jesus was not insulting the Jewish religious leaders. Jesus never insulted any human being, for He loves all people just as the Father in heaven does. Second, the serpent Jesus referred to is obviously not a physical serpent like those seen in zoos, because it is said that these human religious leaders are the offspring of serpents. Third, therefore, Jesus calling the Pharisees and scribes the offspring of serpents reveals a truth or a reality—as it is. Indeed, they truly were the offspring of vipers.

If so, who is the serpent Jesus meant? John 8:44 clearly states that the devil is the father of these Jewish religious leaders. Jesus also reveals here the identity of the devil—he is a murderer from the beginning and the father of lies. It was proven that Jesus was killed by the Jewish religious leaders. Jesus was not killed by Pontius Pilate and the Roman soldiers. They were merely instruments in the hands of the Jewish Sanhedrin, headed by the High Priest Caiaphas, because the Sanhedrin did not have permission from Rome to execute someone regarded as a deceiver.

Now we come to a very important question—what did the devil do to these Jewish religious leaders? Let us first look at the case in which Jesus rebuked Peter, saying, “Get behind Me, Satan” (Matthew 16:23). In that verse Jesus explains why He said this to Peter: “You are not thinking about the things of God, but the things of man.” We know that Peter’s action came from his affection for Jesus, not wanting Jesus to be killed by the elders, chief priests, and scribes. So Peter was thinking “good thoughts” about Jesus, but these were human thoughts. Here the devil sowed “seeds” of good human thoughts into Peter, which were contrary to the will of the Father in heaven.

Thus, the devil sowed his “seed” into these Jewish religious leaders—whether humanly good thoughts, hatred, or anything else. The clear purpose of the devil is deception unto destruction, for that is his identity.

Before applying this discussion to the Christian world, let us recall the parable of the ‘Wheat and the Tares’, which we have already discussed, where the devil also sows his seed. We see that both tares and wheat are within the kingdom of heaven, and the Lord allows them to grow together. Only at His appointed time—at the coming of Christ—will the Lord separate the tares from the wheat.

In the Christian world there are “tares” sown by the devil and “wheat” sown by Jesus. Revelation 2–3 explains to us that the “seed” sown by the devil includes the false teachings of Jezebel, Balaam, and the Nicolaitans, which have been widely accepted in Christianity. At the coming of Jesus, these “tares” will be cast into the furnace of fire, where there is weeping and gnashing of teeth (Matthew 13:42). For now, it is not yet the time for Christians to know who is “tare” and who is “wheat.” What is clear is that both “tares” and “wheat” are born-again Christians and members of the kingdom of heaven. All are in the Lord’s field. At the coming of Christ, all will be made clear.

After Jesus finished rebuking the Jewish religious leaders, He declared, “Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you… Look, your house is left to you desolate. For I tell you, from now on you will not see Me again until you say, ‘Blessed is He who comes in the name of the Lord!’” (Matthew 23:37–39). Here Jesus affirms that the “house” of the Jewish nation is left desolate until they finally welcome Him who comes in the name of the Lord. Because the Jewish nation as a whole rejected Jesus as the Messiah, He left the Temple and began teaching several matters to His disciples. This teaching is commonly called the Olivet Discourse (Matthew 24–25).

Jesus’ teaching was in response to His disciples’ question: “…Tell us, when will these things happen, and what will be the sign of Your coming and of the end of the age?” (Matthew 24:3). Jesus’ teaching in chapters 24–25 speaks about the Jewish nation, about the nations, and also about His coming.

Let us begin discussing His coming. In the Christian world, the expression “the second coming of Jesus” has become very popular. From this expression arises an understanding of a “physical coming” of Jesus—first physically 2,000 years ago, visible to physical eyes, and then a “second time” physically, again visible to physical eyes. In reality, the New Testament never uses the expression “second coming,” nor “the second coming of Jesus.” This “physical” understanding causes us to miss the essence of His coming. We have written about the coming of the Lord elsewhere; here we will only highlight some points necessary for grasping the essence of Jesus’ coming.

There are six Greek terms translated as ‘coming’ in the New Testament. They are:

1. PAROUSIA. This term appears 24 times in the NT and comes from the verb ‘pareimi’, meaning ‘to be present’. The noun means presence. Parousia never refers to the act of coming or arrival, but to the presence of someone who has already come. The term is never used for a physical coming of the Lord. Thus, Parousia means presence. Where two or three are gathered in His name, He is present. That is His PRESENCE. That is His COMING.

2. APOKALUPSIS. From ‘apokaluptō’, meaning ‘to uncover’, indicating a revelation—something formerly hidden being unveiled.

3. EPIPHANEIA. Appears six times. From a verb meaning ‘to bring to light’ or ‘to appear’. The noun means ‘manifestation’. It expresses the manifested glory and splendor of the Lord’s coming.

4. PHANEROO. Meaning ‘to make visible’ or ‘to make apparent’, not in the sense of physical sight, but perceptual revelation.

5. ERCHOMAI. Used for the actual act of coming. Unlike ‘parousia’, which denotes presence, ‘erchomai’ refers to arrival. It is used in Revelation 1:7: “Behold, He is coming (an act of coming) with the clouds…”

6. HEKO. This term emphasizes arrival at a particular place, as in Revelation 2:25: “Hold fast what you have until I come.”

These six Greek terms do not indicate six different kinds of comings, but different emphases that help us correctly understand what a passage means when speaking of the Lord’s coming. For now, it is enough to understand that His coming does not have to be physical.

We continue our discussion of the Lord’s coming. As we have seen from the six Greek terms, His coming does not have to be physical. Let us look at an example from Matthew—part of our passage—Matthew 24:27: “For as the lightning comes from the east and shines as far as the west, so will be the coming of the Son of Man.”

This verse seems to say that the coming of the Son of Man is a sudden event in the sky, with His coming flashing like lightning from east to west. But that is not the meaning. The key lies in the Greek term translated ‘lightning’, ‘astrapé’. Strong’s defines it as ‘a flash of lightning, brightness, luster’, derived from ‘astraptō’, meaning ‘lightning; by analogy, glare’. Scholars understand the term to refer to the ‘shining rays’ of a source of light, not a physical flash of lightning leaping from one location to another. If the Lord’s coming were like lightning flashing in one particular place, it would contradict verses saying ‘every eye will see Him’.

Before drawing our conclusion, let us reflect: What light shines from east to west? Is it not sunlight? And we know that the Lord is a sun to us (Psalm 84:11–12). His light illuminates our spirit, soul, and body so that all are preserved completely…

Thus the verse should be understood: “For as the lightning shines from the east and flashes to the west, so will be the PRESENCE (Parousia) of the Son of Man.” This means His PRESENCE is like sunlight growing ever brighter, shining upon our entire being. The presence (parousia) of the Lord continues within us until our entire being is fully saturated with Him.

Here again we see that the concept of the Lord’s coming is not physical. His coming is an inward matter. If our understanding of the Lord’s coming is a physical descent of Jesus visible to physical eyes, we lose much of the true meaning of His coming. It is time to see the ESSENCE of the Lord’s coming—it occurs spiritually within our inner being.

Thus, the Lord’s coming is progressive—ongoing and advancing, deeper and deeper, until the Father’s entire plan is fulfilled: the new heaven and the new earth. The Lord has come, is coming, and will come. Where two or three gather in His name, there He is (Parousia).

By stating that the Lord’s coming occurs inwardly in our spirit, we do not mean that His coming, which marks the ‘end of the age’, is something occurring only in the spiritual realm. Next, we will discuss what will take place on earth at His coming, as explained in Matthew 24.

We continue our discussion of the Lord’s coming. As we have seen from the six Greek terms, His coming does not have to be physical. Let us seeing an example that speaks about His coming in the book of Matthew—which is part of our current discussion—namely Matthew 24:27, which says, “For as the lightning comes from the east and flashes to the west, so will the coming of the Son of Man be.”

At first glance, the verse above seems to say that the coming of the Son of Man is like a sudden event in the physical sky, where His coming happens like lightning flashing from east to west. That is not what this verse intends to say. The key to understanding this verse lies in the Greek term translated “flashes of lightning,” namely ASTRAPE. Strong’s defines it as ‘a flash of lightning, brightness, luster’, where ASTRAPE comes from ASTRAPTO, meaning ‘lightning; by analogy, glare’. Scholars understand this Greek term as referring to a ‘bright ray’ from a source of light, and not a sudden lightning bolt that strikes from one location to another. If the Lord’s coming were like a lightning flash, meaning it occurs only in one specific location, then it would contradict other verses that say “every eye will see Him.”

Before we draw any conclusions about the meaning of this verse, let us consider: what light shines from east to west? Is it not the light of the sun… and we know that the Lord is our sun (Psalm 84:11). His light illuminates our spirit, soul, and body, so that our whole being is preserved perfectly…

Therefore, this verse should be translated as: “For as the lightning flashes from the east and shines to the west, so will be the PRESENCE (Parousia) of the Son of Man.” This means that His PRESENCE is like sunlight that grows continually brighter, shining upon our entire being. Thus, the Lord’s presence (parousia) continues progressively within us until our whole being is fully saturated by Him.

Again, we see here that the concept of the Lord’s coming is not physical. The Lord’s coming is an inward matter. If our understanding of the Lord’s coming is that Jesus descends from heaven in a way visible to physical eyes, then we have lost much of the true meaning of His coming. It is time for us to see the ESSENCE of the Lord’s coming, which occurs spiritually within our inner being.

Therefore, the Lord’s coming is progressive, meaning ongoing and advancing—deeper and deeper—until the entire plan of the Father is fulfilled, namely the New Heaven and the New Earth. The Lord has come, is coming, and will come. Where two or three gather in His name, there the Lord is present (Parousia).

By stating that the Lord’s coming happens inwardly within our spirit, this does not mean that His coming—which marks “the end of the world”—is something that happens only in the spiritual realm. Next, we will discuss what happens on earth at His coming, as explained in Matthew 24.

We continue with the ministry of the seventh angel who pours out his bowl into the air (Revelation 16:17–21), where this ministry is related to the judgment of “Babylon.” Indeed, the explanation of the seventh angel’s ministry regarding “Babylon” continues until chapter 18, and is concluded with the “song of victory in heaven” in Revelation 19:1–5. Why is this section so long? Because after the judgment of “Babylon” is completed, the ‘marriage of the Lamb’ can take place. The true Bride of Christ must be prepared and revealed (19:7). For after the ‘marriage of the Lamb’, the kingdom of Christ (Head and Body) begins to judge and wage war in righteousness to restore all things (19:11–16). It is this kingdom ministry of Christ that ultimately brings forth the New Heaven and New Earth, where there is no more ‘death’, which is the wages of sin (21:4).

Let us now enter into this judgment of Babylon. Revelation 17:1 affirms: “And one of the seven angels who had the seven bowls came and talked with me, saying to me, ‘Come, I will show you the judgment of the great harlot who sits on many waters’” (ILT). Who is this “great harlot” who will be judged? Revelation 17:18 confirms that the woman John saw is a “great city,” and that great city is Babylon (18:2). Thus, the “harlot woman” IS the “great city,” namely Babylon.

We must remember that the city of Babylon described in Genesis 10–11 was a literal city that truly existed in history. Meanwhile, the “city of Babylon” in Revelation is a symbol. We can know the meaning of a symbol by considering its historical background. Babylon was one of the kingdom cities built by Nimrod (Genesis 10:8–10). Nimrod was the first person to rule on earth and was “a mighty hunter before the Lord…” (Genesis 10:9).

Many people assume that this means Nimrod served and lived ‘before the Lord’ (Gen. 10:9). But we have seen that Strong’s Concordance reveals that the Hebrew term PANIM, translated ‘before’, has a wide range of meanings. In Genesis 10:9—as in Numbers 16:2—the Hebrew PANIM, translated ‘before’, can literally mean ‘in rebellion against’. And according to the Jewish Encyclopedia, the name Nimrod means ‘he who made all men rebel against God’. The ILT (Indonesian Literal Translation) Bible even gives a footnote for ‘before’, explaining it as ‘stubbornly against’. We may conclude that Nimrod was one who rebelled against God, and Nimrod built his own kingdom, one of which was Babylon.

The harlot woman and the city of Babylon seen by John carry the same meaning. Both symbols refer to the ‘church’, but the church that will be judged. The church symbolized as the “harlot woman” or “city of Babylon” is judged so that the true Bride of the Lamb may appear.

We have emphasized that the essence of the coming (Parousia = presence) of the Lord Jesus occurs ‘spiritually within our inner being’. This does not mean that His presence affects only the spiritual realm. Now we will examine the coming of the Lord Jesus as written in Matthew 24:29–30: “Immediately after the tribulation of those days, the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of the heavens will be shaken. Then the sign of the Son of Man will appear in heaven, and all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory.”

The coming of the Lord Jesus here is the same as the end of the world (24:3). But we must understand the meaning of “the end of the world,” because otherwise we will imagine the total destruction of the earth. Imagine the stars falling from heaven, the sun darkened, the moon not giving light—surely we would imagine the earth utterly destroyed. But that is not the meaning of these verses.

We must examine the writings of the apostle John regarding the meaning of “the end of the world,” because John’s writings use the term ‘world’ with a highly important theological meaning. The term ‘world’ (Greek: ‘kosmos’) means a system. In dictionaries, a system means a group of elements that work together according to a certain order. In today’s world, there are political, economic, social, and religious systems. All these systems are interrelated, because the ruler of this system is the devil (John 12:31; 14:30; 16:11; 1 Corinthians 2:6, 8; Ephesians 2:2; 6:12).

If so, what is the meaning of the end of the world? The end of the world means the end of the system ruled by the devil, and its replacement by another system. Consider the following verses in Revelation: Revelation 3:21, “To him who overcomes I will grant to sit with Me on My throne…” Revelation 5:10, “And You have made us kings and priests to our God, and we shall reign on the

earth” (ILT). Revelation 20:4, “Then I saw thrones, and they sat upon them, and judgment was committed to them…” From these verses, we understand that the end of the world (the end of the system) means that the old system, currently ruled by the devil, is taken over by His overcomers, who function as kings and priests. Jesus is the King of kings and the High Priest according to the order of Melchizedek, leading the priests. Thus is the meaning of the “end of the world,” where the old system ruled by the devil is replaced with a new system ruled by Jesus and His overcomers.

Therefore, the meaning of the stars falling from heaven, the sun being darkened, the moon not giving light, should not be taken literally. Stars, the sun, and the moon are symbols of rulers of the old world-system. The old system is shaken at the coming of the Lord Jesus. It is also emphasized that the Son of Man comes on the clouds. Throughout Scripture, when the term “cloud” appears in singular form, it refers to the cloud of the Lord’s glory, but when it appears in plural form—clouds—it refers to the witnesses or the saints. Thus, the coming of the Lord Jesus occurs ‘in and through His overcomers’. This is the meaning of “the Son of Man coming on the clouds.” Paul explains this event in Romans 8:19–21.

We have seen that the coming of the Lord Jesus (commonly called “the second coming”), or the end of the world, means the replacement of the old system ruled by the devil with a new system where Jesus and His overcoming church exercise the function of kings and priests on earth. Observe Revelation 11:15: “Then the seventh angel sounded, and loud voices were heard in heaven, saying, ‘The kingdoms of this world have become the kingdom of our Lord and of His anointed, and He shall reign forever and ever.’” The Indonesian translation (LAI) uses a capital ‘His’, as if referring to Jesus Christ. But it should actually be lowercase ‘his’, referring to the overcoming church. This aligns with other verses in Revelation that state that Jesus and His overcomers will reign in the coming age.

Let us now consider the words of Jesus—or the prophecies of Jesus—concerning His coming. First, nation will rise against nation and kingdom against kingdom. There will be famines and earthquakes (24:7). For the Jewish people, the destruction of Jerusalem and the Temple would occur, which was fulfilled in AD 70. And the gospel of the kingdom must be proclaimed to all nations as a testimony (24:14).

Second, Jesus says that the coming of the Son of Man will be as in the days of Noah (24:37–42). For those who hold to the doctrine of the “rapture,” this passage is often used as evidence that at His coming, the saints will be “taken up” to meet the Lord, while the wicked are “left behind” on earth.

But if we examine this passage carefully, the opposite is actually true. Those “taken away” from the earth by the flood were the wicked, while Noah and his household were saved from the flood and returned to earth, for the earth is indeed the inheritance of the meek (Matthew 5:5).

Third, Jesus affirms that no one knows when the Son of Man will come—that is, when the end of the world will occur. Therefore, Jesus advises us to be ready, for the Son of Man comes at an hour we do not expect (24:44). How do we stay ready? By being faithful and wise servants, always carrying out the task of giving food to God’s people. Faithfulness refers to our attitude toward God, while wisdom refers to our attitude toward His people.

Jesus also warns the wicked servants, who beat their fellow servants and eat and drink with drunkards. “Beating” here does not necessarily mean physical violence, but treating fellow servants unjustly. Eating and drinking are normal activities, but eating and drinking with drunkards indicates living a hedonistic lifestyle. Servants influenced by prosperity teachings will inevitably lean toward ‘hedonism’—the view that worldly pleasure and material enjoyment is life’s goal. Jesus warns these wicked servants that at His coming He will assign them a portion with the hypocrites (24:51).

We now continue our discussion about what will happen at His coming to earth. We know that the purpose of Jesus’ coming to earth is to establish His kingdom. That is why Jesus proclaimed only the good news of His kingdom (the kingdom of heaven) and taught us to pray for His kingdom to come to earth. Matthew 25:1 emphasizes, “At that time…” meaning that at His coming, the matters of the kingdom of heaven that will be established on earth will be like the ‘wise and foolish virgins’, also like the ‘servants entrusted with talents’, and the ‘separation of the nations’.

Let us begin with the parable of the wise and foolish virgins. Of course, this story is a parable. Whom do the virgins represent? The virgins clearly represent the saints who believe in Jesus and are born again. Several reasons can be given here. First, throughout Scripture, virgins always represent believers. Sinners are never depicted as virgins. Second, sinners do not long for the coming of the Lord Jesus, as these virgins do. Third, sinners do not possess lamps (light), nor oil (the Holy Spirit). Fourth, sinners would not hear the voice saying ‘the bridegroom is coming’, much less go out to meet Him as all the virgins do in this parable. Thus, it is clear that all the virgins represent born-again believers. The only difference is that some are wise and some are foolish.

What distinguishes these true Christians (the virgins) so that some are called wise and others foolish? Verse 3 explains that the foolish virgins brought their lamps, but did not bring oil. The lamp here refers to the human spirit (Proverbs 20:27), and the “oil” symbolizes the Holy Spirit. The foolish virgins did not prepare oil so that their lamps could continue burning, while the wise virgins prepared oil so that when the bridegroom came, their lamps were still burning.

Thus, from the story above, how do we distinguish foolish Christians from wise Christians who await the coming of the Lord Jesus? Notice that the difference lies only in whether their “lamp” continues to burn or not. Wise Christians always “provide/allow” the Holy Spirit to work in their spirit, so that their spirit remains burning for the Lord. Foolish Christians, although their spirits burn at first, do not endure. Over time, foolish Christians eventually “grow dim,” and their spirits no longer burn for the Lord.

Now we come to a very important question: how can the Christian spirit remain continually burning for the Lord? Let us look at the example of the early church, for the early church is written in the book of Acts to serve as an example for us. In the book of Acts, which has only 28 chapters, we find expressions such as “hearing the voice ‘Spirit’, ‘the Spirit whispers’, ‘led by the Spirit’, ‘the Spirit forbids’, and so on—such expressions appear about 70 times. This means that ALL early Christians, both their leaders and their members, were led by the Holy Spirit. That is why all members of the early church were always burning with zeal for the Lord.

Let us look at the condition of the Christian world today. We are certainly aware that there are many “ID-card Christians” who have not been born again. However, we are not talking about these “ID-card Christians”. What we are discussing are born-again Christians (“the virgins”) within the Christian world. The ESSENCE of the fall of the Christian world is the SEIZURE of the Holy Spirit’s authority over ALL church members by its LEADERS (Acts 20:30). When the Holy Spirit’s authority over the church members is taken away, the members no longer LISTEN DIRECTLY to the voice of the Holy Spirit. No longer can all church members be led by the Holy Spirit as in the early church. Some Christians listen to and follow one leader, while others follow another. These leaders have created “boxes” of denominations, causing their members to no longer be directly led by and hear the voice of the Holy Spirit. Such behavior from leaders in the Christian world has created “foolish” Christians whose spirits no longer burn for the Lord. The “lamp” of these foolish Christians goes out because they run out of the “oil” of the Holy Spirit, since they no longer follow the Spirit, but their leaders. Such has been the condition of Christianity throughout the church age.

However, by His grace, the people of the kingdom exist outside the institutional Christian world, so they can follow the leading of the Holy Spirit wherever He desires to take them. At His coming, Jesus will judge all of us, including church leaders who have seized the Holy Spirit’s authority over His people.

Let us continue our discussion about what will happen at His coming. Matthew 25:14 affirms, “For the kingdom of heaven is like a man going on a journey, who called his servants and entrusted his property to them.” In this passage, three servants are entrusted with 5 talents, 2 talents, and 1 talent (Matthew 25:14–30). The number of talents given corresponds to each servant’s ability. Therefore, each of them should have been able to develop what the Lord entrusted to them.

The servant entrusted with 5 talents traded with them and gained 5 more. Likewise, the servant with 2 talents gained 2 more. But the servant with 1 talent did not develop what belonged to his master. When the “day of reckoning” came, both the servant with 5 talents and the one with 2 talents received the same praise from their master: ‘well done, good and faithful servant’. But the servant with 1 talent, because he did not develop what was entrusted to him, was called wicked, lazy, and worthless (vv. 26, 30).

How do we apply the story of the three servants entrusted with talents? One phrase opens our understanding: many things or great matters (vv. 21, 23). We must understand that Christians are called “virgins/brides” because of our relationship with Jesus in terms of Life (‘zoe’). But Christians are also called servants because of our relationship with Jesus in terms of service/ministry. Thus, the greater things mentioned in verses 21 and 23 refer to a ministry or responsibility the Master will give His servants when He returns.

Therefore, when the Lord Jesus returns, He will give great works/ministries in the coming age to His servants whom He deems good and faithful. Let us look at Revelation 1:6 and 5:10 to understand what this future work will be. Revelation 1:6: “and has made us kings and priests to His God and Father…” (LITV). Revelation 5:10: “and You have made us kings and priests to our God; and we shall reign on the earth” (LITV). Thus, when Jesus returns, He and His servants will establish His kingdom on earth, and His servants will function as kings and priests according to the order of Melchizedek, just as Jesus Himself is High Priest according to the order of Melchizedek.

This means Jesus is not coming to take us to a “pleasant place” commonly called “heaven” in Christian teaching, where there are nice houses, streets of gold, and endless singing. Instead, Jesus comes to assign us a great ministry as kings and priests to subdue the earth, so that the earth moves toward the new earth—and, of course, the new heavens. This is the concept of heaven in the form of a kingdom, as revealed by Jesus to John in Revelation.

It seems that Christians who hold the concept of “heaven” as they have heard it in Christianity will not be prepared to function as kings and priests according to the order of Melchizedek in the coming age. These Christians will become like the “1-talent servant,” deemed “unprofitable,” not because they lack a high position or theological degree, but because they did not develop the grace God gave them to function as kings and priests according to the order of Melchizedek.

We now move to the final section of Jesus’ teaching regarding His coming in Matthew 24–25: the judgment of the nations (Matthew 25:31–46). Matthew 25:31–32 says: “When the Son of Man comes in His glory, and all the angels with Him, He will sit on His glorious throne. All the nations will be gathered before Him, and He will separate them one from another, as a shepherd separates the sheep from the goats.”

Here it is stated that Jesus will come in His glory with all the angels. In fact, not only the angels will be with Him, but we who are chosen will also appear with Him, as Colossians 3:4 affirms: “When Christ, who is our life, appears, then you also will appear with Him in glory.” We will appear with Christ in glory.

This event—our appearing with Christ in glory—is what Paul describes in Romans as ‘glorification by faith’. Note Romans 8:17, 23: “And if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with Him in order that we may also be glorified with Him… waiting eagerly for adoption as sons, the redemption of our bodies.” These verses indicate that when Jesus comes in His glory, we as co-heirs will also appear with Him in glorified bodies.

We must realize that when Jesus returns, the earth enters a new age commonly called the millennial kingdom (Revelation 20:4). In the millennial kingdom there are three realms or conditions: (1) the earthly realm, where God’s blessing in Genesis 1:28–30 is manifested; (2) the realm of Israel, where saved Israel will rule the whole earth (Isaiah 60:10–12; Zechariah 14:16–18); and (3) the heavenly realm, where the kingdom of heaven is fully manifested on earth, and the overcoming church reigns as kings and priests.

Now, let us enter the passage on the judgment of the nations. In Matthew 25:31–46, we see how individuals within the nations are separated into two categories: sheep and goats. The sheep are those who did good to “the least of Jesus’ brothers,” while the goats are those who did not. We need to understand that this judgment is not the final judgment (the great white throne) described in Revelation 20:11, which occurs after the millennium. The judgment of the nations in Matthew 25 occurs before the millennial kingdom.

This judgment concerns those who are still alive in their physical bodies at Jesus’ coming. This judgment determines who will enter as ‘inhabitants’ of the earth during the millennial kingdom. Those categorized as “sheep” are told: “Come, you who are blessed by My Father, inherit the Kingdom prepared for you from the foundation of the world” (25:34). These inhabitants live in physical bodies, in the earthly realm, and enjoy the blessings of Genesis 1:28–30. Thus is the condition of the earth at Jesus’ “second coming.”

We have now concluded the five kingdom-of-heaven discourses in the Gospel of Matthew. Let us review these five sections, each ending with the phrase, “When Jesus had finished saying all these things…”

1. Matthew 5:1 – 7:29 — the law of the kingdom of heaven, and the judgment of God’s servants on the last day.

2. Matthew 9:35 – 11:1 — the commissioning of the twelve apostles to seek the lost sheep of Israel.

3. Matthew 13:1–52 — the seven parables of the kingdom of heaven.

4. Matthew 18:1–35 — forgiveness and the parable of the unmerciful servant, emphasizing the value of the lost sheep.

5. Matthew 23:1 – 25:46 — the law of the kingdom, the authority of “Moses’ seat,” rebukes to the Pharisees, and end-time teachings.

When we observe these five discourses, we see a chiastic parallel pattern (He Gave Us Stories, Richard L. Pratt, p. 247). Matthew arranges the five teachings in chiastic structure (A–B–C–B’–C’) to create emphasis. That is, sections 1 and 5 parallel each other, as do sections 2 and 4, while section 3 is the “center.” This is the meaning of the chiastic parallel pattern.

We may compare this to the five books of Moses—Genesis, Exodus, Leviticus, Numbers, Deuteronomy—which are also structured chiastically. We will not discuss this further, but those interested can listen to the explanation on the “Verbum Veritatis” channel titled “Leviticus,” where it is stated that the “peak” of revelation in the books of Moses is in Leviticus, especially chapter 16, which describes the Day of Atonement performed once a year by the High Priest.

It seems the writer of Matthew intentionally compares Jesus, the mediator of the New Covenant, with Moses, the mediator of the Old Covenant. In Leviticus 16, High Priest Aaron enters the Holy of Holies with the blood of animals to make atonement for all Israel; likewise, Jesus, the High Priest according to Melchizedek’s order, enters the True Tabernacle with His own blood before the Father in heaven to make atonement for all humanity.

Now let us observe the chiastic structure of Matthew’s kingdom teachings:

Section 1 parallels Section 5: the law of the kingdom and judgment of kingdom servants.

Section 2 parallels Section 4: the lost sheep, emphasizing their value.

Section 3 is the central section: the seven parables.

As we have discussed, these seven parables emphasize that deception will occur within the kingdom of heaven; not all born-again Christians—including leaders—will partake in the full manifestation of the kingdom on earth at Jesus’ coming. The teachings of Section 3 form the “peak” or center of Jesus’ kingdom teaching.

In the Christian world it is widely believed that “believing in Jesus guarantees heaven”—a distant place of beauty (“the Father’s house”) where Christians will praise God forever. Such fairy tales do not appear anywhere in Matthew. Instead, the people of the kingdom, by His grace, will partake in the kingdom of heaven which will be fully established on earth. Therefore, they will stay alert and anticipate the coming of the kingdom of Jesus on earth.

We now enter Revelation 20, after Revelation 19 reveals Jesus Christ as He and His overcomers wage war to subdue all things. Revelation 20:1–3 says: “Then I saw an angel coming down from heaven, holding the key to the Abyss and a great chain in his hand. He seized the dragon, that ancient serpent, who is the Devil and Satan, and bound him for a thousand years. He threw him into the Abyss, locked and sealed it over him, so that he could no longer deceive the nations until the thousand years were ended. After that he must be set free for a short time.”

We see here that Satan is cast into the “Abyss” so he cannot deceive the nations. The term “Abyss” is from the Greek ‘abussos’, meaning “bottomless pit.” Since this pit has no “bottom,” Satan has no ground or foundation to operate on, thus he cannot deceive the nations.

Let us consider how Satan cannot operate when there is no “ground” in a person’s life. John 14:30 states: “… the ruler of this world is coming, and he has nothing in Me.” Although Satan worked through Judas, the Jewish Sanhedrin, and many others involved in Jesus’ crucifixion, Satan could do nothing to Jesus Himself. Why? Because in Jesus there was no “ground” or opening for Satan to attack.

In Jesus there was absolutely no sin or flaw that could give Satan a foothold. This differs from Job’s case. Job 3:25 says: “For the thing I feared has come upon me, and what I dread befalls me.” In Job there was fear and anxiety—these became a “ground” that allowed Satan to afflict him.

Yet we must not conclude that Satan is free to attack anyone he wishes. Satan could attack Job because the Father had a purpose—to bring Job to a true knowledge of God (Job 42:5). Satan is merely a “tool” in the Father’s hand. He cannot attack unless permitted by God (Job 1:12; 2:6).

In our passage, Satan is bound for a thousand years. Afterward he is released for a short time because the Father has a specific plan for him. During the thousand years, Satan is bound because Christ and His overcomers will reign as kings and priests on earth (Revelation 20:4).

We see that with regard to Christ and His overcomers, the Devil can do nothing for a thousand years. What about our lives today? Can the Devil do anything to attack our lives now? By His grace, even now, we can say as Jesus did, that the Devil can do nothing in our lives. What can happen to our lives now is only His will and His plan. For us, THE DEVIL IS AS IF HE DID NOT EXIST. Everything that happens in our lives is the Father’s will; therefore all is good, amen.

Let us continue our discussion about the last supper between Jesus and His disciples in Matthew 26:26–29: “While they were eating, Jesus took bread, blessed it, broke it, and gave it to the disciples, saying, ‘Take, eat, this is My body.’ Then He took a cup, gave thanks, and gave it to them, saying, ‘Drink from it, all of you. For this is My blood, the blood of the covenant, which is poured out for many for the forgiveness of sins. But I say to you, from now on I will not drink again of this fruit of the vine until that day when I drink it new with you in My Father’s kingdom.’”

On His last night, Jesus celebrated Passover with His disciples. Our verse above emphasizes that while they were eating (eating the Passover meal), suddenly Jesus performed a symbolic act regarding His death. He took bread and distributed it to His disciples, saying, “This is My body.” Then He took the cup and commanded His disciples to drink from it, saying, “This is My blood, the blood of the covenant which is poured out for many.” We see here that Jesus was celebrating Passover and at the same time fulfilling it.

There are two things we must reflect on in this event. First, Jesus spoke of the “blood of the covenant.” Certainly, this refers to the New Covenant sealed by His own blood, as written: “...This cup is the new covenant in My blood...” (1 Corinthians 11:25). Second, Jesus said He would not drink the fruit of the vine again until He drank the new one with His disciples in His Father’s kingdom. These two matters are related, and we will now look at their connection.

What is the meaning of the New Covenant Jesus made with His disciples? Consider Hebrews 8:10–12: “...YAHWEH declares, I will put My laws in their minds and write them on their hearts. I will be their God, and they shall be My people.... For they shall all know Me, from the least of them to the greatest.... I will by no means remember their sins anymore...” (ILT).

We see here that the New Covenant Jesus made with His disciples is deeply inward. The Law of Moses in the Old Testament, written on stone tablets, is now written by Him in the hearts of believers. Therefore, we will know Him inwardly, and our sins will no longer be remembered. We are no longer governed by outward rules or regulations, such as worshiping in this building or that building, paying tithes/first fruits/faith pledges, and so on. We worship in spirit and reality,

and are led by the law within our inner being. We become a people belonging to God and citizens of His kingdom (2 Thessalonians 1:5).

Jesus promised His disciples that He would drink again the new fruit of the vine in His Father’s kingdom. What does this mean? It means that Jesus will return (commonly called the second coming) and establish His kingdom on earth, where we who believe will take part in it. We who follow the leading of His inward laws will one day, when the Lord Jesus returns, “drink” together with Him in His Father’s kingdom.

Let us now continue our discussion about the crucifixion of Jesus and its meaning. Let us first consider two facts concerning His crucifixion.

First, Jesus was crucified because He chose the will of the Heavenly Father. In the Garden of Gethsemane, Jesus prayed and struggled to confirm the Father’s will. There was the cup of suffering, and there was also the Father’s will. Certainly, Jesus expressed His desire that if possible the cup of suffering would pass from Him. However, after praying three times, Jesus understood that this cup of suffering was the Father’s will for Him (Isaiah 53:10). That is why, in John 18:11, Jesus said, “...Shall I not drink the cup that the Father has given Me?”

Second, Jesus was arrested and sentenced to death by the Sanhedrin, the Jewish religious court (Matthew 26:57–66). And because the Jewish Sanhedrin did not have the authority under Roman rule to execute someone, they brought Jesus to Pontius Pilate to request permission. Pilate actually wanted to release Jesus, because he knew Jesus had been handed over out of envy (Matthew 27:18). As an attempt to release Jesus, he offered the crowd a choice between Jesus and Barabbas. But through the persuasion of the chief priests and elders, the crowd chose Barabbas (Matthew 27:20). So Jesus was killed by the Jewish religious leaders, while the execution itself was carried out by Roman soldiers. The Apostles’ Creed, which says “suffered under Pontius Pilate,” actually hides an important fact that Jesus was crucified by the Jewish religious leaders — the covenant people under the Mosaic Law.

Now we will discuss the meaning of these two facts. Matthew 16:24 states, “...If anyone desires to follow Me, he must deny himself and take up his cross...” How can we deny ourselves and take up our cross? Jesus’ struggle in Gethsemane teaches us to always choose the will of the Heavenly Father and to bear its consequences — this is our “cross.” This is the meaning of “taking up our cross”: by His grace we are enabled to always choose the Father’s will in our daily lives.

Next, we have seen that the Jewish religion crucified Jesus. Does this mean that religion is always opposed to Jesus? Did Jesus come to establish the Christian religion? Where did religion actually come from? Let us observe the fact that Jesus came to give His Life (‘zoe’) to whoever believes (John 10:10). This ‘zoe’ life (the Life of Christ) is symbolized by the Tree of Life in the Garden of Eden. Jesus said that whoever eats Him has ‘zoe’ within. Thus, the Tree of Life symbolizes the ‘zoe’ life given by Jesus to us.

If so, what does the Tree of the Knowledge of Good and Evil represent? Since Adam and Eve ate of this tree, humanity has been led by its own knowledge of good and evil. Religion is humanity's attempt to approach God, but guided by its own knowledge of good and evil. The holy people of the Old Testament were not “religious people” in this sense. They were people of faith who expressed their faith through obedience to the Law. This is very different from the scribes and Pharisees who crucified Jesus. The scribes and Pharisees were religious people, but they were not like the holy people of the Old Testament.

Now we come to an important question: Has Christianity become a religion? If we receive His grace, we will know that Christianity has indeed become a religion — the Christian religion. Of course, the Christian religion did not crucify Jesus physically, but the Spirit of Jesus is greatly hindered by religious rituals, human regulations, the false teachings of Jezebel, Nicolaitans, Balaam, and the religious rules made by its leaders.

We now enter the final chapter of Matthew and discuss the resurrection of Jesus. Matthew 28:6 states, “He is not here, for He is risen, just as He said...” The resurrection of Jesus is a crucial fact, because “...if Christ has not been raised, then our preaching is useless and so is your faith” (1 Corinthians 15:14). From this verse we see that the resurrection of Christ is the foundation of gospel proclamation and also the foundation of the Christian faith. Without the resurrection of Christ, both the preaching of the gospel and Christian faith are meaningless.

However, we must not only believe in the historical fact of Christ’s resurrection. We must understand what the ‘word of God’ says about the resurrection of Christ, because faith comes not from historical facts but from hearing the word of God. Let us discuss 1 Corinthians 15, which speaks about the resurrection of Christ.

The background of 1 Corinthians 15 is that some people in the Corinthian church did not believe in the resurrection of the dead. Paul emphasized that if there is no resurrection of the dead, then Christ Himself has not been raised. But the truth is that Christ has been raised as the “firstfruits” (v. 20). Farmers in ancient Palestine understood that if there is a harvest of firstfruits, then more harvests will follow. This means there will be more resurrections.

Let us look at 1 Corinthians 15:22–23: “For as in Adam all die, so in Christ all will be made alive. But each in his own order: Christ the firstfruits; afterward those who belong to Him at His coming.” It is emphasized here that ALL will be resurrected, each in his own order. The reason all will be resurrected is clearly written here: all died in Adam, therefore all will be made alive in Christ. This is a matter of ‘headship’.

In the Christian world, generally, people do not believe that all will be made alive in Christ. If we refuse to believe that all will be resurrected in Christ, then this makes Adam more powerful than Christ. But the truth is that the grace of God is far greater than Adam’s transgression; therefore all will be raised in due order (Romans 5:15).

Another reason all will eventually be made alive in Christ is because the final enemy — death — will be destroyed (1 Corinthians 15:26). Yet death is the wages of sin (Romans 6:23). Therefore, there will no longer be any ‘trace’ of sin in the universe. All humanity will eventually be resurrected and receive a glorified body. Sadly, most Christians believe that the wages of sin is eternal hell, meaning that some people who are not called by Jesus will be tormented forever. They do not believe that Christ has conquered death. But His chosen ones believe that in the end all humanity will be resurrected and receive glorified bodies, so that the Father may be ALL in ALL (1 Corinthians 15:28). The Heavenly Father will fully express His glory in and through ALL humanity.

Now let us discuss the command to proclaim the Gospel of the Kingdom — to make all nations disciples of the Lord Jesus — commonly called the Great Commission, written in Matthew 28:18–20: “...All authority in heaven and on earth has been given to Me. Therefore go and make disciples of all nations... teaching them to obey all that I have commanded you. And surely I am with you always, to the end of the age.” There are several points we need to discuss from this ‘Great Commission’.

First, the basis of Jesus’ command to His disciples is that ALL authority in heaven and on earth has been given to Him. Many Christians believe that human salvation depends on their “response” to the gospel. This is a strange idea. How can a person respond when he is dead in sin? A “dead” person cannot hear or respond to anything. The truth is that salvation DEPENDS ON THE AUTHORITY OF JESUS.

When Jesus says to someone, ‘Follow Me’, that person will certainly rise and follow Jesus. When Jesus said to His disciples, ‘Follow Me’, they immediately rose and followed Him (Matthew 4:19; 9:9). No human being can refuse the call of Jesus — why? Because Jesus has authority.

Many evangelists like to quote Revelation 3:20 to claim that salvation depends on human response: Jesus “knocks on every person’s heart,” and whoever responds will be saved. Such preaching greatly insults the authority of Jesus. It portrays Jesus as a “beggar” knocking on every human heart to “eat together.” In fact, Revelation 3:20 has nothing to do with evangelism. In that verse, Jesus is speaking to the church in Laodicea, which no longer had fellowship (koinonia) with Him.

The truth is that salvation depends on Jesus’ authority. John 12:32 says: “And I, when I am lifted up from the earth, will draw all people to Myself.”

This verse speaks of Jesus’ authority. Jesus has already declared that He will draw all people to Himself. If not all come to Jesus, then only two possibilities exist: either Jesus is unable and lacks authority to draw all people, or He lied. In truth, all people will come to Jesus—but in their own order, as we have discussed (1 Corinthians 15).

Second, many Christians believe that the phrase “I am with you always, to the end of the age” means that grace or evangelism ends when Jesus returns (commonly called the “second coming”). Such a view is held by Christians who believe in eternal hell — that those who are not called by Jesus now will be tormented forever. Here, we are not discussing the Greek expression ‘heos sunteleia ho aion’, translated ‘until the end of the age’. Those who are serious may study Louis Abbott’s book An Analytical Study of Words.

In this writing, we will reflect on two verses related to the matter: Ephesians 1:10 and Revelation 22:17. Ephesians 1:10 states that in the dispensation of the fullness of times, God will unite all things — in heaven and on earth — in Christ. Revelation 22:17 also declares that the ‘water of life’ continues to be offered freely in the New Heaven and New Earth.

God always uses an ‘instrument’ to accomplish His purpose, and that instrument is the overcoming church. Therefore, the overcoming church rejoices, for one day every knee will bow and every tongue confess that Jesus is Lord. Amen.

Summary: There are three principles by which God works: the principle of faith, the principle of process, and the principle of the Old and New Covenants.

Call to action: As the church, by His grace, we need to learn to cooperate with the Holy Spirit in carrying out these three principles.

Within the Christian world there is considerable confusion regarding how God works in the context of the Old Testament (OT) and in the context of the New Testament (NT). What principles govern the way God works in the OT and in the NT? Does God still desire that His laws in the OT be applied to believers in the NT context? Were the saints in the OT justified by faith or by works of obedience to the Law? Do certain regulations of the Mosaic Law still apply to NT believers, such as the law of tithing, firstfruits (money), the celebration of Passover, or other regulations related to the OT?

We will begin our discussion by examining a Greek term used in 1 Timothy 1:4, namely OIKONOMIA. We will quote the ILT (Indonesian Literal Translation) to see how this term is rendered: “nor give heed to myths and endless genealogies, which produce disputes rather than the stewardship (oikonomia) of Elohim that is in faith” (I Timothy 1:4). In several English translations, ‘oikonomia’ is also translated as management, dispensation, economy, or administration.

The Greek term OIKONOMIA is derived from the root words OIKOS and NOMOS. Oikos means house or household, while nomos refers to the distribution of rules or laws. Thus, when combined, these roots convey the meaning of a way of managing a household—an administration, a dispensation, or a management. In other words, Elohim manages His household or governs His people in a particular way, and the manner or principle of His working is found in faith.

Scholars have attempted to divide Elohim’s administration of His people into several ages. Some divide it into seven ages, while others divide it into only four. I divide it into seven ages: the age of Adam, the age of Noah, the age of Abraham, the age of Moses, the age of the overcomers, the age of the Kingdom (the thousand years), and the age of the new heaven and new earth. In this writing, however, we will focus only on two ages, namely the OT age and the NT age, in accordance with our title.

What is the principle by which God works in the OT age and in the NT age? From the verse above we see that Elohim administers His people according to the principle of faith, because the ‘oikonomia’ of Elohim exists in faith. By understanding this principle of faith, we can understand that whatever Elohim does in every age, He always leads His people to believe in Him. God works and governs both OT believers and NT believers so that they may believe in Him. The saints of the OT age and the saints of the NT age are all justified by faith. All are formed and processed by God so that they may believe and possess faith in Him.

What, then, about His laws? Since ‘oikonomia’ also means the distribution of laws, in governing His people God dispenses His laws in each age in a particular way. The law in the OT context is what is called the Mosaic Law, whereas the law in the NT context is the law of the Spirit who gives life (Romans 8:2; 1 Corinthians 15:45).

God gives or dispenses His laws so that His people may express their faith by carrying out the laws applicable in each age. In the OT context, those who believed expressed their faith by observing the Mosaic Law. In the NT context, those who believe express their faith by living according to the law of the Spirit who gives life, or by living their daily lives under the leading of the Spirit.

If someone does not understand the principle of Elohim’s working, he tends to mix the laws of the OT context into the NT context. Thus we see confusion in the Christian world caused by introducing regulations, laws, or even celebrations from the OT context into the NT context. We see how God’s people in the NT context are required to pay tithes, firstfruits (money), celebrate Passover, regularly attend meetings in certain buildings, perform specific rituals, adhere to certain creeds, and so forth.

We have seen that Elohim administers His people according to the principle of faith, because the ‘oikonomia’ of Elohim exists in faith. Therefore, the principle by which God works is the principle of faith. By understanding this principle of faith, we can understand that whatever Elohim does in every age, He always leads His people to believe in Him. God works and governs both OT believers and NT believers so that they may believe in Him. The saints of the OT age and the saints of the NT age are all justified by faith. All are formed and processed by God so that they may believe and possess faith in Him.

The second principle concerning how God works that we will now discuss is the ‘principle of processing’. In the Kamus Besar Bahasa Indonesia (Great Dictionary of the Indonesian Language), the term ‘process’ means a sequence of changes in the development of something, and ‘processing’ is the act of processing. It is God who performs this act of processing, because the principle of God’s working is not “abracadabra.” He is not an “instant Elohim,” but a “process Elohim.” Thus, processing is God’s action of carrying out change upon change in order to reach a certain development or goal.

Let us look at an example of how God makes humanity into His likeness and image. In Genesis 1:26–27 (ILT) it is written: “And Elohim said, ‘Let Us make man in Our image, according to Our likeness, and let them rule … over all the earth…’ (v. 26). And Elohim is creating man according to His image… (v. 27)”. In verse 26 we see Elohim’s plan to create humanity according to His image and likeness. In verse 27 we see the process that Elohim carries out, because the Hebrew term translated ‘create’ is in the present progressive form, not the past tense. Thus, the term ‘create’ in English should be rendered as ‘is creating’, not ‘created’.

We then see the act of processing that God carried out with Adam and Eve by making the Garden of Eden and placing them in it to cultivate and keep it. Elohim designed the Garden of Eden to process humanity by creating two trees and also the serpent, which is a symbol of the devil. Many people assume that Adam and Eve were already in the likeness and image of Elohim, whereas in

fact Adam and Eve were still in a state of innocence—neither evil nor holy—because Adam had not yet partaken of the tree of life, which symbolizes Christ, nor did Adam yet know good and evil. Adam and Eve had also not yet multiplied to fill the earth and subdue it. Adam and Eve were still in process, and that process began in the Garden of Eden, where they were to cultivate and rule it.

What about the fall of Adam? Many people also do not understand that Adam’s fall was part of God’s process. Romans 8:20 states that all creation was subjected to futility (the realm of death, as the wages of sin), not by its own will, but by the will of Him who subjected it, in hope. God was not “surprised” by Adam’s fall; in fact, the Lamb of Elohim was slain before the foundation of the world (“the Lamb slain from the foundation of the world” – Revelation 13:8, Young’s Literal Translation). Thus, God is sovereign over all things. God is the cause of all things. God designed all of this, including Adam’s fall.

If we all understood this principle of God’s processing, then there would actually be no such thing as “the fall of Adam” as something that ruined all creation. Adam did not fall. Adam and all his descendants are being processed by God. And God’s process will certainly succeed. Adam and all his descendants will surely become in His likeness and image, because God’s plan to make humanity (all humanity) in His likeness and image CANNOT FAIL. God simply has stages in His process. First, the firstfruits—those whom He has chosen—then in turn all creation, so that the Father may become ALL in ALL.

We have discussed that our God is a God of process. The principle of God’s working is the principle of processing. This processing refers to God’s action of carrying out change upon change in order to reach a certain development or goal. We will now discuss faith as it is processed by God until it reaches its full development.

Romans 1:17 states: “For in it the righteousness of Elohim is being revealed from faith to faith, as it has been written, ‘And the righteous one shall live by faith’” (ILT). The phrase ‘from faith to faith’ comes from the Greek expression ‘ek pistis eis pistis’. The preposition ‘ek’ means ‘from’ or ‘out of’, while ‘eis’ means ‘to’ or ‘into’, pointing toward a goal. Marvin Vincent, in Word Studies in the New Testament, states that the idea behind the expression ‘from faith to faith’ is progress in faith itself (Vol. 3, p. 14). In other words, faith is a progressive principle.

If so, how can faith be progressive or grow? The Epistle of James provides the explanation. James 2:22 says: “You see that faith was working together with his works, and by the works the faith was perfected.” This means that works that arise from faith, in turn, cause the existing faith to develop. Then, the developed faith produces works, which in turn perfect the existing faith. Thus a cycle occurs: faith produces works, and works perfect faith; perfected faith produces works again. In this way, faith grows until it reaches its fullness.

This process of the growth of faith is in God’s hands. That is, God Himself performs this process for His chosen people, and therefore this process will certainly succeed. The faith of God’s chosen people will continuously grow until it reaches perfection. God cannot fail in doing this, because our God is indeed a God of process. He who has begun this process will continue it until it is completed.

The faith we are discussing applies in both the OT and NT contexts, because we have discussed the stewardship of Elohim that exists in faith, whereby both the saints in the OT context and the saints in the NT context are justified by faith. Romans 3:20 also affirms: “For by works of the law no flesh will be justified in His sight…” (ILT).

So far, we have discussed the principles of how God works: the principle of faith and the principle of processing. In order to further understand God’s working principles in the OT and NT contexts, we need to understand the difference in principle between the Mosaic Law (OT) and the law of the Spirit (NT), or the law of the Spirit who gives life.

The Mosaic Law was given by Yahweh to the nation of Israel as part of a covenant known as the Old Covenant. The content of the Old Covenant is recorded in Exodus 19–20, when Yahweh made His covenant with the nation of Israel at Mount Sinai through Moses. I refer to the pattern of the Old Covenant as the IF–THEN pattern, meaning: “…IF you will indeed obey My voice… THEN you shall be My treasured possession… a kingdom of priests and a holy nation…” (Exodus 19:5–6).

This is a conditional covenant: if Israel obeyed His voice, then Israel would become Yahweh’s treasured possession, a kingdom of priests, and a holy nation. Because this Old Covenant was conditional, Yahweh gave His laws, known as the Mosaic Law, to be obeyed. Naturally, the pattern of the Mosaic Law is also an IF–THEN pattern. This does not mean that the saints in the OT context were justified by keeping the Law. The principle of faith applies in all ages or dispensations, as Hebrews 11 explains from the time of Abel throughout the OT era. The saints of the OT age were still justified before Yahweh by faith. However, the saints of the OT age had to express their faith by observing the Mosaic Law.

This is different from the New Testament pattern, which is bound by El Elyon to His chosen people through the mediation of Jesus Christ. The New Testament pattern, including the pattern of the Law of the Spirit, is different from the IF–THEN pattern found in the Old Testament and the Mosaic Law. Why is this so? Because the IF–THEN pattern in the Old Testament and the Law has been fulfilled by Jesus Christ, when He said, “… I did not come to abolish (the Law and the Prophets) but to fulfill them” (Matthew 5:17).

The Law of the Spirit in the New Testament context is the Law of Moses written into the inner being of believers by the work of the Holy Spirit. Hebrews 8:10 affirms, “… I will put My laws (the Law) into their minds and write them on their hearts; and I will be their God, and they shall be My people” (NKJV/LAI). It is God Himself who works to place and write the Law into the inner being of believers. Therefore, the pattern of the Law of the Spirit is not an IF–THEN pattern, but an ALREADY–THEREFORE pattern. On the cross Jesus cried out, “IT IS FINISHED,” which means that the entire Old Testament and the Law have been fulfilled. All the demands of the Law have been fulfilled. Thus, the New Testament offers the ALREADY–THEREFORE pattern to everyone who is willing to believe the gospel.

The New Testament follows the ALREADY–THEREFORE pattern. The proclamation is roughly like this: “Your sins have already been forgiven; therefore, sin no more.” “You are the light of the world; therefore, live as children of light.” “You have already been blessed; therefore, share God’s blessing according to your willingness and His leading.” And so on, and so on. If there are preachers in Christianity—indeed, the majority—who preach an IF–THEN pattern, they are the scribes and Pharisees of our time, who seek to please God and be justified by God through performing God’s laws. “Give your tithe, then you will be blessed.” “If you do not attend church because you were offended by the pastor’s words, then you bring curses and judgment upon yourself.” Such voices are the voices of the Pharisees and scribes of this age.

Having distinguished the Old Testament pattern—IF–THEN—from the New Testament pattern—ALREADY–THEREFORE—we will now look at the differences and also the relationship between the law of the Old Testament (the Law) and the law of the New Testament (the Spirit who gives life).

Let us read several New Testament passages that speak about the law related to New Covenant believers. Romans 8:2 states, “For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death” (ILT). The expression ‘the law of the Spirit of life’ in Greek is ‘nomos ho pneuma ho zoe’, where ‘zoe’ is the kind of life lived by Elohim Himself; in other words, ‘zoe’ is the life of Elohim, distinguished from human life (‘psuche’) and a lower or common life (‘bios’). Thus, the law of the Spirit of life is the law of the Spirit of the life of Christ.

Next, let us examine 1 Corinthians 15:45: “… the last Adam became a life-giving Spirit” (ILT). The phrase ‘life-giving’ comes from the Greek ‘zoopoieo’, meaning to make what is dead alive, or to give life by imparting the life of Christ. The last Adam here is Jesus Christ, and through His death as the last Adam and His resurrection, He came as the life-giving Spirit by imparting His life. That is why in John 10:10 Jesus said, “… I came that they may have life (‘zoe’) …”

Furthermore, let us look at 2 Corinthians 3:6: “He has made us competent as ministers of a new covenant—not of the letter but of the Spirit; for the letter kills, but the Spirit gives life.” The entire context of this chapter speaks about the ministry of the New Covenant in contrast to the ministry of the Old Covenant, which brings death. Why? Because the law of the Spirit gives life, whereas the Law of Moses leads to death.

Does this mean, then, that the Law of Moses (Old Testament context) is completely separate from the law of the Spirit (New Testament context)? Absolutely not, because the law of the Spirit is the Law of Moses written by the Holy Spirit into the inner being of New Covenant believers. Hebrews 8:10 says, “… I will put My laws into their minds and write them on their hearts …” Therefore, the law of the Spirit (NT) is the Law (OT) written into the inner being of believers. The law of the Spirit is not a law unrelated to the Law of Moses, for Jesus came not to abolish the Law but to fulfill it (Matthew 5:17). Through His death and resurrection, Jesus fulfilled the Law, and by His resurrection He poured out His Spirit to impart life and to fulfill the Law within the inner being of believers.

We, as New Covenant people, follow the law of the Spirit, follow the leading of the Spirit, and worship in Spirit and truth—not by violating or ignoring the Law, but by following the Spirit and living by the law of the Spirit, WE HAVE ALREADY FULFILLED THE LAW IN CHRIST. For Colossians 2:17 says of the Law, “These are a shadow of the things to come, but the substance is Christ.” We who live IN CHRIST HAVE ALREADY FULFILLED THE LAW, because the fulfillment or reality of the Law is Christ. Therefore, we do not have to perform “one iota” (like a comma in Hebrew) of the Law—not because we violate it, but because in Christ all of it has been fulfilled. As long as we live by the law of the Spirit, we are already fulfilling the Law.

Religious leaders, the scribes and Pharisees of our time, who teach the laws of tithing, firstfruits (money), Passover celebrations, various liturgies, and insist that worship must be in this building or that building—do not understand at all what Jesus said on the cross: ‘tetelestai’, ‘It is finished’. The entire Old Testament, as prophecy, symbol, and law, HAS BEEN FULFILLED. Not only do they fail to understand this, but by teaching parts of the Law to be practiced by believers, they enslave, bind, and even bring death to God’s people.

So far, we have briefly discussed the principles by which God works: the principle of faith and the principle of processing, in relation to the Old and New Testament contexts. Now we will discuss another principle, namely the principle of ‘better’. This principle is expounded at length in the book of Hebrews. The key word in this book is ‘better’.

In this book, Jesus is compared with angels as messengers of Elohim, with Moses as an apostle, with Aaron as the high priest, and the Old Covenant is compared with the New Covenant, including their worship and laws. The result of all these comparisons is ‘better’. Thus, God’s way of working, in relation to the Old and New Testaments, is the principle of ‘better’. God never does the same thing twice. God always does something new and better than before. “I will make all things new,” as expressed in the book of Revelation. God’s way of working always produces what is new and better.

Now we will focus on the law in the Old Testament context—the Law of Moses—and the law in the New Testament context—the law of the Spirit who gives life. Let us look at the case of the golden calf in Exodus 32–34. When Moses came down from the mountain after receiving the two stone tablets and saw Israel worshiping the golden calf, he became angry and threw the tablets down, breaking them. Then God commanded Moses to carve two new stone tablets and to make an ark of wood to place the new tablets in (Deuteronomy 10:1–5). This was not the Ark of the Covenant made by Bezalel and Oholiab (Exodus 35:30–35). This wooden ark was made by Moses so that the new tablets could be placed in it. Here we see God’s working principle—the principle of ‘better’. First, only two stone tablets; second, two new stone tablets and also a wooden ark to contain them.

What is the meaning of the new tablets placed inside a wooden ark made by Moses? It means that God’s law is placed into our humanity, because wood is a symbol of humanity. This aligns with Hebrews 8:10: “… I will put My laws into their minds and write them on their hearts …” We

see here that God never makes the same thing twice. He always makes something better. God’s law written into our inner being is better than God’s law written on two stone tablets.

God’s law written on stone tablets is the law in the Old Testament context, while God’s law “written” into our inner being is the law in the New Testament context. This does not mean that the Law in the Old Testament is abolished. Jesus did not abolish the Law but fulfilled it. For those of us who are in Christ, the Law has been fulfilled, and the Holy Spirit has written, is writing, and will continue to write the Law into our inner being. The Law must not be applied directly to New Covenant believers who are in Christ. The Law must first be “written” by the Holy Spirit into our inner being; then we will act according to the meaning given by the Holy Spirit.

A good example of the Law written into our inner being is found in the case of the woman caught in adultery in John chapter 8. In this chapter, the scribes and Pharisees pressured Jesus—indeed, attempted to trap Him—regarding whether He would obey the Law, because according to the Law this woman should be stoned. The context here is the law of stoning. We see that Jesus wrote on the ground in response to their pressure. What was the meaning of Jesus writing on the ground? It meant: I came to fulfill the law of stoning and to write it into the inner being of believers. When the Pharisees continued to press Him, He said that whoever was without sin should cast the first stone. When no one did so, Jesus spoke to the woman about forgiveness and warned her not to sin again. Thus, the law of stoning “written” into the inner being of believers takes on the meaning of ‘do not judge, forgiveness, and a warning not to sin again’. Such is the result when the law of stoning is written into the inner being of believers.

Likewise, all other laws in the Torah must be “written” into the inner being of believers. The law of tithing, the law of firstfruits, or any other law must not be imposed on those who are in Christ. The law of tithing and firstfruits “written” into the inner being of believers is Christ Himself (those anointed by God), because we are the firstfruits of creation—the tenth of those who are called, chosen, or faithful.

Religious leaders in Christianity like to impose the Law (tithing, firstfruits-money) on God’s people. Apart from not understanding God’s working principles, their motivation is often related to the “stomach,” human glory, and other fleshly matters. May this brief writing be a blessing to God’s chosen people. Amen.

Summary

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

Call to Action

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

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

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

The journey of intimacy does not begin with confidence.

It begins with honesty.

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

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

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

This is not self-pity.

This is not insecurity.

This is truth spoken in the presence of love.

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

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

This is the paradox of the gospel.

In Christ, we are fully known and fully loved.

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

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

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

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

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

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

Here the Bride turns away from the gaze of others.

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

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

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

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

Yet she is learning a holy freedom:

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

Dead religion thrives on observation.

Intimacy thrives on presence.

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

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

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

She has been faithful.

She has been responsible.

She has been productive.

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

She kept other people’s vineyards:

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

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

This is the tragedy of institutionalized spirituality:

service without presence.

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

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

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

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

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

Her confession leads to a turning point:

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

She no longer asks:

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

She asks only one thing:

“Where are You?”

This is the cry of a soul leaving cages:

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

She wants pasture, not programs.

Rest, not reputation.

Presence, not productivity.

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

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

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

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

This is the rejection of Christianity without Christ.

No more hiding behind:

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

She wants Him.

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

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

“O fairest among women…”

Before instruction comes affirmation.

Before direction comes identity.

He does not address her darkness.

He addresses her beauty.

This is how intimacy heals shame.

He gently leads her:

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

Not striving—shepherded growth.

Conclusion — The Weak but Willing Heart

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

Christ is not searching for strong hearts.

He is searching for willing ones.

He is not intimidated by darkness.

He is drawn to honesty.

This passage calls us out of:

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

And it invites us into:

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

The Bride is dark—but she is lovely.

And so are you.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Let us repeat the basis for this view:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

congregation, even though it was indeed his right as a servant of God to be supported ‘occasionally’ (1 Corinthians 9:12). We must emphasize ‘occasionally’, because Paul never received ‘regular’ financial support from any church, including those he had founded. The church in Philippi only helped Paul from time to time.

Next, Paul taught Timothy that elders who lead well, especially those who preach and teach, are worthy of double honor, meaning they may receive financial support from the church. Even here, we do not see any indication that this support must be given regularly. On the contrary, true widows are to be supported regularly by church funds (1 Timothy 5:3). Supporting widows on a regular basis was indeed the practice of the early church (Acts 6:1).

Second, giving must be voluntary (2 Corinthians 9:7). Paul never taught tithing, firstfruits, or faith pledges, which are commonly practiced by teachers in the Christian world.

Third, giving to the poor and assistance to churches in need. For Paul, ministry to the poor and to churches in need of help was very important (Galatians 2:10). Paul also brought aid to the church in Jerusalem to be distributed to members who were lacking. The finances of the early church were indeed prioritized for widows and the poor. This stands in contrast to the Christian world today, where collected funds are generally used for the needs of ministers and their ministries, including buildings and other expenses.

In truth, Paul’s teaching on church finances is not difficult to understand. It is clear that church funds are primarily to be given to members who are in need, while church ministers only receive support occasionally. This is the essence of Paul’s teaching on church finances. The early church never used its money to build buildings, because during the first 200 years of Christianity, no buildings were ever constructed. Since Emperor Constantine accepted Christianity (AD 313), the construction of buildings, cathedrals, and so on began. Buildings are indeed needed by church leaders who draw the Lord’s disciples to themselves. However, the early church simply met in homes.

We have briefly explained the three false teachings promoted by Christian religious leaders in order to draw the Lord’s disciples to themselves, namely the false teachings of Jezebel, the Nicolaitans, and Balaam. Through these three false teachings, the Lord’s disciples no longer follow the Lord Jesus wherever He goes. They no longer worship in spirit and in truth, as taught by the Lord Jesus. They no longer listen to the whisper of the Holy Spirit and follow His leading, as occurred in the early church. Instead, the Lord’s disciples merely follow what has been arranged and determined by their leaders.

Thus the word of God in 1 Corinthians 1:12 is fulfilled: “…One of you says, ‘I follow Paul’; another, ‘I follow Apollos’; another, ‘I follow Cephas….’” And 1 Corinthians 3:4 affirms, “For when one says, ‘I follow Paul,’ and another, ‘I follow Apollos,’ are you not merely human?” By following leaders, the Lord’s disciples become worldly people rather than spiritual people. Even more tragically, the false teachings of Jezebel and Balaam lead the Lord’s disciples into idolatry (Revelation 2:14, 20). The idols of the Lord’s disciples may be the leaders they follow, or mammon, or something else.

In the Christian world, these three false teachings have produced many religious regulations, all of which bind the Lord’s disciples within a particular movement, denomination, or leader. Indeed, Christian religious leaders must create religious regulations in order to bind the Lord’s disciples to themselves. Such regulations include the obligation to attend Sunday services in a particular building, the obligation to give monetary offerings such as tithes, firstfruits, faith pledges, and others. Not to mention the programs devised by leaders that the Lord’s disciples must follow. All of these divert the Lord’s disciples from following the Lord Jesus wherever He goes. The problem is that none of the apostles of the Lord Jesus ever made such regulations.

Paul rightly said in Acts 20:29-30, "I know that after I leave, ferocious wolves will come in among you, not sparing the flock. And even from among you yourselves will arise, teaching falsehoods to draw away disciples after them." So, these ferocious wolves have led Jesus' disciples astray, so that they no longer follow the guidance of His Spirit, but rather follow religious rules, programs, and adhere to certain sects/denominations.

Generally, Christian religious leaders call these denominations churches. This proves that ferocious wolves have blinded the leaders. They have even created the doctrine of the "visible church" (denominations) and the "invisible church" (true disciples of God throughout the world), a teaching that only covers up the division of the early church into tens of thousands of denominations. Instead of repenting, these leaders have created teachings that justify their actions in dividing the church.

But, once again, the Lord Jesus has His sheep who hear His voice and follow Him wherever He goes. May we be among them. Amen.

The Parables of the Kingdom of Heaven

By: Irnawan Silitonga

Summary: By His grace, we can easily understand the truth about the kingdom of heaven if we do not hold a concept of heaven as it is commonly embraced by the majority of people in the Christian world. The concept of heaven in the Christian world is that it is a pleasant place, somewhere unknown, usually called the Father’s House, where the only activity is singing. Such a concept is not found in the Bible at all. If we can let go of this concept of heaven, then it is hoped that we will be able to understand the kingdom of heaven as revealed in the following parables.

At this time we will discuss the parables concerning the Kingdom of Heaven. A parable is a story from which a lesson or understanding can be drawn. Thus, the parables of the Kingdom of Heaven are stories from which we gain understanding about the Kingdom of Heaven.

Before we begin our discussion of the parables of the Kingdom of Heaven, we must explain the difference between the church and the Kingdom of Heaven, because if we mix them up, our understanding will be incorrect. The Kingdom of Heaven is a kingdom that exists within a heavenly ‘dimension’. The Kingdom of Heaven and the Kingdom of Elohim are the same, where the Kingdom of Heaven refers to a kingdom in the heavenly realm, while the Kingdom of Elohim refers to a kingdom that ‘belongs’ to Elohim. The clearest description of this kingdom in the heavenly dimension is explained in the book of Revelation, especially Revelation chapters 4–5.

We need to briefly explain the meaning of heaven, because in the Christian world, generally, heaven is depicted as a “pleasant place” where people do nothing but sing all the time; some even go so far as to say—one well-known pastor and Bible teacher in Jakarta has claimed—that there are still dogs in heaven. Such a concept of heaven is very different from the understanding of heaven described in Revelation 4–5.

We will not explain in detail the concept of heaven described in Revelation 4–5, but it is clear that heaven is a dimension (the heavenly realm) where Elohim has placed His throne. There is a ‘story told in symbolic language’ (the sealed scroll), which only the Lamb of Elohim is worthy to open. In essence, this heavenly story will end with the new heaven and the new earth. This heavenly narrative explains how the Kingdom of Heaven will be established on earth, and therefore the earth is moving toward a new earth, because the focus of Elohim’s plan is indeed the earth. This concept of heaven as described in the book of Revelation is generally very foreign to the Christian world; that is why there are even pastors who say there are dogs in heaven.

Now let us speak directly about the church. The church consists of the called ones (believers) and can certainly be seen with physical eyes. However, we must remember that the Kingdom of Heaven exists within the church—in the sense that the heavenly dimension exists within the inner being of believers. “The kingdom of God is within you” (Luke 17:21). Thus, the church lives in ‘two realms’, like an “amphibious” creature: in the heavenly dimension and in the physical dimension.

In fact, the Bible clearly distinguishes these two dimensions. For example, Paul says that the Kingdom of Heaven is not a matter of food and drink (Romans 14:17). Indeed, the Kingdom of Heaven is not about food and drink, because it exists in the heavenly dimension. But the church, which also exists in the physical dimension, must deal with physical needs as an important matter. One of Paul’s ministries was to help those in need among the saints (Galatians 2:10). When the Holy Spirit descended on the day of Pentecost, what followed was a ‘redistribution of material possessions’ so that no one was in need (Acts 2:44–45). An important sign that the church is filled with the Holy Spirit is the occurrence of such a redistribution of material wealth.

Thus, the difference between the church and the Kingdom of Heaven is clear. The church lives in two dimensions and can be seen with physical eyes, while the Kingdom of Heaven exists in the heavenly dimension and is not visible to physical eyes.

We will continue to deepen our understanding of the church and the Kingdom of Heaven before entering our main theme, namely ‘The Parables of the Kingdom of Heaven’. In the book of Revelation, which consists of 22 chapters, a revelation concerning the church and the Kingdom of Heaven was given to the Apostle John. The book of Revelation is both a revelation belonging to Jesus and a revelation about the Lord Jesus. Because the church is His bride and Jesus is the Messiah, the book of Revelation reveals the church and the Kingdom of the Messiah (the Kingdom of Heaven). If we receive grace before Him, then the Holy Spirit will also reveal to us the church and the Kingdom of Heaven.

In the Christian world, there are common expressions that people believe, and these show that a person has not received grace to see the church and the Kingdom of Heaven. A very common expression is, “Believe in Jesus and you will surely go to heaven,” where heaven is preached as a pleasant place with streets of gold, the Father’s house with many rooms, and where we do nothing but sing and praise God forever. Such a concept is completely different from Jesus’ revelation concerning the church and the Kingdom of Heaven as revealed to the Apostle John. In fact, throughout the entire New Testament, there is not a single verse that supports such a concept that is believed by the majority of Christians.

Jesus’ revelation and assessment of His church are conveyed to the Apostle John in Revelation chapters 2 and 3. It is very clearly revealed in these two chapters that the church has fallen and failed. That is why, in the seven churches that represent the entire church age, there is the call, “He who overcomes…” Why must there be a call to he who overcomes? This clearly indicates that the church as a whole has failed, but the Lord Jesus has His overcomers—those who receive grace to be called, chosen, and faithful (Revelation 17:14). The church, as a whole, consists of those who have only received grace to be called by God, in accordance with the meaning of the term church, namely “those who are called out.”

However, in the Christian world, the fact that the church has failed and has split into tens of thousands of denominations is generally covered up in various ways by its leaders. Leaders in Christianity are accustomed to calling denominations “the church,” and it has even become common teaching in theological schools about the doctrine of the ‘visible and invisible church’. Such words and teachings cause Christians not to see the fall of the church and, consequently, not to hear God’s call to His overcomers. Generally, the majority of Christians do not understand that there is a “little flock” to whom the Father has been pleased to give the Kingdom of Heaven.

Therefore, before someone can understand the parables of the Kingdom of Heaven, they must clearly see the fall of the church. Later we will discuss the parables of the Kingdom of Heaven and see that there will be “siftings” when the Lord Jesus comes; there will be Christians who cannot enter the Kingdom of Heaven, and so on.

There is one more important matter we must understand well regarding the Kingdom of Heaven or the Kingdom of the Lord Jesus as the Messiah. In Luke 17:20–21, when the Pharisees asked the Lord Jesus about when the Kingdom of Heaven would come, Jesus answered that the Kingdom of Heaven does not come with observable signs. Why without observable signs? Jesus then continued by saying that the Kingdom of Heaven is among you. The term ‘among’, translated from the Greek word ‘entos’, should actually be translated as ‘within’. Thus, in fact, the Kingdom of Heaven is ‘within you’. Therefore, the Kingdom of Heaven exists in the heavenly dimension within you; that is why its coming is not associated with outward signs visible to physical eyes. According to the context, the ‘you’ here refers to the Pharisees, even though they did not acknowledge Jesus as King/Messiah.

The fact is that the Kingdom of Heaven, which exists in the heavenly dimension, is ‘within every human being’, whether one realizes it or not. For believers (the church) who acknowledge Jesus as King, they should certainly be aware that the Kingdom of Heaven is within their inner being. The fact that the Kingdom of Heaven is within all human beings, whether realized or not, points to an important truth that we must understand.

Jesus affirmed that all authority in heaven (the heavenly dimension) and on earth (the space-time dimension) has been given to Him; this means that the sphere of activity or authority of His Kingdom is all humanity. That is why Jesus could say, “And I, when I am lifted up from the earth, will draw all people to Myself” (John 12:32). Jesus is the propitiation not only for our sins, but also for the sins of the whole world (1 John 2:2). John the Baptist called Jesus the Lamb of Elohim who takes away the sin of the world (John 1:29). That Jesus takes away the sin of all humanity is reasonable, because if through Adam’s sin all humanity fell into condemnation, then through one act of righteousness by Jesus, all humanity receives justification for life (Romans 5:18–19).

Thus, the dominion of the Messianic Kingdom is all humanity, indeed everything. When the Logos incarnated, the Kingdom of Heaven on earth existed in only one man, namely Jesus. But as Jesus emphasized, if a grain of wheat falls into the ground and dies, it produces much fruit; so after the death and resurrection of Jesus, the Kingdom of Heaven on earth expanded to 120 people and has continued to expand to this day. Isaiah 9:7 even affirms, “Of the increase of His government… there will be no end.” The Messianic Kingdom continues to expand and subdue all things until the last enemy, death, is defeated (1 Corinthians 15:26). When death, as the wage of sin, has been subdued by the Messianic Kingdom, there will no longer be any remnants of the effects of sin in all creation, and Elohim can be all in all. Elohim can express His glory in and through all His creation.

Understanding the truth about the scope of authority or activity of the Messianic Kingdom, as outlined above, will help us later to understand the parables of the Kingdom of Heaven.

We will enter the Gospel of Matthew to discuss the parables of the Kingdom of Heaven. But before we do, let us consider a truth regarding the ‘sovereignty of Elohim’ and the ‘Kingdom of Heaven’ (the Messianic Kingdom). Elohim is sovereign over all things, meaning that everything is determined by Elohim; even a sparrow does not fall apart from the will of the Father (Matthew 10:29). Everything in human life has been predetermined by the Father’s sovereignty (Psalm 139:16).

The Father sovereignly determines all things and has a plan to establish the Kingdom of His Son on the earth. The Kingdom of Heaven was manifested on earth only in the person of Jesus, His Son. In earlier ages or dispensations, the Kingdom of Heaven to be established on earth was proclaimed only in the form of symbols, prophecies, and shadows. Thus, the proclamation of the Old Testament consists of symbols, prophecies, and shadows, all focused on the Messiah and His Kingdom.

The coming of Jesus into the world was nothing other than to proclaim the good news (the gospel) of the Kingdom of Heaven. Jesus did not proclaim anything else except the Kingdom of Heaven. He did not preach blessings, miracles, grace, or the church; rather, JESUS’ PROCLAMATION WAS FOCUSED ON THE GOOD NEWS OF THE KINGDOM OF HEAVEN. There is only one gospel—the gospel of the Kingdom of Heaven. After His resurrection, Jesus repeatedly appeared to His disciples and spoke about the Kingdom of Heaven (Acts 1:3). He also taught His disciples to pray that the Kingdom of Heaven would come to earth.

We have seen that the Kingdom of Heaven on earth will continue to expand until all things are subdued. When all things have been subdued by the Messianic Kingdom, Jesus, as the Son, will hand over His Kingdom to the Father, so that the Father may be all in all (1 Corinthians 15:28). Thus, in His sovereignty, the Father has a plan for the Kingdom of His Son and His church (Christ) to be established on earth and to continue subduing all things. The kingdoms of this world will become the Kingdom of Jesus and of His anointed ones (the overcoming church), and they will reign until all things are subdued (Revelation 11:15). This is the Father’s plan. The revelation of the Father’s plan and mystery will be completed when the seventh angel sounds his trumpet (Revelation 10:7).

If by His grace we can understand the Father’s plan as briefly outlined above, then we are ready to understand the parables of the Kingdom of Heaven. In the Christian world, many fairy tales about heaven are preached, generally by religious leaders from Sunday pulpits. These tales about heaven—claiming that we will be evacuated from the earth to a pleasant place far away where we do nothing but sing—cause God’s people not to understand the Father’s plan and, consequently, not to understand the Kingdom of Heaven. But the “little flock” in Christianity, to whom the Father is pleased to give the Kingdom of Heaven, certainly understands the Father’s plan. We will now enter the parable of the sower (Matthew 13).

We now come to the first parable of the Kingdom of Heaven, namely the parable of the sower (Matthew 13:1–23). The Gospel of Matthew, which is addressed to the Jewish people, is a teaching book about the Kingdom of Heaven. Matthew 13:1 says, “That same day Jesus went out of the house and sat by the lake.” This statement is very meaningful. It emphasizes that Jesus “went out of the house,” and if we look at Matthew 10:6, “house” here refers to the people/family of Israel (oikos = house). The expression that Jesus went out of the house means that Jesus had been completely rejected by the Jewish nation.

Let us briefly survey Matthew chapters 1 through 12 so that we may properly understand chapter 13. Matthew 1 speaks of the birth and genealogy of Jesus as King. Matthew 2 speaks of the coming of the Magi and their offerings to the King. Matthew 3 speaks of the forerunner of the King and the baptism of the King. Matthew 4 speaks of the temptation of the King and the calling of His first four disciples. Matthew 5, 6, and 7 speak of the King’s sermon on the mount concerning the laws of His Kingdom. Matthew 8 and 9 speak of the demonstration and power of His Kingdom. Matthew 10 speaks of the sending of the twelve apostles. Matthew 12 speaks of how Jesus the King was fully rejected by the Jewish religious leaders. Matthew 13:1 emphasizes “that same day,” meaning the day after Jesus was fully rejected by the Jewish religious leaders; ON THAT DAY JESUS WENT OUT FROM AMONG THE HOUSE OF ISRAEL AND SPOKE IN PARABLES.

The parables of the Kingdom of Heaven that Jesus taught were not intended to be understood by all Jews. Notice Jesus’ reason for teaching in parables when asked by His disciples: “…To you it has been given to know the mysteries of the Kingdom of Heaven, but to them it has not been given” (Matthew 13:11). Thus, it is clear that Jesus taught the Kingdom of Heaven in parables so that only those who received His grace would understand. To the Jewish people in general, often referred to as ‘the crowds’ in the Gospels, the parables of the Kingdom of Heaven were given not to be understood. The sight and understanding of the crowds were closed so that the word of God might be fulfilled—in this case, the prophecy of Isaiah (Matthew 13:14–15).

This does not mean that the Jewish people will be rejected forever from participating in the Kingdom of Heaven. Rather, it means that only a small number of Jews are accepted into the Kingdom of Heaven ‘in this dispensation’—namely, the chosen ones to whom the Father in heaven is pleased to give the Kingdom of Heaven (Luke 12:32). These chosen ones are called the “little flock” in Luke 12:32, in contrast to the “many” or the “large flock” of the Jewish nation.

All right, let us now directly apply the above understanding to the Christian world. Has the Christian world, in general, also rejected Jesus as King? Indeed, we often hear proclamations within Christianity about “receiving Jesus as Lord and King.” The issue is not the words or proclamations of Christians, but whether a person is violating the laws of the Kingdom of Heaven or not.

We know that Paul was chosen by God to proclaim the Kingdom of Heaven to the nations (Acts 28:31). Yet Paul also warned of the coming of fierce wolves who would attack the leaders and, through false teachings, draw the Lord’s disciples to themselves (Acts 20:29–30). The behavior of these leaders who draw the Lord’s disciples to themselves has caused the church to split into tens of thousands of denominations. Certainly, these denominational leaders are ‘equipping’ the Lord’s disciples, as leaders are commanded to do (Ephesians 4:11–12). However, in reality, by drawing the Lord’s disciples to themselves, these leaders are building their own kingdoms. If leaders are building their own kingdoms, this means they are rejecting Jesus as the one and only Head of the church. Jesus clearly told His disciples that none of them should be called leaders (Matthew 23:1–12). Therefore, the behavior of leaders who draw the Lord’s disciples to themselves is a rejection of Jesus as King.

This is indeed hidden for now, but Jesus will speak plainly in due time to those who violate the laws of the Kingdom (Matthew 7:21–23). The term translated here as ‘evil’ comes from the Greek word ‘anomia’, or ‘lawlessness’, meaning the absence of law or the violation of the laws of the Kingdom.

The first parable in Matthew chapter 13, namely the Parable of the Sower, does not yet speak about what the Kingdom of Heaven that will be established on earth is like or how it will be. The Parable of the Sower speaks only about the ‘response’ of people to whom the “seed” of the word about the Kingdom of Heaven is sown, or the “seed” of Jesus as Life (‘zoe’). Meanwhile, the other six parables in chapter 13 are always preceded by the expression, “The kingdom of heaven is like …” (verses 24, 31, 33, 44, 45, 47). Therefore, these six parables explain to us what the Kingdom of Heaven that will be established on earth is like and how it operates.

Let us briefly look at the Parable of the Sower. Jesus as the Sower—and later, certainly, His disciples as well—sows the seed of the word about the Kingdom of Heaven and receives different responses, depending on the “type of soil” (the human heart) on which the seed falls. There are four categories of soil in this parable: first, the soil by the roadside; second, rocky soil; third, thorny soil; and fourth, good soil.

The soil by the roadside represents those who hear the word about the Kingdom of Heaven and do not understand it; therefore, the devil steals it away, and it does not grow at all (verse 19). Rocky soil represents those who hear the word of the Kingdom and initially grow because they receive it with joy, but they have no root (verse 21). When trouble or persecution comes because of the word of the Kingdom, they quickly fall away. Thorny soil represents those who hear the word of the Kingdom and initially grow, but do not bear fruit because of the worries of the world and the deceitfulness of riches (verse 22). Good soil represents those who hear the word of the Kingdom and understand it; therefore, they bear fruit—some a hundredfold, some sixty, and some thirty.

There are several lessons we can draw from the Parable of the Sower. First, Jesus—and certainly His apostles as well—proclaimed the word about the Kingdom of Heaven. Jesus did speak about the church, but the focus of all His words was the word of the Kingdom of Heaven. Second, from this parable we see that a person’s response determines whether the word of the Kingdom of Heaven that is sown will bear fruit or not. However, we should not hastily conclude that everything depends on human response, as is often taught within Christianity.

Consider verse 11, which we have already discussed. Some people are given the grace to understand the mysteries of the Kingdom of Heaven, while others are not given the grace to understand. Thus, the conclusion is that everything depends on the will of the Father in heaven—whether the Father is pleased to give the Kingdom of Heaven to someone or not (Luke 12:32). As for the human heart that has fallen into sin, it has been severely corrupted, and no one seeks God (Romans 3:11). If someone understands the word of the Kingdom of Heaven, it is because the Father is at work in that person’s heart.

The third lesson we need to see in this parable concerns “fruit.” In Christianity, we often hear about a Christian’s “fruit,” such as the number of souls won, one’s character, or even material blessings obtained through “ministry.” None of these is the “fruit” meant by hearing and understanding the word of the Kingdom of Heaven.

The fruit referred to is what is mentioned in James 1:18, namely becoming part of the “firstfruits” of creation. In the New Testament context, the firstfruits are the chosen ones who therefore mature earlier and are ready to be harvested by the Lord Jesus to work together with Him to establish the Kingdom of Heaven on earth, so that the earth moves toward becoming a new earth. Indeed, through His death and resurrection, Jesus sowed Himself as Life into His chosen people; therefore, Jesus will receive fruit in the form of people who will work together with Him to do the Father’s will on earth.

Now we enter the second parable in Matthew 13, namely the Parable of the Weeds among the Wheat. In this parable it is said that the Kingdom of Heaven is like a man who sowed good seed in his field, but an enemy came and sowed weeds among the wheat. The Lord Jesus is the One who sows the good seed, and the wheat are the sons of the Kingdom. The devil is the one who sows the evil seed, and the weeds are the sons of the evil one.

We need to understand that the devil sows the evil seed ‘in the field belonging to the Master in heaven’, so that both weeds and wheat are in the Master’s field. At the early stage, weeds and wheat look very similar, so that no one can distinguish them. That is why the Master forbids His servants to pull out the weeds before the harvest, lest the wheat be uprooted as well.

The meaning of this parable describes what the Kingdom of Heaven is like, since it is preceded by the phrase, “The kingdom of heaven is like.” Thus, at the initial stage, only Jesus sows the good seed, namely the sons of the Kingdom. When the church was born on the day of Pentecost, only “good seed” was sown. But later, the devil sowed evil seed into the church, causing the church to split into thousands of denominations as we see today, which we call Christianity. Initially, the church consisted only of “wheat seed,” but later it developed into Christianity, within which there are both “weed seed and wheat seed.” Within Christianity, there are “weeds,” namely people who practice lawlessness (Matthew 13:41).

It is interesting to note that the term ‘lawlessness’ (verse 41) in Greek is ANOMIA, the same term used in Matthew 7:21–23, where people cry out “Lord, Lord,” perform many miracles in the Lord’s name, prophesy in the Lord’s name, and cast out demons in the Lord’s name, yet are rejected by the Lord Jesus because they practice ANOMIA (lawlessness). Clearly, the people described in Matthew 7:21–23 are people within Christianity, perhaps even well-known figures who often hold large services accompanied by many miracles.

Furthermore, verse 41 also emphasizes that at the time of harvest, everything that causes stumbling will be gathered. We need to pay attention to the term “causes stumbling” (Greek: SKANDALON) in verse 41, which is also used in Revelation 2:14: “…among you there are some who hold to the teaching of Balaam, who taught Balak to put a stumbling block (SKANDALON) before the sons of Israel, so that they might eat food sacrificed to idols and practice sexual immorality.” Thus, this matter of causing stumbling refers to a false teaching (Balaam) sown by the devil into the church, leading God’s people to worship idols and commit immorality. In fact, there are three false teachings sown by the devil into the church, as written in Revelation 2–3: the teaching of Jezebel (usurping the authority of Life in the church), the teaching of the Nicolaitans (subjugating the laity so that the church is divided into two groups), and the teaching of Balaam (a teaching that justifies commerce within the church).

Such is the condition of the Kingdom of Heaven, in which there are both “weeds” and “wheat.” But at the time of harvest, weeds and wheat will be separated, so that “…the righteous will shine like the sun in the Kingdom of their Father…” (Matthew 13:43).

We now move on to the third parable of the Kingdom of Heaven, namely the Parable of the Mustard Seed (Matthew 13:31–32). This parable emphasizes that “the kingdom of heaven is like a mustard seed.” We need to understand that the mustard seed is the smallest of vegetable seeds. When such a seed is planted, it produces a vegetable plant according to the law of growth that God has established, namely, “…yielding fruit according to its kind…” (Genesis 1:11, LITV). But when this mustard seed is planted in the Lord’s field, it becomes a tree, so that the birds of the air come and nest in its branches (13:32).

The growth of a mustard seed into a tree is unnatural, abnormal, and violates the ‘law of growth’ that God has established. Indeed, the Kingdom of Heaven established on earth began as a “seed” within the Lord Jesus Christ. But after the death and resurrection of Jesus, the Kingdom of Heaven bore fruit in the form of 120 people (the church) on the day of Pentecost. The church should have grown and produced “fruit according to its kind,” which in this parable is a vegetable plant. If the church then grows into a “large tree” so that birds nest in its branches, then there is a violation of the law of growth here.

“Trees” in the Bible are symbols of people (Psalms 1:1–3; 52:8; 92:12–14; 128:3). Meanwhile, “birds” are symbols of the evil one in the Parable of the Sower (Matthew 13:4, 19). However, the Bible also speaks of good birds, as the Holy Spirit is symbolized as a dove (Matthew 3:16). Thus, the church growing into a “large tree” is caused by both the work of the Holy Spirit and the work of the devil.

God’s chosen people certainly understand how the church has become this large Christian world. The church, which should have manifested the “Kingdom of Heaven on earth,” now instead manifests “small kingdoms” (denominations) belonging to its leaders. If someone argues that God also works and blesses within Christianity, this is indeed true, because Christianity became large due to the work of the Holy Spirit, but also due to the work of the devil. On the one hand, the church has indeed grown large and been blessed by the Holy Spirit, as seen in Christianity today; but on the other hand, this remains a violation of the law of growth that God has established.

Jesus declared the laws of the Kingdom in the Sermon on the Mount (Matthew 5–7). At the end of His sermon, Jesus emphasized that on the last day there will be many who cry out, “Lord, Lord,” and perform many miracles, prophesy, and cast out demons in His name. But at that moment Jesus will plainly say, “…Depart from Me, you workers of lawlessness” (Matthew 7:23). The term ‘lawlessness’ comes from the Greek word ‘anomia’, meaning the absence of law or the violation of the laws of the Kingdom, which in the above parable refers to the “law of church growth.” Thus, it is not evil in the sense of murder, adultery, or other crimes, but rather these “servants of God” violate the laws of the Kingdom of Heaven.

The Kingdom of Heaven on earth will indeed certainly grow, and its expansion will be without end (Isaiah 9:6). But its growth and expansion follow the laws of the Kingdom that God has established. In Christianity, those who serve God with the motivation to become GREAT are, without realizing it, building GREAT BABYLON (Revelation 17:5). But His chosen people serve God with the motivation to become HOLY, for such is the Bride of Christ, namely the New Jerusalem, which is the HOLY CITY.

Next, we enter the fourth parable of the Kingdom of Heaven, namely the Parable of the Woman and the Leaven (Matthew 13:33). This parable begins with the phrase, “The kingdom of heaven is like” a woman who mixed leaven into three measures of flour until all of it was leavened. To understand this parable, we must understand what is symbolized by the “woman” and by the “leaven.”

Throughout the Bible, a woman always symbolizes the “church” as the Bride of Christ. Meanwhile, ‘leaven’ appears about 38 times throughout the Bible, and the expression ‘unleavened’ appears about 60 times. In the Old Testament context, Israel understood that ‘leaven’ was something ‘evil’ before Yahweh, because there were many prohibitions against using leaven. However, Israel did not understand why leaven was forbidden.

In the New Testament context, however, we understand why leaven is something “evil” before God. The Lord Jesus and Paul revealed this. First, the Lord Jesus warned His disciples to beware of the “leaven” (teaching) of the Pharisees and Sadducees (Matthew 16:5–12). Luke 12:1 defines “leaven” as the hypocrisy of the Pharisees. Second, the Lord Jesus warned about the “leaven” of Herod, namely his evil lifestyle (Mark 8:15). Third, Paul advised the church in Corinth to keep the feast with “unleavened bread,” that is, sincerity and truth (1 Corinthians 5:8). Fourth, in his letter to the Galatian church, Paul warned about the “leaven” of Judaistic teaching characterized by legalism and ritualism (Galatians 5:9). Thus, it is clear that “leaven” always represents a teaching, lifestyle, and hypocrisy that is not pleasing before God.

Therefore, the woman who puts “leaven” into the dough is the church—especially its leaders—who introduce “leavened/false teachings” into it. The New Testament reveals very clearly how leaders introduce “leaven” into the church. Paul, in Acts 20:29–30, explains how fierce wolves attack the church so that leaders draw the Lord’s disciples to themselves through false teachings. Revelation 2–3 also explains three false teachings: the teaching of Jezebel (usurping the authority of Jesus), Balaam (commerce), and the teaching of the Nicolaitans (dividing the church into two groups: priests–laity, pastors–congregation).

For the “little flock” to whom the Father has been pleased to give the Kingdom of Heaven, it is not difficult to understand the Parable of the Woman and the Leaven. We must understand that leaven works secretly, slowly, but will surely leaven the whole dough. Since the time of the Apostle John, the church has been infiltrated with leaven through the three false teachings above. That is why the Word of God calls for overcomers—simple people who do not partake in these three false teachings.

Truly, the world of Christianity has been completely leavened; that is why the Lord calls a “little flock” to, “…Come out of her, My people, lest you share in her sins, and lest you receive of her plagues” (Revelation 18:4). He who has ears, let him hear…

At this time we are discussing the fifth parable of the kingdom of heaven, namely the parable of “the hidden treasure” (Matthew 13:44). It is emphasized that the kingdom of heaven is like “treasure hidden in a field.” Thus, it is clear that what is meant by the “hidden treasure” is the kingdom of heaven. It is stated in this verse that this “hidden treasure,” or the kingdom of heaven, is found by a man. Who is this man who, when he finds the “hidden treasure,” rejoices and sells all that he has and buys the field in which the “hidden treasure” is located?

If we are consistent in interpreting the parables in Matthew 13, then we certainly know that the one who buys the field containing the “hidden treasure” is the Lord Jesus Christ. For the sower in the first parable is the Lord Jesus, and the one who sows the “good seed” in his field is also the Lord Jesus; therefore it is fitting for us to interpret that the one who buys the field containing the “hidden treasure” is likewise the Lord Jesus. Moreover, no one is able to buy the hidden treasure (the kingdom of heaven) except the Lord Jesus Christ.

The field in this parable is certainly the world. Jesus, as the Lamb of Elohim, has redeemed the sin of the world / taken away the sin of the world (John 1:29). I John 2:2 emphasizes that Jesus is the propitiation for the sins of the whole world. Jesus is the Savior of the world, not merely the Savior of believers. Even though Jesus “bought” the field (the world), His attention is focused on the “kingdom of heaven” (the people of the kingdom) that is “hidden” within the world.

Some interpreters argue that this “hidden treasure” is the church, in the sense of the Christian world as a whole. However, if we pay attention to the entire New Testament teaching regarding the church and the kingdom of heaven, then we know that such a view is not accurate. Indeed, Jesus said, “I will build My church,” but the world of Christianity is not the church as built by Jesus.

The world of Christianity is the early church that has fragmented into tens of thousands of denominations. The books of the New Testament explain this plainly and openly. What caused the church to be divided (Acts 20:29–30)? What false teachings caused the church to be divided (Revelation 2–3)? That within the world of Christianity there are ‘many who are called, but few who are chosen’. All of this is explained clearly, even though denominational leaders generally conceal these facts in various ways, including through the teaching of a “visible and invisible church,” or by claiming that “a denomination is the church.” Nevertheless, it is the Bible that we must believe.

So then, who are the people of the kingdom of heaven, or the “hidden treasure”? Luke 12:32 explains it to us: “Do not fear, little flock, for it is your Father’s good pleasure to give you the kingdom.” This is the decision and sovereignty of the Father Himself, who has been pleased to give the kingdom of heaven to the little flock. The kingdom of heaven is given by the Father to the little flock “freely,” because Jesus has “bought” and fully paid for the “hidden treasure” with His own blood.

One more thing must be remembered in this parable of the kingdom of heaven: Jesus not only bought the “hidden treasure,” but also the field (the world). This means that all humanity has been bought and redeemed by His blood. That is why Jesus said in John 12:32, “And I, if I am lifted up from the earth, will draw all people to Myself.” All people have been bought and redeemed by the blood of Jesus; therefore all people rightfully belong to Jesus, no longer to the devil. Only in this present age, the focus of Jesus is the people of the kingdom. How will Jesus draw all people to Himself? The Bible teaches that Jesus together with the “little flock” will take back the captives of the devil in the ages to come. Hallelujah.

We continue our discussion to the sixth parable, namely the parable of ‘the merchant and the pearl of great price’ (Matthew 13:45–46). This sixth parable is essentially the same as the fifth parable concerning the “hidden treasure” that we have discussed. The beautiful pearl here is certainly the kingdom of heaven, and the merchant who seeks pearls is Jesus Christ. It is emphasized in this parable that when the merchant finds one pearl of great value, he sells all that he has and buys it.

Let us briefly discuss how Jesus “sold all that He had” to obtain the kingdom of heaven. Philippians 2:6–8 emphasizes: “Who, although He existed in the form of Elohim… He emptied Himself, taking the form of a servant… He humbled Himself, becoming obedient to the point of death, even death on a cross” (ILT). It is emphasized here that He existed in the form of Elohim and was equal with Elohim. This speaks of His existence prior to His incarnation, namely equal with Elohim. But in His equality with Elohim, He “emptied Himself” by taking the form of a servant. The meaning of “emptied” (‘kenoo’ = verb) does not mean that He “discarded” His existence as equal with Elohim, but rather that He “added” the form of a servant (humanity) to His existence as equal with Elohim. The Apostle John explains it this way: He who is the Word (‘Logos’) became flesh (John 1:1, 14). He who was equal with Elohim became a man named JESUS. That Jesus died on the cross is the meaning of “selling all that He had.”

Let us always remember that the price of the beautiful pearl (the kingdom of heaven) has been bought/fully paid by JESUS. The people of the kingdom to whom the Father is pleased to give the kingdom of heaven PAY ABSOLUTELY NOTHING TO RECEIVE THE KINGDOM OF HEAVEN (Luke 12:32). If so, then why did Jesus say that whoever wants to follow Him must take up his cross (Matthew 10:38; 16:24)?

To answer the question above, we must have a correct concept of the kingdom of heaven that has been “bought” and fully paid for by Jesus on the cross. Christians find it difficult to understand the kingdom of heaven because in the Christian world it is commonly accepted that “believing in Jesus means going to heaven.” The heaven referred to here is “a pleasant place” where the streets are made of gold, where those who believe in Jesus do nothing but sing; some even dare to say that there will still be dogs in heaven, in that “pleasant place.”

Such a concept of “heaven” is very far from the meaning of the kingdom of heaven as revealed to the Apostle John in the book of Revelation. Observe Revelation 5:10: “And You have made us kings and priests to our Elohim, and we shall reign on the earth” (ILT). ‘Us’ here refers to the people of the kingdom symbolized as the ‘twenty-four elders’ and the ‘four living creatures’ (Revelation 4:4, 6). At the coming of the Lord Jesus, the people of the kingdom, with glorified bodies, will function as kings and priests (according to the order of Melchizedek) and will minister on the EARTH UNTIL THE EARTH MOVES TOWARD THE NEW EARTH, AND THE NEW HEAVENS AS WELL.

In order for the people of the kingdom to function as kings and priests according to the order of Melchizedek, they must be processed or formed by the Father in heaven. When the Father in heaven processes, disciplines, and forms us, we will experience much hardship (Hebrews 12:11; Acts 14:22). But our hardships and sufferings are not the price we pay to enter the kingdom of heaven; rather, they are the Father’s formation so that we may function as kings and priests in the kingdom of heaven when it is established on earth. JESUS EXPRESSED THE SUFFERING OF THE PEOPLE OF THE KINGDOM WHO FOLLOW HIM AS “TAKING UP THEIR CROSS.” Thus, it is clear that we do not pay any price to enter the kingdom of heaven, because the price has been fully paid by Jesus on the cross.

We now enter the seventh parable of the kingdom of heaven, namely the parable ‘of the net’ (Matthew 13:47–50). This parable of the net corresponds to the parable of the ‘tares among the wheat’, which we have already discussed. Let us first consider the parable of the net. It is emphasized that the kingdom of heaven is like a net that was cast into the sea and gathered fish of every kind until the net was full. Then the net was drawn to shore. There the fishermen collected the good fish into containers and threw away the bad fish.

To understand this parable of the net, we must clearly understand the difference between the kingdom of heaven and the church. The term ‘church’ appears only twice in the book of Matthew, namely in Matthew 16:18 and Matthew 18:17. The term ‘church’ comes from the Greek word ‘ekklesia’, which means ‘those who are called’. But the matter of the kingdom of heaven is not merely a matter of ‘those who are called’, but also those who are ‘chosen’ by the Father to receive the kingdom of heaven (Luke 12:32). The church consists of those who are called, believe in Jesus, and therefore receive the ‘seed of eternal life’ (zoe). Whether this “seed” of zoe grows and bears fruit or not is another matter. If by the sovereignty of the Father someone is both called and chosen, then he will receive the kingdom of heaven. Thus, to become a member of the church, a person only needs to be CALLED AND RECEIVE THE SEED OF ZOE. But to receive the kingdom of heaven, A PERSON MUST BE BOTH CALLED AND ALSO CHOSEN BY THE FATHER IN HEAVEN. If we confuse the meaning of the church and the kingdom of heaven, then we will not understand the parables of the kingdom of heaven.

This parable of the net is actually very simple, so that when Jesus asked His disciples, they answered, we understand (verse 51). The net is the gospel (the good news of the kingdom of heaven) that is cast into the world (“the sea”). Then fish (people who are caught) are gathered by this gospel of the kingdom of heaven. But afterward, at the end of the age, there will be a “filtering/separation,” where the “good fish” will receive the kingdom of heaven, while the “bad fish” will be thrown into the furnace of fire, where there will be weeping and gnashing of teeth. We do not discuss the meaning of the “furnace of fire” or the “lake of fire” here, because we have discussed it elsewhere. What is clear is that the meaning of this “furnace of fire” is not as understood in the Christian world, namely “eternal hell,” where people are tortured forever.

Next, we must interpret who is symbolized by the “bad fish.” Generally, in the Christian world, which has already embraced the concept that “heaven” is a pleasant place and “hell” is a place of eternal torment, it is quickly interpreted that the bad fish thrown into the furnace of fire are unbelievers or worldly people who are not Christians. Such an interpretation violates a sound interpretive principle, namely the ‘principle of consistency’. If we interpret the “good fish” as born-again Christians, then the “bad fish” must also be interpreted as born-again Christians, because both categories are symbolized as “fish.”

Observe that the bad fish are fish that have already been caught by the net of the gospel of the kingdom of heaven, not fish that are still in the sea. The fish that are not caught by the net and remain in the sea are the people of the world who have not yet believed in Jesus. But the bad fish that have been caught by the gospel of the kingdom of heaven are Christians who have been born again.

Remember, brothers and sisters, in the world of Christianity there are many who are CALLED, but few who are CHOSEN. He who has ears, let him hear the word of the Lord.

We continue the parables of the kingdom of heaven in Matthew 13 and close them with a question and a statement of Jesus to His disciples (verses 51–52). Verse 51 is Jesus’ question to His disciples whether they understand the parables of the kingdom of heaven or not. After His disciples answered that they understood, Jesus said, “…Therefore every scribe who has been instructed concerning the kingdom of heaven is like a householder who brings out of his treasure things new and old” (13:52).

Here Jesus emphasizes that the ‘scribe’ who receives and understands the teaching of the kingdom of heaven is likened to a householder who brings out treasures both new and old. This means that the disciples of Jesus who understand the teaching of the kingdom of heaven are like “scribes” who teach and share their “treasures,” both new and old. The treasure of the disciples of Jesus is contained in earthen vessels, namely, “the kingdom of heaven is within you” (1 Corinthians 4; Luke 17:21). The disciples of Jesus teach the lesson of the kingdom of heaven with an understanding or expression of “the new and the old.”

The Jewish people understand the expression “the new and the old,” because it appears several times in the books of the Old Testament. Let us take a few examples. First, in the case of Yahweh’s blessing (Leviticus 26:10). Second, in the case of the manna (Joshua 5:12). Third, in the case of the beloved (Song of Songs 7:13). Fourth, in the case of the covenant (Jeremiah 31:31; Hebrews 8). Jesus also used the expression “new and old” when He taught (Matthew 9:17; Luke 5:36–39). Thus, the expression “new and old” carries important meaning in the teaching of the kingdom of heaven.

Let us look at two important meanings in the expression “new and old” related to the teaching of the kingdom of heaven. First, the Old Covenant and the New Covenant. Every teacher of the kingdom of heaven understands that the Old Testament is merely symbols, prophecies, and shadows, while the New Testament is the fulfillment of the Old Testament, where the fulfillment is “Christ or the kingdom of heaven within the inner being of the believer” (Colossians 1:27; 2:17; Luke 17:21). In general, the Christian world does not understand the teaching of the kingdom of heaven because it mixes Old Testament–New Testament models of worship, priesthood, blessings, even teachings such as a “mythical heaven,” tithing, firstfruits (money), visible and invisible church, and the teachings of Jezebel, the Nicolaitans, and Balaam in Revelation 2–3.

Second, the expression “the New Heaven and the New Earth” (Revelation 21:1–4). We know that the book of Revelation is the revelation of Jesus Christ delivered to the Apostle John in symbolic language (Revelation 1:1). The New Heaven and the New Earth are actually symbols of the new humanity in which there is no longer the consequence/wages of sin, which is death (Romans 6:23; Revelation 21:4). Therefore, the first or old heaven and earth created by Elohim in Genesis 1:1 are actually all humanity, which has a “heavenly” dimension and an “earthly” dimension, a spiritual dimension and a physical dimension. Thus, the Father’s plan is to create humanity (in two dimensions), then through a process of “the fall,” all humanity will be restored into new humanity. This is the teaching of the kingdom of heaven.

In general, the Christian world does not understand the expression “new heaven and new earth” and instead teaches eternal hell, where some people who are not chosen (perhaps the majority) are thrown into a place to be tortured forever.

We continue with the parables of the kingdom of heaven recorded in Matthew 18. All of Matthew 18 speaks about relationships within the kingdom of heaven. Verses 1–10 speak about causing “little ones” in the kingdom of heaven to stumble. Verses 15–20 speak about offenses among believers within the kingdom of heaven. We will only discuss the parable of forgiveness in Matthew 18:21–35.

This parable is preceded by Peter’s question about how many times one must forgive a fellow believer who sins against us. Jesus’ answer must forgiving up to seventy times seven. It does not mean that one must forgive only up to 490 times (verse 22). Rather, Jesus presents a principle of forgiveness in the kingdom of heaven through a parable (verses 23–35). This parable speaks of a king who wished to settle accounts with his servants. It is emphasized that there was a servant who owed the king an extremely large debt, and because of the king’s compassion, his debt was canceled. However, when this servant encountered another servant who owed him only a small amount, he instead had his fellow servant thrown into prison until the debt was paid.

When the king found out, he became angry and handed him over to the jailers until he repaid all that he owed. The reason for the king’s anger is explained in verse 33: he did not show mercy to his fellow servant, even though he himself had received mercy from the king. The conclusion of this parable is explained in verse 35 as follows: “So My heavenly Father will also do to you, if each of you does not forgive his brother from his heart.”

There are several principles of the kingdom of heaven that we can see here. First, a person is forgiven and accepted into the kingdom of heaven solely because his great debt has been canceled. There is no basis or effort whatsoever on the part of the one who is accepted into the kingdom of heaven, except the mercy of the king. Second, a servant will be called wicked if he does not forgive his brother from his heart. If we examine this more deeply, the reason why this wicked servant did not forgive his brother is that he did not truly realize that his debt had been canceled solely because of the king’s mercy. This wicked servant felt that “nothing is free” in this world. A person must pay something in order to be accepted into the kingdom of heaven. Third, within the kingdom of heaven there are wicked servants. Just as in the parable of the Talents, which we will discuss later, where there are wicked and lazy servants, but also good and faithful servants. On the “day of reckoning,” the king will separate which servants are wicked and which are not.

Let us try to apply these principles of the kingdom of heaven to our lives. In short, the principle of the kingdom of heaven is this: because you have received freely, you must also give freely. By His grace, you are salt and light; therefore, act according to your new identity (salt and light), which you have received freely.

However, there is another principle in the religious world (Christian religion). In short, the principle in the world of Christianity is the ‘if–then’ principle. If you give tithes, then you will be blessed. If you diligently attend Sunday services in a certain building, then you will “grow.” And so on. The principle of the kingdom of heaven is ‘already–therefore’. You have already been forgiven; therefore… You have already been blessed; therefore be a blessing to others… You have already become salt and light; therefore live as salt and light… You have already been accepted into the kingdom of heaven and become a citizen of the kingdom; therefore… and so on. The principle of the kingdom of heaven and the principle of the Christian religion are completely different.

Let us continue our discussion of the kingdom of heaven and enter into the parable of ‘the workers in the vineyard’ (Matthew 20:1–16). There are two events that form the background of why Jesus presented this parable. First, the event of the rich young man who asked what good deed he must do to obtain eternal life (Matthew 19:16–22). Second, the event where Peter asked what we would receive because we had left everything and followed Jesus (Matthew 19:23–30).

If we pay close attention to the event of the rich young man and also to Peter’s question about what we will receive, then we know that both the rich young man and Peter had a “religious mindset.” That is, if I have done something, then what will I receive? Peter and the rich young man had not yet understood what God’s grace is.

To explain this matter, Jesus used the parable of the workers in the vineyard, which essentially explains that everything depends on ‘the will of God and the generosity of God’ (20:15). This does not mean that God is unjust by giving the same wage to all who work in His vineyard, whether those who worked from early morning or those who worked only one hour (20:12–13). God is certainly just, for He is a righteous judge. But what God is teaching through this parable is that human works do not make a person deserving of anything from God. The rich young man thought that if I do something good, then I can obtain eternal life. Peter had the same thought, namely, if I have left everything and followed Jesus, then I deserve to receive something. This is the religious mindset, namely according to the ‘if–then’ principle we have discussed.

Such a religious mindset generally dominates religious people, whether they are already Christians who believe in Jesus (born again) or not. Is it not true that in the world of Christianity, such a religious mindset is very widespread? One must do this and that in order to be blessed and to grow spiritually. One must give tithes because they belong to God. One must attend Sunday services because that makes a person grow and pleases God. Even the well-known Pastor Erastus Sabdono once said that if you do not go to church (read: a denominational building) because you dislike the pastor, then you bring a curse upon yourself. Is this not the same religious mindset possessed by the rich young man and also by Peter at that time?

This does not mean that we do nothing in following God and become lazy. Pay attention to Paul’s words in 1 Corinthians 15:10: “…I labored more abundantly than they all, yet not I, but the grace of Elohim which was with me” (ILT). Paul also encouraged the saints to act and to do the will of

the Father in heaven. But Paul did not have a “religious mindset” like that commonly found in the world of Christianity. Compare Jesus’ words in Luke 17:10: “…So you also, when you have done everything you were told to do, should say, ‘We are unworthy servants; we have only done our duty.’”

Therefore, a person who experiences and receives grace before Him will certainly work with enthusiasm, but will not have a “religious mindset” as described above. On the future “day of reckoning,” those who are “first” but possess a “religious mindset” will become the “last.”

Let us continue our discussion of the kingdom of heaven with the parable of the two sons (Matthew 21:28–32). The background of this parable is when Jesus was teaching in the temple and was approached by the chief priests and the elders of the Jewish people with a question about authority and who gave Jesus the authority to do all these things (Matthew 21:23–27). Jesus countered with a question about John’s baptism, whether it was from heaven or from men. When the chief priests and elders refused to answer, Jesus also did not answer their question.

Then Jesus told the parable of a man who had two sons. To the first son, he gave a command to work in the vineyard. Although the first son answered, ‘Yes, father’, he did not go to work. Then to the second son, he also gave the command to work. Although this son answered, ‘I will not’, he later regretted it and went to work. Then Jesus asked, which of the two did the will of his father? Of course they answered, the second son.

Jesus Himself interpreted this parable by saying that the first son, who said yes but did not work, represented the Jewish elders (the religious leaders), while the second son, who repented and then worked, represented tax collectors and prostitutes. Jesus even said that tax collectors and prostitutes would enter the kingdom of heaven ahead of the religious leaders. For the tax collectors and prostitutes believed John the Baptist, while the Jewish religious leaders did not believe.

The essence of this parable concerns doing the will of the Father. This parable emphasizes that doing God’s will is believing in the one who shows the way of righteousness—in this parable, John the Baptist. What is interesting to note here is that the ones who believed were not the religious leaders or religious people. The tax collectors and prostitutes who repented, regretted, and believed were certainly not people involved in temple ministry, sacrificial rituals, or other religious works.

Let us look at John 6:28–29 before drawing lessons from the parable above. John 6:28–29 says, “…What must we DO… believe in Him….” Religious people tend to think, what must I DO in order to receive something from God. But the will of the Father is to BELIEVE in Jesus. On the cross, Jesus said, “It is finished.” Those who BELIEVE in Jesus have already been forgiven of their sins, already been blessed, already become citizens of the kingdom of heaven, already become salt and light… But religious people, including their leaders, like to create requirements in order to be blessed, to be restored, to enter heaven, and so on.

In the world of Christianity, religious leaders tend to encourage people to do this and that, such as “returning God’s property (10%),” regularly attending Sunday services, in order to be blessed, to grow spiritually, to become salt and light, and so forth. People who perform religious works are not necessarily BELIEVING, and likewise, people who BELIEVE do not have to perform religious works. There is no connection between religious works and the matter of believing. A Christian may diligently perform religious works and yet not believe. On the other hand, a Christian can believe without performing religious works.

Next, we will discuss the parable of ‘the tenants of the vineyard’ (Matthew 21:33–46). This parable was delivered by Jesus while He was teaching in the temple (Matthew 21:23). This means that these parables were primarily addressed to the Jewish religious leaders. After Jesus taught the parable of the tenants of the vineyard, the chief priests and Pharisees realized that He was speaking about them (21:45). But this did not mean that they accepted and believed in Jesus; on the contrary, they sought to arrest Him (verse 46).

Let us pay attention to this parable. The owner of the vineyard is certainly the Father in heaven, and the Father “leased” the vineyard to the tenants, who are the Jewish religious leaders. When the harvest season arrived, the Father in heaven naturally asked for the produce that was His share, and He asked for it by sending His servants. But when the Father in heaven sent His servants, even His own Son, the tenants killed His servants, including His Son. The motivation of these tenants is clear: “…This is the heir. Come, let us kill him and take his inheritance” (verse 38). It is very clear that their motivation in rejecting the servants and even the Son sent by the Father was that THEY WANTED TO SEIZE THE VINEYARD SO THAT IT WOULD BECOME THEIRS.

They did not want to know that the vineyard had only been “leased” by the Father in heaven, and that in due time the Father would ask for His share. In fact, if they had not seized His vineyard, the Father in heaven would also have given them their portion (verse 34). As a result of this seizure by the Jewish leaders, “…the kingdom of Elohim will be taken from you and given to a nation producing its fruits” (verse 43, ILT). Of course, we know that the “other nation” Jesus referred to is the church, consisting of both Jews and Gentiles who believe in Jesus.

Let us directly apply this parable to the context of the church. Do church leaders, to whom the Father entrusts the Lord’s disciples to be EQUIPPED (Ephesians 4:11–13) so that they may bear fruit for the building up of the Body of Christ, also “seize His vineyard”?

Let us consider Paul’s words to the elders of the church in Acts 20:28–30: “…Even from among your own selves men will arise, speaking perverse things, to draw away the disciples after them.” The false teachings referred to here are explained in Revelation chapters 2 and 3, namely the teachings of Jezebel, the Nicolaitans, and Balaam. The teaching of Jezebel justifies the seizure of church authority by leaders; the teaching of the Nicolaitans subjugates the disciples so that the church is divided into two groups (leaders and congregation); and the teaching of Balaam justifies the existence of “trade” by leaders within the Body of Christ.

Through this “seizure of the vineyard” by church leaders, the church has been split into tens of thousands of denominations, as it is today. Of course, leaders will justify their actions of DRAWING the Lord’s disciples to themselves. However, the “little flock,” to whom the Father in heaven is pleased to give the kingdom (Luke 12:32), will understand this matter of “seizing the vineyard.”

We continue by discussing the parable of ‘the wedding banquet’ (Matthew 22:1–14). This parable was delivered by Jesus while He was still teaching in the temple, and therefore it was primarily addressed to the Jewish religious leaders. This parable speaks of a king who prepared a wedding banquet for his son. But those who had been invited refused to come for various reasons; some even mistreated and killed the servants sent by the king. Then the king was enraged and sent his armies to destroy the murderers and burn their city (verse 7).

This parable is historical–prophetical in nature; therefore, we can understand how all of this has been fulfilled in the history of the Jewish nation. The people invited to the wedding banquet are certainly the Jewish people, and specifically their leaders. But we know that the Jewish people as a whole did not want to accept the invitation of the King (the Father in heaven) and even killed Jesus Christ, His Son. Thus, in AD 70, Jerusalem and the Temple were destroyed by General Titus.

However, the parable continues because the king commanded his servants, “…Go to the crossroads and invite everyone you find there to the wedding banquet” (verse 9). Then, when the king came in to meet the guests, he found a man who was not wearing wedding clothes. When the king confronted him, the man was speechless, so the king ordered his servants to throw him into the outer darkness, where there will be weeping and gnashing of teeth. Then the parable ends with the statement, “For many are called, but few are chosen” (verse 14).

To understand the final part of this parable, we must understand the Eastern culture of wedding feasts in a king’s palace. Everyone invited by the king to a wedding feast must wear the garment provided by the king. For the garment given by the king represents the splendor of the king. Therefore, if someone who is invited wears his own garment, no matter how good that garment may be in his own eyes, it is still a violation, or even an insult to the majesty of the king. That is why the person who did not wear the garment provided by the king was cast into the darkness, where there is deep regret (weeping and gnashing of teeth).

Who is this person who was not wearing wedding clothes? This person certainly does not represent the Jewish leaders, because the Jewish nation, represented by its leaders, had refused to come to the king’s wedding feast. After the Jewish nation rejected the invitation, the king’s next invitation was directed to the church—those who are called and believe in Jesus, both from the Gentiles and from the Jews who believe in Jesus. Yet it turns out that within the church there are people who do not wear the wedding garment. Therefore, within the church, many are called, but few are chosen. These chosen ones are those who receive grace before the Father to participate in the wedding banquet of His Son.

Let us compare this parable with the ‘marriage of the Lamb’ written in Revelation 19:7–8. It is emphasized there that the garment given to His bride is “the righteous deeds of the saints.” These righteous deeds are symbolized by the garment provided by the king, and not like the so-called “righteous deeds” symbolized by the clothing worn by the person rejected by the king. Whether deeds within the church are truly righteous must be determined by the Father Himself. Matthew 7:21–23 explains deeds performed by church members such as prophesying in the Lord’s name, casting out demons in the Lord’s name, and performing miracles in the Lord’s name, yet they are rejected because they do not follow the rules or the law of the kingdom of heaven (doing ‘evil’ = ‘anomia’ = lawlessness). Thus, within the church (the Christian world), many are called, but few are chosen. These chosen ones are the “little flock” to whom the Father is pleased to give the kingdom (Luke 12:32).

Let us move on to the parable of the wise and foolish virgins (Matthew 25:1–13). The main theme of Matthew 24–25 is the coming of the Lord Jesus, and this parable tells of virgins who were waiting for the coming of the Bridegroom (the Lord Jesus). The wise virgins brought lamps and also prepared oil in their vessels, but the foolish virgins only brought lamps and did not bring a supply of oil. Because the bridegroom was delayed, they all fell asleep. When the bridegroom came, the lamps of the foolish virgins were almost going out because they had no oil supply. While the foolish virgins went to buy oil, the wedding feast began and the door was shut. The foolish virgins were refused entry into the wedding banquet because they were not prepared and were not watchful.

Whom do the virgins in this parable represent? These virgins certainly represent saints who have already believed in Jesus and have been born again. Several reasons can be given. First, in the Bible, virgins always represent believers. Sinners are never described as virgins. Second, sinners would not be waiting expectantly for the coming of the Lord Jesus as these virgins were. Third, sinners do not have lamps (light), nor oil (the Holy Spirit). Fourth, sinners would not hear the cry, “Here comes the bridegroom,” let alone go out to meet Him as all the virgins in this parable did. Thus, it is clear that all these virgins represent saints who have been born again. The only difference is that some are wise and others are foolish.

This parable begins with the statement, “At that time the kingdom of heaven will be like…” (verse 1). The phrase “at that time,” according to the context, refers to the time when the Lord Jesus comes to establish His kingdom on earth. In the Christian world, it is commonly understood that the saints will be evacuated (raptured) from the earth and taken to a “pleasant place” called heaven, where they will do nothing but sing. Meanwhile, throughout the entire Bible it is clearly seen that the Father’s plan in heaven for humanity is to “subdue” the earth. Humanity was created in His image and likeness in order to subdue all things on earth. Jesus also taught us to pray that the kingdom of heaven would come from the heavenly realm and descend to the earthly realm, so that the earth may be subdued.

The marriage of Jesus and His bride speaks of the most intimate relationship, union, and oneness. The purpose of this marriage is so that Jesus and His bride may “judge and make war” righteously on earth, so that all enemies are subdued and the earth moves toward the new earth (Revelation 19:6–16). Thus the Father’s plan in heaven for humanity is fulfilled.

Here we see that some believers who have been born again (true Christians, not merely “ID-card Christians”) are rejected from entering the wedding banquet because they are not prepared and not watchful. The cause of this lack of preparedness lies within the spirit (inner being) of the believer, because the “lamp” speaks of the human spirit (Proverbs 20:27). If saints continually hear sermons that emphasize “external” matters, “external” blessings (physical), “external” knowledge of the Lord, “external” rituals, and “external” religious behavior that is like a tomb, then it can be assured that they will not be ready when the Lord Jesus comes. But His chosen people understand the meaning of “Christ in you, the hope of glory,” and “the kingdom of God is within you.”

Let us continue with the parable of the Talents (Matthew 25:14–30). The context of this parable is the same as that of the parable of the wise and foolish virgins, as this parable was delivered by Jesus to His disciples on the Mount of Olives concerning His coming (Matthew 24:30). The parable of the Talents speaks about faithfulness and laziness in developing what the Lord has entrusted.

It is told that three servants were entrusted with five talents, two talents, and one talent. The number of talents given to each servant was according to his ability. Therefore, all three servants should have been able to develop their talents as the Lord desired.

The servant entrusted with five talents traded with his master’s money and gained five more talents. Likewise, the servant entrusted with two talents gained two more. But the servant entrusted with one talent did not develop his master’s money. Then, when the “day of reckoning” came, both the servant with five talents and the servant with two talents received the same praise from their master: “Well done, good and faithful servant.” But to the servant entrusted with one talent, because he did not develop his master’s money, he was called a wicked, lazy, and worthless servant (verses 26, 30).

How should we understand the parable of the Talents? There is one expression that can open our understanding, namely, “greater things” (verses 21, 23). We must know that Christians are called “virgins/brides” because of their relationship with Jesus in terms of Life (‘zoe’). But Christians are also called “servants” because of their relationship with Jesus in terms of service/work, the ministry of Christ. Thus, the “greater things” referred to in verses 21 and 23, which the Master will entrust to the servants with five and two talents, is a ministry or responsibility that the Master will give when He returns. Christians often understand this return as the “second coming of Jesus.”

Therefore, when the Lord Jesus comes “a second time,” He will give great work or ministry in the next age to His servants whom He judges to be good and faithful. Let us look at Revelation 1:6 and 5:10 to understand what work or ministry will be carried out in the next age. Revelation 1:6: “and has made us kings and priests to His God and Father…” (ILT). Revelation 5:10: “and You have made us kings and priests to our God, and we shall reign on the earth” (ILT). Thus, when Jesus

returns, He together with His servants will establish His kingdom on earth, and His servants will function as kings and priests according to the order of Melchizedek, just as Jesus is also the High Priest according to the order of Melchizedek.

This means that the Lord Jesus does not come to take us to a “pleasant place” commonly called “heaven” in the Christian world—where there are beautiful houses, streets of gold, dogs still exist, and the only activity is singing. Rather, Jesus comes to give a great ministry as kings and priests to subdue the earth so that the earth moves toward the new earth, and of course the new heavens as well. This is the concept of heaven as a kingdom, as revealed by Jesus to the Apostle John in the book of Revelation.

It seems that saints who hold the concept of “heaven” as commonly taught in the Christian world will not be ready to function as kings and priests according to the order of Melchizedek in the next age. Such a saint will become like the “one-talent servant” whom the Master calls “worthless,” not because he lacks a high position or a theology degree, but because he did not develop God’s grace to function as a king and priest according to the order of Melchizedek. If we receive His grace, then we will leave the “comfort zone” of the Christian world and learn to hear the voice of Jesus and follow Him wherever He goes.

We will continue and conclude our discussion on the parables of the kingdom of heaven. In this discussion we only examine the parables in the book of Matthew, because Matthew is the book that teaches specifically about the kingdom of heaven and is addressed particularly to the Jewish people. Scholars commonly refer to the book of Matthew as the ‘Gospel of the Kingdom’.

Our discussion this time is not explicitly called a parable of the kingdom of heaven, but rather a “concluding story” after Jesus taught through parables. This “concluding story” is written in Matthew 25:31–46. It speaks of the time when the Son of Man comes and judges all the nations (verse 32). Then Jesus separates the nations as a shepherd separates the sheep from the goats. To the group of “sheep,” the Son of Man as King says, “Come, you who are blessed by My Father; inherit the kingdom prepared for you since the foundation of the world” (verse 34). To the group of “goats,” the King says, “Depart from Me, you who are cursed, into the eternal fire prepared for the devil and his angels” (verse 41). We will not discuss the meaning of “eternal fire” here, because it has been discussed elsewhere.

What we will discuss here is the reason why someone falls into the category of “sheep” or “goats.” This story explains that the reason someone is categorized as a “sheep” is because they served “the least of Jesus’ brothers” when he was hungry, thirsty, naked, sick, and in prison (verses 37–40). Conversely, the reason someone is categorized as a “goat” is because they did not serve “the least of Jesus’ brothers” when they were in need. If we do not compare this story with the entirety of New Testament teaching, we might conclude that entering the kingdom of heaven is a matter of WORKS—namely, serving “the least of Jesus’ brothers.”

We know that a person is saved and enters the kingdom of heaven solely by faith, and that saving faith itself is a gift or grace from God. No one can repent and believe in Jesus by his own strength. For all descendants of Adam have fallen into the realm of death, which is the wages of sin (Romans 6:23), over which the devil has authority (Hebrews 2:14). The Bible describes the human condition in the realm of death, under the authority of the devil, as a condition of being DEAD. We know that the dead cannot hear, repent, let alone do anything. Therefore, if someone hears the gospel, responds with repentance, and believes in Jesus, it is purely because of Jesus’ decision. Salvation depends on authority, not on human response. Jesus has authority over the realm of death and the devil; therefore salvation depends entirely on the authority of Jesus.

Indeed, faith without works is dead, but we must know that the faith given by Jesus is a ‘power of Elohim’ that will surely cause a person to act, because that faith comes from Jesus. Our teaching must not give even the slightest opportunity for Christians to boast or glory in themselves. Everything is by grace.

Thus, those categorized as “sheep” who enter the kingdom of heaven are those determined by Jesus, not because of their works. Their works of serving “the least of Jesus’ brothers” are EVIDENCE THAT THEY WERE PREVIOUSLY APPOINTED TO RECEIVE THE KINGDOM OF HEAVEN. As a closing, consider Luke 12:32: “Do not fear, little flock, for it is your Father’s good pleasure to give you the kingdom.” Amen.

Series: Abiding Love — A 12-Part Journey Through the Song of Songs

Text: Song of Songs 1:1–7

INTRODUCTION — THE SONG ABOVE ALL SONGS

The book opens with the words:

“The Song of songs, which is Solomon’s.” (Song 1:1)

In Hebrew expression, this title points to supremacy—the song above every other song. It is not merely a human love poem, but a Spirit-inspired unveiling of the divine romance between Christ and His Bride.

Watchman Nee notes in The Song of Songs:

“This book presents the highest spiritual experience possible for the believer—union with Christ in love.”

It is fitting, then, that the book begins with yearning.

1. THE BRIDE’S CRY: “LET HIM KISS ME…” — THE AWAKENING OF TRUE SPIRITUALITY

The bride begins with a plea:

“Let Him kiss me with the kisses of His mouth…” (1:2)

This expression is far from shallow emotion.

It marks the soul stirring from spiritual slumber.

Before God reshapes conduct,

Before He redirects ministry,

Before He alters circumstances—

He first stirs desire.

Every genuine spiritual journey starts with:

• A weariness with empty religious patterns
• An awareness of spiritual barrenness
• A hunger for something deeper, truer, and more intimate
• A cry for something REAL

This longing signals the first movement of revival.

The kiss represents personal revelation. To understand this more fully, we must ask: what are “the kisses of His mouth”?

Early church fathers such as Origen and Gregory of Nyssa consistently taught that “the kisses” point to:

a) The Living Word applied by the Holy Spirit—not Scripture merely read, but Scripture breathed into the heart.

b) The inward communication of Christ—His voice, His impressions, His quiet fellowship with the inner man.

c) Manifestations of divine love—moments when His presence softens the heart, stills anxiety, and awakens worship.

d) A personal unveiling of His beauty and character, echoing Paul’s prayer: “That He may give you the Spirit of wisdom and revelation…” (Eph. 1:17)

Watchman Nee explains:

“The kisses represent the direct teaching of Christ to the spirit. Not through man. Not through form. But through union.”

Madame Guyon echoes this truth in Experiencing the Depths of Jesus Christ:

“It is God communicating Himself, not merely information about Himself.”

The bride longs for encounter, not instruction alone.

This is the opening call of the Song:

a summons out of second-hand religion and into first-hand communion.

2. “FOR YOUR LOVE IS BETTER THAN WINE” — THE WAR WITH FALSE DESIRES

She continues her confession:

“…for Your love is better than wine.” (1:2)

Wine symbolizes earthly pleasures—the substitutes we pursue for comfort, meaning, and fulfillment.

Wine represents what we believe will make life satisfying.

Modern forms of this “wine” include:

a. The pursuit of success—relentless striving for achievement, status, influence, and recognition, often leaving the soul drained.

b. Entertainment and escapism—endless streaming, sports, movies, and scrolling that temporarily dull a deeper hunger.

c. Social media—comparison, distraction, fractured identity, and surface-level connection.

d. Technology dependence—constant notifications and digital noise that erode stillness, focus, and devotion.

e. Material comfort and lifestyle pressure—careers, possessions, ambition, image, and status that promise fulfillment but never satisfy.

f. Religious systems and programs—activity replacing encounter, meetings replacing intimacy, structure replacing the Spirit.

Mark Batterson, in Wild Goose Chase, describes these as the “cages” that confine believers:

1. The Cage of Routine
2. The Cage of Responsibility
3. The Cage of Guilt
4. The Cage of Failure
5. The Cage of Assumptions
6. The Cage of Comfort
7. The Cage of Fear

These cages prevent us from the wild, intimate, and Spirit-led pursuit of God.

Yet the bride makes a bold declaration:

“Your love is BETTER.”

Better than success.

Better than entertainment.

Better than social media.

Better than human approval.

Better than religious activity.

Better than wine.

Until the heart is convinced that His love is better, true intimacy will always remain out of reach.

3. “YOUR NAME IS OINTMENT POURED FORTH” — THE FRAGRANCE THAT DRAWS THE SEEKER

“Your name is ointment poured forth; therefore the virgins love You.” (1:3)

His name speaks of His nature—

His character,

His attributes,

His revealed presence.

The Bride’s desire is not emotional excitement or spiritual hype; it is rooted in revelation. She has encountered who He truly is.

“Your name” encompasses all that He is:

Savior

Shepherd

Redeemer

Bridegroom

King

Healer

Life

Lord

Truth

Andrew Murray, in Abide in Christ, writes: “Abiding begins with resting in all that Christ’s name means.”

His name is not contained—it is “poured forth,” released like fragrant oil. Having encountered His beauty, the artificial perfumes of the world no longer satisfy.

Christ does not compel devotion; He awakens desire.

He does not pressure the heart; He attracts it.

Andrew Murray continues: “Union with Christ is maintained not by pressure but by attraction.”

It is His beauty that stirs pursuit.

Revelation of the Fragrance of the Broken Alabaster at the Cross

When Mary broke her alabaster jar at Jesus’ feet (Mark 14:3), she was not simply offering perfume. She was prophetically revealing the heart of the Cross. The jar had to be broken for its fragrance to fill the room—just as Christ’s body had to be broken for divine love, mercy, and redemption to be released into the world.

The aroma of the alabaster was costly, rare, and overwhelming. So too is the fragrance of Calvary, where the love of God was crushed and yet released in its fullest power. The beauty of Mary’s act lay not in the perfume itself, but in what it revealed: intimacy requires breaking, surrender requires pouring out, and true worship releases a fragrance that reaches far beyond the moment—it touches eternity.

At the Cross, heaven’s most precious treasure was broken so humanity could breathe in salvation. And just as Mary’s fragrance clung to Jesus through His betrayal and crucifixion, the fragrance of His sacrifice now clings to us, drawing us deeper as we behold the One who loved us to the point of breaking.

4. “DRAW ME AND WE WILL RUN” — INTIMACY BEGINS WITH HIS INITIATIVE

“Draw me, and we will run after You.” (1:4)

This verse introduces a governing truth of the entire Song: intimacy is impossible without divine initiative. Left to ourselves, we drift toward:

• Complacency
• Religious routine
• Lukewarm devotion
• Constant distraction

“Draw me…” (1:4)

Everything begins with His pull.

She cannot come unless He draws.

She cannot love unless He initiates.

She cannot run unless He empowers.

This echoes the words of Scripture:

“No one can come to Me unless the Father draws him.” (John 6:44)

“We love because He first loved us.” (1 John 4:19)

Watchman Nee explains: “Spiritual progress is never self-produced. It is always response to Christ’s drawing.”

The cry “Draw me” is a confession of weakness. The Bride admits, “I desire You, but I cannot reach You by my own strength.”

Such honesty.

Such humility.

Such truth.

5. “DRAW ME, WE WILL RUN AFTER YOU” — THE OVERFLOW OF BEING DRAWN

Notice the shift in language—from me to we.

“Draw me… We will run after You.”

Intimacy always produces influence. Those drawn by Christ naturally lead others toward Him.

This is where authentic ministry begins—not with effort, volunteering, programs, busyness, or church activity—but with being with Him.

Jesus did not say, “Work for Me and I will make you fishers of men.”

He said:

“Follow Me, and I will make you fishers of men.” (Matthew 4:19)

Service flows from communion.

Running follows drawing.

Ministry follows intimacy.

Fruit follows abiding.

6. “THE KING HAS BROUGHT ME INTO HIS CHAMBERS” — THE INVITATION TO THE INNER LIFE

“The king has brought me into his chambers.” (1:4)

This is not a building, a conference, or a program.

She is not summoned to labor in the throne room, but invited into the chambers—to love. These inner rooms are the secret place where Christ unveils His heart.

Andrew Murray, in The Spirit of Christ, calls this “the inner sanctuary of communion… to which Christ draws the believer to share His own life.”

Religion keeps people in the outer courts—routine, ritual, performance.

The Bridegroom brings us into the chambers—silence, revelation, love, and transformation.

This is the call of the Song:

Out of religion.

Out of programs.

Out of institutionalized spirituality.

Into personal union with Christ.

The inner chamber is the place of prayer, meditation, solitude, communion, and heart-to-heart encounter. The King Himself brings her in.

God is not calling you to more activity—He is inviting you into deeper union.

7. THE GREAT HINDRANCE — DISTRACTION AND BUSYNESS

Following the invitation comes the first conflict:

“Do not look at me because I am dark…my mother’s sons were angry with me; they made me the keeper of the vineyards, but my own vineyard I have not kept.” (1:6)

Her life is crowded with competing demands—work, responsibility, expectations, pressure, busyness.

These are modern cages as well.

Her confession is honest:

“I have tended everyone else’s vineyard—except my own soul.”

Verse 6 exposes the Bride’s inner world—raw, weary, and vulnerable. Her darkness speaks not of sin but of burden, exhaustion, and the hidden cost of relentless labor. She is saying, “Do not judge me by what you see; I am marked by battles you did not witness.”

The burning “sun” symbolizes life’s harsh demands. Her “mother’s sons” represent external pressures—religious expectations, family demands, or oppressive systems—that drove her into overactivity until her inner life was neglected.

This is not a confession of failure, but of fatigue.

Yet she does not hide. She allows the Bridegroom to see her truth. Here, shame turns into honesty—and honesty becomes the doorway to intimacy. Love is not awakened by perfection, but by truth.

Intimacy does not begin with strength; it begins with exposure.

8. CRYING OUT OF DEAD RELIGION, INSTITUTIONALISM, AND PROGRAMS

Nothing suffocates intimacy faster than predictable routines, performance-driven religion, systems without the Spirit, or external Christianity without inward union.

The Bride cries:

“Tell me, O You whom my soul loves, where You feed Your flock, where do you make your flock lie down at noon? For why should I be like one who veils herself by the flocks of Your companions?” (1:7)

Verse 7 marks a turning point. This is not curiosity—it is hunger. Her desire flows from encounter, not obligation.

(I) “Tell Me Where You Feed Your Flock” — The Cry for Pasture, Not Programs

She does not ask about methods, traditions, or systems. She asks for Him.

Andrew Murray teaches that the true believer longs not merely for teaching about Christ, but for the life of Christ within. This is that longing.

She wants His pasture, His voice, His presence—not substitutes.

“I don’t want the shadow.

I want the Shepherd.”

(II) “Where You Make It Rest at Noon” — Rest in the Heat of Life

Noon represents pressure, exposure, exhaustion. She wants to know where Christ rests when life is most demanding.

She desires intimacy not only in quiet moments, but in the heat of responsibility, ambition, distraction, and noise.

This is where many lose communion—with Christ at “noon.”

(III) “Why Should I Be as One Who Veils Herself…?” — Refusing Spiritual Masks

She refuses pretense. She does not want outward religion without inward reality.

This is a cry against performance, against Christianity without Christ, against ministries without presence.

Watchman Nee explains that the veil represents distance created by self-effort. She longs to be free from impressing Jesus so she can simply be with Him.

(IV) “…By the Flocks of Your Companions” — Tired of Second-hand Faith

She no longer wants borrowed revelation or substituted spirituality. Leaders may point to Christ, but they cannot replace Him.

She wants His voice, His table, His rest, His presence.

CONCLUSION — THE JOURNEY BEGINS HERE

Song of Songs 1:1–7 lays the foundation:

1. Awakening — a cry for intimacy
2. Attraction — sensing His fragrance
3. Conflict — competing desires
4. Invitation — the King’s chambers
5. Decision — escaping the cages
6. Direction — pursuing Him above all

This is the first step of the twelve-part journey.

And He is calling still—

Out of routine.

Out of religion.

Out of distraction.

Out of pressure.

Into the chambers of His love.