The House Of Elohim

The House of Elohim

By: Irnawan Silitonga

Our theme this time is ‘The House of Elohim’. This theme is important because there have been several misunderstandings in the Christian world regarding the concept of the Father’s House, and the idea of entering heaven, which have ultimately led to misconceptions about Elohim’s plan for humanity.

It has become common for Christians to imagine ‘the Father’s house’ or ‘the house of Elohim’ as something located in heaven, understood as ‘a pleasant place far away out there’. Supposedly, there are houses like the ones we know on earth, streets of gold similar to earthly streets, and even—according to some—dogs in heaven, and so on and so forth.

This misunderstanding is not a trivial matter. The Bible never teaches such notions. These ideas cause Christians to long to ‘leave the earth’ and go to that pleasant place often called heaven by preachers. Yet, from Genesis to Revelation, the Bible emphasizes that the earth has been entrusted to humanity, and that ‘the heavenly dimension’ will fully descend into ‘this earthly dimension’. If a believer misunderstands Elohim’s plan, how can he cooperate with or walk together with Elohim in his life?

In Genesis 1:26–28, Elohim’s plan is clearly focused on the earth. Psalm 115:16 also affirms, “The heavens are the heavens of the LORD, but the earth He has given to the sons of men.” The Hebrew term ‘shamayim’ (translated ‘heavens’) can also mean ‘heaven’ It is in heaven that Elohim has established His throne. The description of what heaven is like, what happens in that realm or dimension, and why Elohim places His throne there, has all been revealed clearly to the Apostle John in the Book of Revelation, especially chapters 4 and 5. We will not go further into that here; what we want to emphasize is that the earth has been given to the children of men.

Returning to our theme, ‘The House of Elohim’. The Bible not only reveals to us that the earth is the focus of Elohim’s plan, but also that Elohim intends to build a ‘house for Himself on this earth’—a dwelling place. How Elohim builds His dwelling place on the earth is what we will now discuss. We will apply a principle known as the ‘principle of first mention’. This principle explains that when something is mentioned for the first time in Scripture, that first mention establishes its fundamental meaning, which remains consistent throughout the Bible. However, because biblical revelation is ‘progressive’—meaning it unfolds and develops—the first meaning must later be ‘expanded upon’ by subsequent revelations, without altering its original foundation. Thus, we can arrive at a complete understanding of a concept—in this case, the ‘House of Elohim’.

Let’s begin with this principle. The first occurrence of the expression ‘House of Elohim’ in Scripture appears in the story of Jacob’s dream 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 word ‘bayith’ (house or temple) does not first appear here—it first occurs in Genesis 7:1—but the phrase ‘bayith Elohim’ (House of Elohim) appears here for the first time in Scripture. We will examine this event and derive some fundamental insights about the House of Elohim as His dwelling place.

Now, let us take several key points from Jacob’s dream at Bethel (Genesis 28:10–22). As mentioned, this is the first time the phrase ‘House of Elohim’ appears. From this story, we can grasp a foundational understanding of what the House of Elohim truly means. First, Genesis 28:12 describes Jacob’s dream as follows: “…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). Later, Yeshua (Jesus) fulfilled this vision when He said to Nathanael: “…you shall see heaven open, 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’, Yeshua reveals that He Himself, as the Son of Man, is the true ladder. The ladder Jacob saw was merely a ‘shadow’ or ‘prophetic type’. Its reality and fulfillment are found in Yeshua, the Son of Man. This ladder does not only open the gates of heaven but also ‘unites heaven and earth’. Through Jacob’s dream, we understand that the ‘House of Elohim’ represents the ‘union of heaven and earth’. And indeed, Yeshua, as the Son of Man, is the House of Elohim. This is why Yeshua said to the scribes and Pharisees, “Destroy this temple, and in three days I will raise it up,” for He was speaking of ‘the temple of His body’ (John 2:21).

Jacob then named the place where he had the dream ‘Bethel’, meaning ‘House of Elohim’. In Jacob’s context, this was a ‘physical place’—indeed a literal city, formerly called Luz. Yet even though, in Jacob’s context, the House of Elohim referred to a physical location, it still represented the union of heaven and earth. This is the fundamental meaning of ‘the House of Elohim’.

From this foundational understanding alone, we can already see the error in the common Christian concept of ‘the Father’s house’ or ‘heaven’. Most religious leaders in the Christian world teach that the Father’s house or heaven is a place not of this earth. They do not understand that ‘the House of Elohim’—the Father’s house—is the union of heaven and earth, embodied in a Person: Yeshua.

By teaching that the Father’s house or heaven is merely a place, these religious leaders unconsciously divert the disciples’ focus away from the Person of Yeshua or the Person of the Father Himself. Some denominational leaders even claim that the house of the Lord refers to their church building. Clearly, such statements carry hidden motives—but Elohim’s chosen ones cannot be deceived.

Second, let us now discuss the next point from Jacob’s dream: the covenant of Elohim. Consider Elohim’s promise to Jacob: “I am YAHWEH, the Elohim of Abraham your father and the Elohim of Isaac. The land on which you lie I will give to you and to your descendants… and in you and in your seed all the families of the earth shall be blessed.” (Genesis 28:13–14, ILT). When Elohim made this promise, He introduced Himself as the Elohim of Abraham and the Elohim of Isaac. Why? Hebrews 11:9 explains: “By faith he [Abraham] lived in the land of promise as in a foreign land, dwelling in tents with Isaac and Jacob, the heirs with him of the same promise.” The ILT translates ‘the same promise’—that is, the same covenant. Elohim’s promise to Abraham, Isaac, and Jacob is one and the same, commonly called the Abrahamic Covenant.

Thus, we see that when Elohim is about to build His House—a dwelling place for Himself—He first establishes a covenant with the people He has chosen. This covenant is not a trivial matter that can be altered at will, for Elohim is a Covenant Elohim. He is faithful to His covenant, and breaking it always brings His discipline. When Israel broke the Mosaic Covenant through idolatry, Yahweh’s discipline was severe. The House of Elohim (the Temple) was destroyed twice, and Israel was exiled for nearly 2,000 years from the Promised Land—and to this day, the Temple in Jerusalem has not been rebuilt.

Not only did Elohim make a covenant when building His House, but He also gave His laws to His chosen people. Let us briefly discuss the law of the tithe. Jacob promised to give a tenth of all that Elohim would give him (Genesis 28:22). However, we must remember that this was merely Jacob’s personal vow to Elohim—there is no verse stating that Jacob ever actually gave that tithe, and even if he did, to whom would he have given it?

Abraham also once gave a tenth of his spoils of war to Melchizedek (Genesis 14:20). But what Abraham did was not the same as the law of tithing under the Mosaic Covenant. In fact, Abraham lived before the Torah was given—he did not yet know Yahweh’s law. For example, Abraham “uncovered the nakedness” of Sarah, who was the daughter of his father though not of his mother (Genesis 20:12)—an act forbidden later under Yahweh’s law (Leviticus 20:17). The only explicit command given to Abraham by El Shaddai was: “…Walk before Me and be perfect.” (Genesis 17:1, ILT). This Shadday event occurred after Abram listened to Sarai’s suggestion in the case of Hagar (Genesis 16).

Thus, in building His House, Elohim established a covenant and also gave His law. Each covenant comes with its own specific law, and they must not be mixed together. In the ‘New Covenant’ made by Jesus, there is no law of tithing. There is not even ‘half a verse’ in the New Testament that speaks of the law of tithing. When Jesus said in Matthew 23:23, “…You should have practiced the latter (JUSTICE, MERCY, and FAITHFULNESS), without neglecting the former (THE TITHE),” the context of this verse was Jesus’ rebuke to the scribes and Pharisees, who were indeed under the Mosaic Covenant.

In the Christian world, the context of covenants is often violated. For instance, as can be seen on YouTube, several denominational leaders such as Ps. Jonatan Setiawan and his wife, Juan Mogi, Budi Karyanta (Rhema Hagios), and Abraham Joel, talk about the ‘Covenant of Blessing’. In ‘Renungan Keluarga Allah’, it is emphasized that the way to enter the ‘Covenant of Blessing’ is by giving tithes. These denominational leaders have created a ‘foreign covenant’—one that Elohim never made—in their attempt to build His House.

Indeed, many denominational leaders mix Covenants and their respective laws. In the House of Elohim, mixing between a Covenant and the laws pertaining to it is a violation of the principle of covenantal context and will surely bring about Elohim’s discipline in His time.

The third point we will discuss concerning Jacob’s dream is about the ‘stone’ and the ‘oil’. Genesis 28:18 says, “The next morning Jacob took the stone he had used as a pillow, set it up as a pillar, and poured oil on top of it.” The stone Jacob used as a pillow, which later became a pillar, and the oil he poured upon it, both speak of the House of Elohim. Of course, the “stone” and the “oil” related to the House of Elohim are merely symbols. The House of Elohim in the New Testament context consists of ‘living stones’, as affirmed in 1 Peter 2:5: “And you also, like living stones, are being built into a spiritual house…”.

Thus, the “pillar” that Jacob built from stones symbolizes the church or the spiritual house. But there was one specific stone that Jacob used as his pillow—that stone is Christ Jesus, the chief cornerstone (1 Peter 2:7). The oil Jacob poured upon the pillar represents the Holy Spirit. When the Holy Spirit descended upon the “living stones” on the Day of Pentecost, the church—or spiritual house—was born. Therefore, this third point affirms that the House of Elohim is the community of believers upon whom the Holy Spirit is poured out, with Christ Jesus as their ‘head foundation’.

Let us reflect on Christ Jesus as our “cornerstone” and “headrest.” Colossians 1:27 declares, “…Christ in you, the hope of glory.” Christ within us should be our ‘headrest’, for the Christ within is the ‘hope of our glory’, though not yet fully revealed. We must not “lay our head” upon any other glory except the glory of Christ within.

However, there is a serious problem here. 1 Peter 2:7 says that the ‘chief cornerstone’ was rejected by the builders. In Jesus’ time, these “builders” were the Jewish religious leaders who rejected Him (Acts 4:11). The question we must now ponder is: have the religious leaders in today’s Christianity also rejected ‘Christ within—the glory in us’?

Let us remember the fall of the church as described by Paul in Acts 20:28–30: “…savage wolves will come in among you… even from your own number men will arise and distort the truth in order to draw away disciples after them.” This passage emphasizes that some leaders would draw the Lord’s disciples to follow them instead. If we observe the early church, we know that for the first two hundred years, there were no church buildings—let alone monuments to commemorate certain sects and their leaders. Why, then, are there now so many ‘church buildings’, costing hundreds of billions, and even grand monuments? For whose glory are all these built?

Clearly, they are built for the glory of the leaders. The congregation does not need a building; they only need to be equipped by the leaders to live daily lives led by the Spirit (Ephesians 4:11–12). The congregation can gather from house to house, just as the early church did before it split into thousands of denominations. Again, we must ask: why do denominational leaders need buildings? Because they draw the Lord’s disciples to themselves. And it is no secret that a leader’s ‘glory’ is measured by how many followers he has, how big his church buildings are, or even whether monuments are built to remember his ministry and himself.

If we receive grace to see it, this is what is called a ‘shift of glory’—the glory of Christ within has shifted to the glory of the leaders, reflected in massive buildings and monuments. These leaders may not reject Jesus as the Jewish leaders once did, but they have shifted the glory of Christ within to their own outward glory. It is the “savage wolves” who turn the glory of the House of Elohim from inward glory to outward glory. Ordinary wolves cause people to fall into sins like adultery, drunkenness, and gambling, but the “savage wolves” attack church leaders—causing them to shift the glory of Christ within believers to their own glory.

Before we move to the second person chosen by Elohim to build His House—Moses—let us summarize the ‘foundational understanding’ we gain from Jacob’s case, because it was to Jacob that Elohim first revealed His will to build a House for His dwelling on earth. It must be emphasized that Elohim Himself will build His House, though He will indeed use His servants to accomplish His purpose.

1. First foundational understanding: The House of Elohim represents the ‘union of heaven and earth’—heaven descending to earth.

2. Second foundational understanding: Elohim will establish a covenant with His people, and along with it, He will give a law that corresponds to that covenant.

3. Third foundational understanding: The pillar that Jacob built and anointed with oil symbolizes the House of Elohim, composed of ‘living stones’ arranged in order and filled with the Holy Spirit. The single stone that served as Jacob’s pillow represents Jesus, the ‘chief cornerstone’.

These foundational insights are crucial for anyone who seeks to build the House of Elohim. As one who received grace to be a skilled master builder and lay the foundation, Paul warned those who build upon it. In 1 Corinthians 3:10–17, Paul wrote: “…But each one should be careful how he builds. His work will be shown for what it is, because the Day will bring it to light. It will be revealed with fire, and the fire will test the quality of each man’s work… If anyone destroys the temple of Elohim, Elohim will destroy him, for the temple of Elohim is holy, and you are that temple.” May we all receive grace not to destroy the House of Elohim.

Now, let us move on to the case of Moses. Exodus 25:9, 40 declares: “Make this tabernacle and all its furnishings exactly like the pattern I will show you. See that you make them according to the pattern shown you on the mountain.” Elohim commanded Moses to construct the Tabernacle and all its furnishings precisely according to the pattern shown on the mountain. Elohim gave Moses ‘no freedom’ whatsoever regarding the design of the Tabernacle. Moses had to build it ‘according to the pattern on the mountain’. Every measurement of the furnishings, every color of the fabric, every material—whether gold, bronze, or wood—had to be made according to that heavenly pattern.

Building the House of Elohim according to the revealed pattern is no trivial matter. Each of us who participates in building the church as His dwelling place must clearly see “the pattern on the mountain”. In truth, Jesus has already clearly declared: “I will build My Church.” Only Jesus can build His Church. That is why in Matthew 23:1–12, Jesus firmly said that none of His followers should be called rabbi, father, or leader. In other words, no one has the authority of ‘Moses’ seat’ within the church. Jesus Himself governs it all—and He warns that whoever exalts himself will be humbled (v. 12).

If that is the case, then where should we look for the “pattern shown on the mountain” so that we will not exalt ourselves and build the House of Elohim according to our own will? We must look for it in the Book of Acts, in all its 28 chapters. Generally speaking, the condition of the Christian world today does not conform to the “pattern shown on the mountain.” May we receive grace to take part in building the House of Elohim according to that pattern.

Let us continue discussing how we are supposed to build the ‘House of Elohim’ on this earth, using the case of Moses as an example. Exodus 40:34,36 states, “Then the cloud covered the Tent of Meeting, and the glory of the LORD filled the Tabernacle. Whenever the cloud was taken up from over the Tabernacle, the Israelites set out on their journey.” Numbers 9:21,23 says, “Sometimes the cloud remained from evening till morning; when the cloud lifted in the morning, they set out. Whether by day or by night, whenever the cloud lifted, they set out. At the command of the LORD they camped, and at the command of the LORD they set out. They kept the charge of the LORD, at the command of the LORD by Moses.”

Here we see that the Israelites were led by the cloud of the LORD’s glory which filled the House of Elohim (the tabernacle). The Israelites were not led directly by Moses, but directly by the “cloud of the glory of the LORD.” Moses was merely an intermediary, as stated in the verse above. Therefore, in the context of Moses, maintaining the Tabernacle means following the leading of the “cloud of the glory of the LORD.” The Israelites followed the movement of the “cloud of the LORD’s glory,” and this was the same as obeying the command of the LORD. If the Israelites, including Moses, did not follow the movement of the “cloud of the LORD’s glory,” they would have been disobeying the command of the LORD.

Now let us apply this principle of following the “cloud of the LORD’s glory” to our (New Testament) context. If one studies every occurrence of the term ‘cloud’ in the Bible, one will find that when the word ‘cloud’ appears in singular form, it always refers to the glory of the LORD. However, when the term ‘clouds’ appears in plural form, it refers to the glory of the LORD manifested in His witnesses.

Why is that? We know that the House of Elohim, symbolized by the Tabernacle in the time of Moses, represents the church, that is, the saints. And that Christ within the saints IS THE GLORY OF THE LORD, though still as a HOPE (Colossians 1:27). This means the glory of the LORD within us has not yet been revealed. When the glory of the LORD within us is revealed, that will be the moment when our glory, as the sons of Elohim, will be manifested to all creation (Romans 8:21).

Therefore, if we wish to maintain the House of Elohim, we must follow THE LEADING OF THE CLOUD OF THE LORD’S GLORY WITHIN US. Not the church leaders, because those leaders, like Moses, are only intermediaries. In the church, leaders are like “joints and ligaments” in the body (Colossians 2:19). The “joints and ligaments” are not what the body must follow; rather, EVERY MEMBER OF THE BODY MUST FOLLOW THE INNER LIFE GUIDANCE OF THE BODY.

The problem today in the Christian world is that this glory has shifted due to the attack of savage wolves, as we have previously discussed. The glory of Christ within has shifted into the glory of church leaders, reflected in buildings and monuments. The leaders have drawn the members of the Body toward themselves (Acts 20:28–30). As a result, members of the Body of Christ no longer follow the “cloud of the LORD’s glory” within them, but follow the “cloud of glory” of their denominational leaders.

However, the Lord Jesus has His chosen people who “…follow the Lamb wherever He goes” (Revelation 14:4). His chosen people do respect the existing leaders, but they do not follow those leaders—they follow the Lamb wherever He goes. The worship of His chosen people is not governed by religious leaders in the Christian world, but rather their worship follows the leading of Christ within them IN THEIR DAILY LIVES.

Let us continue our discussion of the House of Elohim in the case of Moses. Let us read Exodus 33:7, which says, “Now Moses used to take a tent and pitch it outside the camp, far off from the camp, and he called it the Tent of Meeting. Everyone who sought the LORD would go out to the Tent of Meeting, which was outside the camp.” The background of why Moses set up the tent outside the camp of Israel was because the Israelites had fallen into the worship of the ‘Golden Calf’ while Moses was on Mount Sinai (Exodus 32:1). Indeed, ever since the Israelites fell into the worship of the Golden Calf, they no longer worshiped Yahweh, as testified by Stephen in Acts 7:42–43: for forty years in the wilderness, Israel “…took up the tent of Moloch and the star of your god Rephan, the images that you made to worship…” (v.43). The tent of Moses, which symbolized the House of Elohim, was no longer in the midst of the Israelites.

Let us apply this case of Moses setting up the Tent of Meeting outside the camp to the Christian world. Hebrews 13:9–13 declares, “Do not be led away by diverse and strange teachings; for it is good for the heart to be strengthened by grace, not by foods, which have not benefited those devoted to them. We have an altar… Therefore Jesus also suffered outside the gate in order to sanctify the people through His own blood. So then, let us go to Him outside the camp, bearing His reproach.”

The writer of Hebrews firmly states that we have an ALTAR. This altar is not the altar of Moses’ tabernacle, which was merely 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 sacrifice for the atonement of sins. And because Jesus fulfilled the Law, the Old Testament regulation that the body of the sacrificial animal must be burned outside the camp was also fulfilled when Jesus was crucified outside the camp. The ministry of Jesus was a ministry outside the camp, though it bore reproach. Then comes this remarkable exhortation: that we should go to Him outside the camp, bearing His reproach.

For those of us who have received grace to see, we realize that the Christian world is full of regulations—some borrowed from Old Testament laws (tithes, first fruits, etc.), others concerning worship rules about specific buildings, and still others about denominational organizational rules. Yet notice the exhortation above: “For it is good for the heart to be strengthened by GRACE, not by foods, which have not benefited those devoted to such regulations.”

We have “an altar” outside the Christian world, and that altar is THE ALTAR OF GRACE. Why is that? Because at this altar, the work of salvation through the sacrifice of Jesus is complete and perfect, needing no addition of any rule or regulation. And when we are commanded to ‘work out our salvation’ (Philippians 2:12–13), it means we are empowered by the strength of grace to live out that salvation day by day—not by our own strength or works.

Indeed, this altar of grace is the House of Elohim. And this House of Elohim exists outside the camp of the religious Christian world filled with man-made rules. The church, which is the House of Elohim, is not a denomination, even though religious leaders often call their denomination “the church.”

Our next discussion of the House of Elohim in the context of Moses concerns the matter of the covenant. We have seen that when Elohim builds a House as His dwelling place, He first makes a covenant with the person or people He has chosen. In the case of Jacob, the covenant Elohim made is commonly called the Abrahamic Covenant or ‘The Patriarchal Covenant’, because Abraham, Isaac, and Jacob—the patriarchs of Israel—all inherited the same promise. To the people of Israel through Moses, Elohim also made a covenant known as ‘The Sinai Covenant’ or the Old Covenant.

It should be emphasized that the House of Elohim to be built, and its meaning, depend entirely on the context of the covenant. In the contexts of Jacob and Moses, the House of Elohim that was built was symbolic, figurative, and prophetic. Yet because the covenants made with Jacob and Moses were different, the ‘House of Elohim’ built by Jacob and by Moses were also different.

Now let us consider the covenant Elohim made with the people of Israel through Moses. This covenant is recorded in Exodus chapters 20–40. The word of the covenant is summarized in the Ten Commandments, along with additional statutes and ordinances, including instructions for constructing the Tabernacle. Concerning the Tabernacle, Elohim said, “And let them make Me a sanctuary, that I may dwell among them” (Exodus 25:8). Clearly, from this verse, the Tabernacle was only a symbol of Elohim’s presence among His people.

The presence of Elohim brings about spiritual experiences for His people. These spiritual experiences are symbolized by all the furnishings of the Tabernacle, though we will not discuss those details now. What we will emphasize here is that the Tabernacle symbolizes the presence of Elohim in the midst of His people.

In the context of the New Covenant, the Tabernacle represents the body of believers. First of all, Jesus affirmed that the Temple of Elohim is His own body (John 2:21). Paul also emphasized this in 1 Corinthians 6:19: “Do you not know that your body is a temple of the Holy Spirit who dwells in you…?” To maintain or build the House of Elohim in the context of the New Testament means to care for our own bodies. That is why Paul said, “But I discipline my body and bring it into subjection, lest after preaching to others I myself should be disqualified” (1 Corinthians 9:27). The word ‘discipline’ that Paul used here is ‘hupopiazo’, a verb that means ‘to discipline by hardship’. Thus, Paul was fully aware that his body was the temple of the Holy Spirit that must be guarded, maintained, and brought under complete control.

However, this discipline of the body is not merely about physical training, because physical training has limited value. Paul affirmed that godliness is profitable for all things (1 Timothy 4:8). Worship within the ‘House of Elohim’, which is our body, is actually the growth of spiritual experiences symbolized by the furnishings of Moses’ Tabernacle. The more we grow in our spiritual experiences with Him, the more we can maintain and bring our body under control.

Therefore, in the context of the Mosaic covenant, the House of Elohim is the Tabernacle where He dwells; but in the context of the New Covenant, the House of Elohim is our body, where the Holy Spirit dwells within our inner being.

We will continue to speak about the ‘House of Elohim’ in the context of Moses, by observing the spiritual experiences that happened to the individuals or people chosen by Him. In Jacob’s case, we see that Jacob recognized the presence of Elohim and felt fear and awe in the ‘House of Elohim’ (Genesis 28:16–17). Moses himself also felt fear, and even could not enter the Tabernacle when the cloud of Elohim’s glory filled it (Hebrews 12:18–21; Exodus 40:35).

Everyone chosen by Him to build and maintain the ‘House of Elohim’ will inevitably have ‘spiritual experiences’ within that ‘House’. However, we must be cautious regarding these ‘spiritual experiences’, because it cannot be denied that such experiences are subjective—meaning, each person may experience them differently. Nevertheless, the Bible reveals to us certain standards or benchmarks to test specific spiritual experiences—whether they truly result from the presence of Elohim in His House (a genuine encounter with Him) or not.

The furnishings within the Tabernacle—the House of Elohim in Moses’ context—are symbols of spiritual experiences. Thus, each piece of furniture in Moses’ Tabernacle represents a particular spiritual experience with Elohim. We will not now discuss each furnishing in detail, but it must be emphasized that every genuine spiritual experience with Elohim in His House has a specific foundation symbolized by one of the furnishings in the Tabernacle.

The subject of spiritual experiences is important to discuss because within Christianity there are groups that emphasize certain experiences as the sign of being filled with the Spirit—for example, speaking in certain utterances they call tongues, falling in the Spirit, vomiting, holy laughter, bodily shaking, and so on. All such spiritual experiences within the House of Elohim must not be accepted blindly without examining their biblical foundation.

At the same time, we should not fall into the opposite extreme, which claims that as long as one holds or understands correct doctrine, that alone is sufficient—without any need for spiritual experience. Some say, “What matters is having the right doctrine; leave the experiences to God.” Both of these views must be examined carefully, because throughout Scripture we see that when a person truly encounters Elohim or comes into contact with His presence in His House, they always experience something. One example is Moses when Elohim chose him—Moses was not immediately given the Law to teach Israel, but first experienced the “burning bush encounter” (Exodus 3:2).

For now, let us consider spiritual experiences in connection with the covenants in effect. We have briefly discussed the Mosaic covenant. The striking difference between the covenant of Moses and the covenant made by Jesus (the New Covenant) is that the Mosaic covenant was symbolic, prophetic, and external, while the New Covenant is its fulfillment and internal. Thus, generally speaking, the difference between spiritual experiences in the Old and New Covenants is that the former are outward, while the latter are inward.

Therefore, one way to test spiritual experiences in Christianity is to see whether such experiences transform a person’s inner being. Does the believer grow to love Elohim more, to know Him more intimately, to enjoy the revelation of His Word within, to experience ‘Christ growing within’, and to become more focused on inner, spiritual matters? Or not? If the so-called spiritual experiences actually lead someone to love the world, wealth, and human glory more, then we already know that such spiritual experiences are false and misleading.

Now we will discuss the furnishings within the Tabernacle—the ‘House of Elohim’ in Moses’ context—since these furnishings symbolize spiritual experiences. Each piece of furniture in Moses’ Tabernacle represents a particular spiritual experience with Elohim. We know that Moses’ Tabernacle consisted of three parts: the outer court, the Holy Place, and the Most Holy Place. In the outer court were the Bronze Altar and the Laver. In the Holy Place were the Table of Showbread, the Golden Lampstand, and the Altar of Incense. In the Most Holy Place was the Ark of the Covenant, which contained Aaron’s Rod, the Tablets of the Covenant, and a Jar of Manna.

We will not go into the detailed meanings of each piece and its corresponding experience but will outline the general spiritual principles. Several facts must first be understood. First, the Bronze Altar in the outer court was so large that all the other furnishings could fit within it. Second, all the furnishings of the Tabernacle were anointed with oil (Exodus 30:26–29). Third, the Tabernacle’s three parts—outer court, Holy Place, and Most Holy Place—correspond to the fulfillment of Israel’s three major feasts: Passover, Pentecost, and Tabernacles.

Let us now consider these facts. The Bronze Altar symbolizes the redemption of Jesus’ Cross. Its immense size, capable of encompassing all the other furnishings, speaks of the perfection of Jesus’ redemptive work on the Cross, in which all other spiritual experiences are contained. The redemption of Jesus is complete and needs no addition. Therefore, if a person believes in the redemption of Jesus on the Cross and is saved, his salvation is already perfect and does not need to be “completed” by any other spiritual experience. Of course, believers will grow in further spiritual experiences, but those do not make their salvation more complete.

Second, we must note that all the Tabernacle furnishings were anointed with oil. Oil symbolizes the Holy Spirit. This means that all spiritual experiences symbolized by those furnishings are ‘experiences with the Holy Spirit’. In short, all genuine spiritual experiences occur because the Holy Spirit gives them to believers. True spiritual experiences always occur because the Holy Spirit initiates them—never the other way around. We must not reverse this truth by claiming that certain human actions or responses ‘cause’ the Holy Spirit to act. Every genuine spiritual experience is purely by grace.

Third, the fact that the Tabernacle consisted of three parts corresponds to the fulfillment of Israel’s three major feasts—Passover, Pentecost, and Tabernacles. The fulfillment of Passover brought the disciples to receive the Holy Spirit after Jesus’ death and resurrection (John 20:22). The fulfillment of Pentecost brought them the outpouring of the Holy Spirit as a ‘deposit or guarantee’ (Ephesians 1:14). The fulfillment of Tabernacles will bring about the unlimited outpouring of the Holy Spirit, revealed to all creation (Romans 8:19–21). This fulfillment of the Feast of Tabernacles has not yet occurred.

All these experiences with the Holy Spirit take place on earth, for Elohim will establish His House ‘on earth’. Religious leaders within Christianity have caused believers to long for “experiences of evacuation to heaven far away,” where people only singing songs… While the Kingdom of Heaven is descending to the earth, believers want to escape from the earth because they have been deceived by misleading sermons…

We have broadly outlined the spiritual experiences related to the three sections of Moses’ Tabernacle, namely the outer court (the experience of being born again and receiving the Holy Spirit, or the Spirit who gives Life), the Holy Place (the outpouring of the Holy Spirit as a guarantee), and the Most Holy Place (receiving the Holy Spirit without measure). Now we will discuss specific spiritual experiences symbolized by certain furnishings.

The first furnishing we will discuss is, of course, the Bronze Altar, which symbolizes the redemption of Jesus on the Cross. In the Bible, bronze speaks of judgment. The Bronze Altar was made of wood overlaid with bronze. Wood symbolizes our humanity that has fallen into sin. Thus, the Bronze Altar speaks of our sins being judged, but Jesus bore the judgment of Elohim that should have fallen upon us. All our sins have been perfectly judged through the sacrifice of Jesus on the Cross. Therefore, we are no longer called sinners but saints — people set apart solely for the purpose and plan of Elohim.

The next furnishing is the Laver, which speaks of water baptism. In some countries, if someone merely believes in Jesus but has not yet been baptized in water, they do not experience rejection or persecution, because they are not yet seen as fully set apart for Elohim. But once they undergo the experience of water baptism, they begin to experience rejection. Thus, the Laver represents the believer’s experience of water baptism. However, the Laver also speaks of an ongoing experience with the ‘Spirit of Life’, in which one experiences the ‘washing of the water of Life’ daily and continually grows in their experience with the Holy Spirit.

Next, we enter the Holy Place, where there is the Table of Showbread. On the Table of Showbread were placed twelve loaves arranged in two rows. The number twelve in the Bible symbolizes government or authority. Physical bread symbolizes the living Word of God. Therefore, the Table of Showbread represents the believer’s experience of learning to submit to the authority of the Word.

However, believers also need to learn to submit to Divine Government above them. Today, the Church — which was originally led organically as a living body — has fractured into thousands of denominations, each practicing a ‘hierarchical’ form of leadership (a man-made leadership system). Therefore, we must be very careful in applying Bible verses that speak of submission to leaders. Of course, denominational leaders generally love to quote such verses. In the Christian world that has fallen into tens of thousands of denominations, teachings on submission such as “spiritual covering” and similar doctrines have emerged — which are none other than the heresy of the ‘Nicolaitans’ (Revelation 2:6,15). We will not elaborate here on the difference between the Church’s organic leadership and denominational hierarchy, since we have discussed it elsewhere.

We have now reached the Holy Place of Moses’ Tabernacle, which contains three furnishings: the Table of Showbread, the Golden Lampstand, and the Altar of Incense. Having discussed the Table of Showbread, we will now continue with the Golden Lampstand. The Golden Lampstand (or Menorah) was made entirely of pure gold (Exodus 37:17–24). Every furnishing in the Holy Place was either made of or overlaid with gold. There was no bronze in the Holy Place, since bronze — which speaks of judgment — had already been dealt with at the Bronze Altar in the outer court. Gold in the Bible symbolizes the divine nature of Elohim. Therefore, in the Holy Place, we experience growth in the divine nature of Elohim. Our sinful nature was completely dealt with at the Bronze Altar. In the Holy Place, we experience the outpouring of the Holy Spirit.

The Golden Lampstand had six branches extending from its sides and seven lamps in total. In the vision of the prophet Zechariah, there were two additional lamps (Zechariah 4:2–5), making a total of nine lights. This represents the nine gifts of the Holy Spirit as described in 1 Corinthians 12:8–11. None of these gifts are greater than the others; all are given by the Holy Spirit as He wills, for the building up of each member and of the Body of Christ as a whole. It must always be remembered that the experience of the gifts of the Spirit is meant to help us grow in the divine nature of Elohim (symbolized by gold). If we use the gifts of the Holy Spirit to exalt ourselves — or worse, to ‘trade’ or profit from gifts such as healing, miracles, or prophecy — then we have not yet understood the divine nature (gold) of Elohim.

The next furnishing in the Holy Place is the Altar of Incense (Exodus 37:25–29). This altar was not for sin offerings, for sin had already been atoned for at the Bronze Altar. Rather, the Altar of Incense was for offering fragrant incense pleasing to Elohim (verse 29). The experience of ‘Christ dying for us’ is symbolized by the Bronze Altar, whereas the experience of ‘us dying with Christ’ is symbolized by the Altar of Incense. This experience of ‘dying with Christ’ is explained by Paul in Romans chapter 6, where we are identified with Christ in His death and resurrection. Through this identification experience, we offer fragrant incense before Elohim. This is like Mary breaking the alabaster jar and anointing the feet of Jesus, so that ‘the fragrance filled the entire house’ (John 12:3).

In another account, Jesus said, ‘Mary has chosen the better part’ (Luke 10:42). In that event, Martha was busy serving. This was not wrong, but it was not the best. When we observe why Mary broke the alabaster jar at Jesus’ feet, it was because she loved to ‘sit at the Lord’s feet and listen to His words’ (Luke 10:39), while Martha was busy serving. Jesus affirmed that what Mary did was the best.

In the Christian world, we often hear about “the fruit of ministry.” This usually refers to the number of souls we win or serve, or perhaps ministries like building hospitals, schools, orphanages, or preaching everywhere. All these are good, but they are not the best. The best is ‘to sit at the Lord’s feet and keep listening to Him’, just as Mary did. In short, it is better to listen to the Lord than to be busy serving.

Now we come to the furnishings in the Most Holy Place of Moses’ Tabernacle. In the Most Holy Place there was only one furnishing: the Ark of the Covenant. The Most Holy Place represents the Life (‘zoe’) of Elohim Himself. This experience is entered after passing through the Altar of Incense in the Holy Place, as we have discussed. There is no darkness in the Most Holy Place — only perfect light caused by the cloud of the Lord’s glory filling the entire room. Meanwhile, in the Holy Place, there is only partial light from the Golden Lampstand, symbolizing the gifts of the Spirit. Thus, in the Most Holy Place there is full light, while in the Holy Place there is partial light. This corresponds to the outpouring of the Holy Spirit on the Day of Pentecost, which — though powerful and accompanied by gifts — was only a guarantee (Ephesians 1:14, Greek: ‘arrabōn’ = guarantee, pledge, down payment, or partial giving). The full giving of the Holy Spirit will occur at the fulfillment of the Feast of Tabernacles.

The Ark of the Covenant symbolizes the Covenant of Elohim with His people. It was made of wood, representing humanity, overlaid with gold inside and out. This wood has undergone the discipline of the Holy Spirit to the point that it is no longer visible, being completely covered by gold, which is the divine nature of Elohim. This wood is very different from the whitewashed tombs to which Jesus referred when addressing the religious leaders of His time (Matthew 23:27). The Greek word ‘taphos’ in that verse, commonly translated as ‘tomb’, also means ‘coffin’ or ‘sepulcher’. Thus, Jesus rebuked the religious leaders of His day as ‘whitewashed coffins’.

Why must we see the difference between the Ark of the Covenant (overlaid with gold) and the whitewashed coffin? This is important because it relates to the New Covenant established by Jesus on His last night. An interesting fact is that when Jesus made the New Covenant (symbolized by the cup, Luke 22:20) with His disciples on that final night, Judas — who had already “sold” Jesus — was still at the table with Him. But when Jesus gave His New Covenant commandment to His disciples, Judas had already left (John 13:31–35). Thus, Judas participated in the New Covenant Jesus established but had no understanding at all of the Law of the New Covenant.

Let us apply these facts to the world of Christianity. The New Covenant established by Jesus on the night before His death with His disciples has its own Law. The covenant of Moses had its law, which was the Law of the Torah. The New Covenant made by Jesus has its own law — the law of love, or the law of the Spirit, or the law of the Spirit of life. The law of worship in the New Covenant is worship in spirit, not a law of worship ‘on this mountain or that mountain’ (John 4:21–24).

Judas, who “sold” Jesus, was indeed involved in the New Covenant, yet he had no understanding whatsoever of the Law of the New Covenant. Religious leaders who “play around” with the Law of the New Covenant by teaching the Lord’s disciples about the law of tithing, the law of firstfruits, or the law of worship where people must come to this or that building, are indeed like “whitewashed tombs” working hand in hand with Judas.

If, by the leading of the Holy Spirit, we enter into the Most Holy Place and begin to experience the reality of the Ark of the Covenant, then we will not take the New Covenant or its Law lightly.

We are still discussing the Ark of the Covenant which was placed in the Most Holy Place, where inside it were the rod of Aaron, the jar of manna, and the two stone tablets. Let us begin with the rod of Aaron. The story of Aaron’s rod took place when the leaders of Israel questioned the leadership of Moses and Aaron over God’s people (Numbers 16–17). To prove Yahweh’s choice of Aaron, each tribe of Israel was to present a rod, and Yahweh said, “The rod of the man I choose will bud” (Numbers 17:5). Then we know that it was Aaron’s rod that budded.

There is an interesting fact: the rod of Aaron was no longer found in the Ark of the Covenant that was placed in Solomon’s Temple (1 Kings 8:9). Why was that? The rod symbolizes human authority, even though the human was chosen by God. However, in the Kingdom order, there is no longer human leadership authority. The matter of Aaron’s rod or Moses’ seat is very important for the people of the Kingdom to understand in today’s Christian world. Indeed, it is precisely because of this “rod” issue that the church has split into tens of thousands of denominations, as we see today.

Let us pay close attention to the words of Jesus in Matthew 23:1–12. We won’t quote the entire passage, but a few verses are key: “Then Jesus said to the crowds and to His disciples… The scribes and the Pharisees sit in Moses’ seat. So practice and observe whatever they tell you… But you are not to be called Rabbi, for you have one Teacher, and you are all brothers… Nor are you to be called leaders, for you have one Leader, the Messiah… Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.”

Here it is clear that Jesus was speaking to two groups of people: first, the crowds, and second, His disciples. The crowds refer to the nation of Israel as a whole under the leadership of the Jewish Sanhedrin, which included the scribes and Pharisees. Although the crowds often followed Jesus, they were not considered His disciples. To these crowds, Jesus firmly said that they must not rebel against the scribes and Pharisees but obey their teachings—though not imitate their behavior. Why obey them? Because they held Moses’ seat, meaning they possessed leadership authority.

Next, in verse 8, Jesus said to His disciples, “BUT YOU… are not to be called Rabbi, Father, or Leader, for you are all brothers.” What did Jesus mean by this? We know that Jesus preached the Kingdom of Heaven. As the people of the Kingdom—His disciples—there is no “Moses’ seat.” THERE IS NO HUMAN LEADERSHIP AUTHORITY BECAUSE WE ARE ALL BROTHERS.

Then, does this mean there are no leaders in the church? Of course, there are apostles, prophets, evangelists, pastors, teachers, elders, and deacons—but none of them have authority over God’s people. THERE ARE NO RANKS, NO HIERARCHY, AND NO HUMAN GOVERNING SYSTEM AMONG THE PEOPLE OF THE KINGDOM.

Why, then, is the Christian world full of titles, positions, and leaders with all their glory and privileges? The disease is clearly pride—the act of exalting oneself (verse 12). These leaders draw the Lord’s disciples to follow them (Acts 20:29–30). They do not become ‘servants’ who equip God’s people as written in Ephesians 4:11–12. Instead, these leaders exalt themselves and seize the authority of the church, which belongs only to Jesus, the Messiah. But God’s Word will surely be fulfilled: whoever exalts himself will be humbled. When Jesus returns to establish His Kingdom on earth, the humble Kingdom people will be given authority to reign and judge on the earth (Revelation 5:10; 20:4). And those leaders who have usurped Jesus’ authority over His people will be brought low.

We are still discussing the Ark of the Covenant that was placed in the Most Holy Place of the Tabernacle of Moses. Now we will talk about the jar of manna. The jar was made of clay but overlaid with gold inside and out. This speaks of our humanity (clay) that has been “covered” by the divine nature of God (gold), because the experience in the Most Holy Place is not about human strength but about the power of God’s divine nature received through the discipline of His grace.

This jar contained the manna eaten by the first generation of Israel during their forty years in the wilderness. However, the manna placed in the Most Holy Place represents the hidden manna given to the overcomers of the church age in Revelation 2:17. Clearly, enjoying this hidden manna is not the same as the “wilderness experience” of the first generation of Israel. The “hidden manna” is the experience of intimate fellowship with God in the Most Holy Place—or “eating the Lord” in the Most Holy Place.

Let us look at the experience of the twelve spies sent by Moses to spy out the land of Canaan from the wilderness of Paran (Numbers 13–14). After exploring the land, ten of them said, “…We cannot attack those people; they are stronger than we are” (13:31). But Joshua and Caleb said, “…We will devour them” (14:9). The word “devour” here is translated from the Hebrew term ‘lechem’, meaning bread or food. For Joshua and Caleb, all obstacles, challenges, and sufferings in conquering Canaan were “bread” or “food.” They had a different spirit and attitude; they followed Yahweh wholeheartedly. Therefore, for Joshua and Caleb, every hardship and struggle was food—they were already eating the “hidden manna.” Out of 600,000 men of the first generation, only the families of Joshua and Caleb entered the land of Canaan, together with the second generation born in the wilderness.

Let us apply the experience of Joshua and Caleb to the condition of Christianity today, for in the Christian world, ‘many are called, but few are chosen’. We know that the overcomers are those who have received grace to be called, chosen, and faithful (Revelation 17:14). These overcomers are given the “hidden manna” by the Lord Jesus (Revelation 2:17). The overcomers eat the “hidden manna,” while those who are merely called eat the “manna” in the wilderness.

This matter of “eating” actually refers to receiving the blessing of fellowship with the Lord (Revelation 3:20). Religious leaders in Christianity often teach that to receive the blessing of fellowship with the Lord, one must faithfully attend gatherings in buildings, cell groups, or other meetings they organize. Sometimes, they even emphasize not to leave these gatherings, lest one be “devoured by wolves.” These religious leaders often quote certain verses or teachings to retain their “loyal attendees.” We need not elaborate on their motivations—though we surely understand them—but the real issue is that there is a hidden truth, or “hidden manna,” unknown to most believers, and perhaps even to the leaders themselves.

In truth, this “hidden manna” is within the believer’s inner being. Jesus affirmed to those who believe in Him that, “…Out of his heart will flow rivers of living water” (John 7:38). The apostle John also emphasized, “…the anointing you received from Him abides in you, and you do not need anyone to teach you…” (1 John 2:27). Christ in you, the hope of glory. The kingdom of God is within you. The teachings of religious leaders about “blessings through gathering” have caused believers to be unaware that the special blessing—the “hidden manna”—is already within them. Worse still, believers have become afraid to “dig for themselves” the source of living water within their own hearts. They have become dependent on their leaders. But those who receive grace to become the winner will draw from the spring of living water within his being, continually enjoying the “hidden manna” that never runs out in his inner life.

We are still discussing the Ark of the Covenant, which was placed in the Most Holy Place of Moses’ Tabernacle. So far, we have described various spiritual experiences within the House of Elohim, which are symbolized by the furnishings of the Tabernacle. It is the Holy Spirit who leads us in all these experiences, because all the furnishings were anointed with oil (symbolizing the Holy Spirit). Therefore, in building His House, Elohim gives spiritual experiences to the person or community He has chosen.

Now we will discuss the experience symbolized by the ‘two tablets of stone’ that were placed inside the Ark of the Covenant, which, as we know, was located in the Most Holy Place. The two tablets of stone contained the Ten Commandments. Many Christians assume that the spiritual experience symbolized by these “two tablets” is an experience where we “must do” and “strive to obey” the Ten Commandments. If we think this way, none of us would ever succeed—our experience of the “two tablets” would only be one of failure after failure. But that is not the true meaning of the spiritual experience symbolized by the “two tablets.”

Let us read Hebrews 8:10, which says, “…I will give My laws into their minds, and I will write them on their hearts…” (LITV). Therefore, the spiritual experience symbolized by the ‘two tablets of stone’ in the Most Holy Place is an experience in which the Holy Spirit ‘writes’ His laws within our inner being. It is not an experience of I MUST DO, but rather one in which the Holy Spirit Himself works within us so that we naturally live out God’s laws. It is not the result of our own “hard work” to obey, but a living out of God’s laws ‘without the strength of the flesh’.

Let us look at John 6:28–29: “…What shall we do, that we might work the works of God? Jesus answered and said to them, This is the work of God, that you believe in Him whom He has sent” (LITV). We see here that the Jews thought that in order to do the works of God, they had to do something. But Jesus defined the work of God as that they believe. Indeed, a person who truly believes will act according to his faith, for faith without works is dead. However, a Christian who feels he must do this or that to be blessed or because it is a command has fallen into religious slavery.

Religion enslaves—Christianity included. Jesus did not come to establish a religion; He came so that we might have ‘life’ (His Life = ‘zoe’). He came as the Spirit who gives Life (‘zoe’) and writes His laws within our hearts. The “two tablets of stone” written within us are nothing less than the work of the Life-giving Spirit in our inner being. As we grow daily in His Life, we naturally live out God’s laws.

This is different from religious behavior. Religious leaders in the Christian world often urge their congregations that they ‘must tithe’ in order to be blessed, must attend Sunday services in a certain building, must faithfully join small groups, must follow certain rules to be “obedient Christians,” and so on. This is nothing more than ‘religious slavery’.

If someone feels an inner prompting to give an offering to a person or an institution, that is fine. But if he gives because “it is commanded by God,” that is religious bondage. If someone feels led inwardly to attend a particular worship gathering, that is not bondage. But if he feels compelled to do so by command, it becomes bondage. True worship in the Spirit is freedom. One is free to give or not, to attend a service in a building or not. The moment Christians are told “you must do this, you must do that”… that is bondage. The spiritual experience symbolized by the “two tablets of stone” is an experience of freedom. We are free to follow the leading of the Spirit—wherever the Holy Spirit leads, there we go.

Now we come to the third person chosen by Elohim to build His House on earth—David. To understand how Elohim would build His House through David, let us read 2 Samuel chapter 7. This chapter tells how David desired to build the ‘House of Elohim’ and expressed his desire to the prophet Nathan (verse 2). But Elohim’s response through Nathan was this: “…Would you build a house for Me to dwell in? … I will raise up your seed after you, who shall come forth from your body, and I will establish his kingdom. He shall build a house for My name… Your house and your kingdom shall be established forever before Me; your throne shall be established forever” (verses 5, 12, 13, 16).

From these verses we see that Elohim said it would not be David who built His House, but his descendant—Solomon. Yet Elohim did not stop there; He made a covenant with David, centered on the matter of the kingdom—more precisely, a ‘dynasty’. This meant that David’s descendants would reign over Israel forever. This covenant made by Elohim with David is known as the Davidic Covenant.

Again, we see that in building His House, Elohim always establishes a covenant with the one He chooses. In Jacob’s case, Elohim made a covenant known as the Abrahamic Covenant. In Moses’ case, Elohim made what is known as the Mosaic Covenant or Old Covenant. Therefore, whoever is called by Elohim to take part in building the ‘House of Elohim’ must pay close attention to which covenant is connected with the building of His House in their own context. In short, the one chosen to build the ‘House of Elohim’ will certainly understand the covenant that exists between himself and Elohim.

Now let us return to the Davidic Covenant. To David it was promised that his dynasty—his throne—would be established forever. We understand that the fulfillment of God’s promise to David is realized in the Messiah, often called ‘David’s greatest Son’, that is, Jesus. It must be emphasized again that this promise of an eternal dynasty is related to the building of the ‘House of Elohim’. This means that the kings descended from David would build the ‘House of Elohim’, especially Solomon and Jesus the Messiah.

What about us today? Are we also ‘the kings of David’s lineage’ who take part in building the ‘House of Elohim’? The answer is yes. Those chosen by Elohim to participate in building His House are also kings—“descendants of David.” This can be explained as follows: In Matthew 1:1–17, the genealogy of Jesus is recorded. Verse 17 says, “So all the generations from Abraham to David are fourteen generations; from David until the Babylonian exile fourteen generations; and from the Babylonian exile to Christ fourteen generations.” If we count, from Abraham to David there are indeed fourteen generations, with David being the 14th. From Solomon to Jeconiah (during the exile to Babylon) there are also fourteen generations, with Jeconiah as the 14th. Then from Shealtiel to Jesus there are only thirteen generations, with Jesus as the 13th. Therefore, the ‘fourteenth generation’ after Jesus is ‘Christ’—that is, the Body of Christ. Thus, the Body of Christ is the ‘descendants of Jesus’. Since Jesus is the King, the descendant of David, the Body of Christ is likewise ‘kings of David’s lineage’.

The Body of Christ consists of kings who take part in building the ‘House of Elohim’. But as we have often emphasized, for now we, as these kings, are not yet manifested. At present, we have no ‘throne’, authority, or official position in the ‘House of Elohim’. When we look at the Christian world and see many “kings” occupying thrones or religious positions, the conclusion is that the “Christian world” is not the House of Elohim. The Christian world is the “Great House” built by denominational leaders as their own kings (2 Timothy 2:20).

To understand how Elohim would build His House through David, we must examine the tent David erected on Mount Zion, where the Ark of the Covenant was placed (2 Samuel 6:17). David acted as both king and priest in the tent he built. He wore a linen ephod like a priest (2 Samuel 6:14). He offered burnt offerings and peace offerings before the Lord (2 Samuel 6:17). He blessed the people of Israel with the priestly blessing (2 Samuel 6:18; cf. Numbers 6:24–27). With the roles of king, priest, and prophet, David became a type or foreshadowing of Jesus Christ and also of Melchizedek, who was both king and priest.

The tent that David set up relates to two aspects: the kingly and the priestly. In Isaiah 16:5 it is written, “…a throne shall be established… in the tent of David…” This verse speaks of the kingly aspect (the throne). On the priestly side, there was the Ark of the Covenant within the Tabernacle of David and all its services (2 Samuel 6:17; 1 Chronicles 15:1, 16:1; 2 Chronicles 1:4).

We have discussed the matter of becoming kings within the House of Elohim, and that the church (the Body of Christ) is a company of kings who take part in the building of the House of Elohim. Now we will see that the church is also a company of priests within the House of Elohim (1 Peter 2:9). However, we must understand clearly that the church cannot be priests according to the order of Aaron. For if the church were to serve as priests according to the order of Aaron, then it would have to observe the Law of Moses in its priestly ministry. Serving Elohim as priests is not a trivial matter, where one may carelessly offer any kind of “sacrifice” before the Lord (since one function of a priest is to offer specific sacrifices). We recall the case of Nadab and Abihu, the sons of Aaron, who offered “strange fire” and died before Yahweh. Every priest must understand the rule (Law) that applies, so that he may not offer “strange fire” before Elohim.

In the Christian world today, generally speaking, those who are called to serve the Lord often do not understand which law applies. The “fruit” of one’s ministry is not yet visible, for the Lord Jesus has not yet revealed it (Matthew 7:21–23). Notice what Jesus says in verse 22, emphasizing that ‘on that day’ many will say, “Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?” Then in verse 23, Jesus declares, “Then I will tell them plainly, ‘I never knew you. Depart from Me, you who practice lawlessness!’” The phrase ‘on that day’ refers to the last day. On that day, Jesus will declare openly to His servants. The phrase “tell them plainly” comes from the Greek ‘homologeo’, meaning ‘to publicly declare’. In other words, Jesus will openly reveal everything.

The context of Matthew 7:21–23 is the Sermon on the Mount, which was addressed to His disciples (Matthew 5:1–2). The Sermon on the Mount is specifically for His disciples. Yet Jesus warned that there would be “false prophets, who come to you in sheep’s clothing” (Matthew 7:15–20). By the “fruit” of their ministry, we will know who they are. Many Christians think that the “fruit” of ministry is prophesying, casting out demons, performing miracles, having many followers, or seeing many people “blessed.” But if we look carefully, Jesus rejects these people because they are actually workers of lawlessness (verse 23). The term ‘workers of lawlessness’ comes from the Greek ‘anomia’, which means ‘not according to the law that applies’ or ‘illegality/lawlessness’. The Greek term ‘anomia’ also appears in Matthew 13:41, in the parable of the tares among the wheat. Thus, these “tares,” or “children of the evil one,” or “false servants,” cannot be detected by most believers today—but clearly, they “serve” Jesus while violating the law that governs His Kingdom. They commit ‘anomia’.

Hebrews chapter 7 explains to us about the priesthood of Christ (Jesus and His Body). The church is a priesthood according to the order of Melchizedek. The law that applies is the law of ‘an indestructible life’, or the Law of Life, or the Law of the Spirit of Life (Hebrews 7:16). The worship of priests according to the order of Melchizedek is ‘worship in spirit’ (John 4). Worship in today’s Christianity is filled with religious regulations — must do this, must do that — even incorporating Old Testament laws and ordinances. But in due time, Jesus will declare everything plainly.

We continue our understanding of the ‘House of Elohim’ through the case of David, particularly concerning the tent that David set up. We have seen that the Tabernacle of David relates to two aspects: the kingly and the priestly. This means that when Elohim builds His House on earth, He chooses a people who will function as kings and priests. Elohim does not intend to build a house in heaven to evacuate His people there, where their only “work” will be to sing forever, as is often preached in denominational pulpits. The “Father’s House” often described in sermons—with golden streets, physical houses like those on earth, and even dogs present—is clearly not the House of Elohim that He will build on earth, where He will dwell with His chosen people.

In the House of Elohim, His chosen people will serve on earth as kings and priests according to the order of Melchizedek (the New Covenant), and not according to the order of Aaron (the Old Covenant). His chosen people will serve in such a way that the earth progresses toward the new earth—and, of course, the new heavens. Let us look at the prophecy concerning the Tabernacle of David, which speaks of the ministry of God’s chosen people as kings and priests.

This prophecy was quoted by James from the book of the prophet Amos during the council at Jerusalem: “After these things I will return, and I will rebuild the tabernacle of David which has fallen... so that the rest of mankind may seek Yahweh, even all the Gentiles upon whom My Name is called” (Acts 15:16–17, ILT). The background of James’ words is that some teachers from Judea had claimed that Gentile believers must be circumcised and observe the customs of Moses in order to be saved. But Paul and Barnabas opposed these teachers. It was then decided that Paul and Barnabas should go to the apostles in Jerusalem to discuss the matter.

After much discussion, Peter stood up and affirmed that Elohim makes no distinction between Jews and Gentiles, declaring that “through the grace of the Lord Jesus Christ we shall be saved, even as they” (verse 11). In conclusion, James stood and affirmed that Elohim has chosen a people for His Name from among the nations (verse 14). This idea—that Elohim chooses a people for His Name from among the nations—is confirmed by the words of the prophets (verse 15). James then quoted Amos 9:11–12 to explain this matter.

It turns out that Elohim’s act of choosing a people for His Name from among the nations is directly connected with the prophecy of the restoration of the fallen Tabernacle of David. As Amos 9:11–12 declares, “I will rebuild the tabernacle of David which has fallen.” This means that Elohim’s act of choosing a people from among the nations ‘is the same as’ rebuilding the fallen Tabernacle of David.

However, this prophecy does not end merely with the rebuilding of the Tabernacle of David—it also reveals the reason Elohim desires to restore it. Note the word ‘so that’ (Greek ‘hopos), which links verses 16 and 17. This means that the reason Elohim chooses a people from among the nations, or restores the Tabernacle of David, is ‘so that’ “the rest of mankind, even all the nations upon whom My Name is called, may seek Yahweh.” In other words, the purpose of Elohim choosing a people is so that ‘all humanity may seek Elohim’. Here we see that the function of a people chosen by Elohim is to be kings and priests for the rest of humanity, so that all may seek Yahweh. Through the ministry of His chosen people as kings and priests over ‘all mankind’, the earth will move toward the new earth and the new heavens. The new earth and the new heavens are the House of Elohim that He will build through the ministry of His chosen people as kings and priests.

Now we will study the House of Elohim in the case of Solomon. We know that Solomon was chosen by Elohim as the king who would build the House of Elohim, because David was not permitted to build it since he had shed much blood in wars (1 Chronicles 22:8). However, Solomon was merely the executor, for Elohim had revealed His House to David. Let us look at 1 Chronicles 28:11–12, 19: “Then David gave his son Solomon the plans for the portico of the temple of the LORD, its buildings, its storerooms, its upper parts, its inner rooms, and the place of atonement. He gave him the plans of all that the Spirit had put in his mind concerning... All this,” David said, “I have in writing as a result of the LORD’s hand upon me, and He gave me understanding in all the details of the plan.” From these verses we see that the revelation concerning the House of Elohim was given to David. This does not mean Solomon disregarded the plans given by David; rather, there is a valuable lesson for us here.

David was a man who loved the House of Elohim. In Psalm 27:4, David expresses his love: “One thing I have asked of the LORD, this I seek: that I may dwell in the house of the LORD all the days of my life, to gaze upon the beauty of the LORD and to seek Him in His temple.” Solomon surely loved the House of Elohim he built, but not as David did, for David received direct revelation from Elohim concerning His House.

Let us take a look at the story of Solomon after he built the House of Elohim. 1 Kings 11 tells us that Solomon did not wholly cling to the Lord as did David, his father (verse 4). Solomon built high places for Chemosh, for Molech, and for other foreign gods. He did all this because he was influenced by his foreign wives. Had Solomon possessed the same love for the House of Elohim as his father David did, he would not have been easily swayed to build high places for foreign gods. There is an important lesson we can draw here: when someone truly loves the House of Elohim, and receives revelation from the Lord on how to build it, that person will not easily fall into idolatry.

Let us now apply this lesson to the Christian world. Generally speaking, the Christian world has fallen into idolatry through the doctrines of Balaam (commerce), Jezebel (usurping the authority of Jesus as Head of the Church by leaders), and Nicolaitans (the subjugation of the laity by church leaders). All these are written in Revelation chapters 2 and 3. The fall of the House of Elohim (the Church) into idolatry began when certain leaders drew the Lord’s disciples to themselves (Acts 20:28–30). Had these leaders loved the House of Elohim and received revelation on how to build the Church, they would not have caused division within it. May we find grace before Him, so that we may love His House and receive revelation to build His Church.

Let us continue our study of the House of Elohim in the case of King Solomon. We will now discuss the “cloud of the glory of the Lord” that descended upon the Temple Solomon built. Let us look at 2 Chronicles 7:1–3: “When Solomon had finished praying… the glory of the Lord filled the house. The priests could not enter the house of the Lord because the glory of the Lord filled the Lord’s house. When all the Israelites saw the fire coming down and the glory of the Lord upon the house… they bowed down and worshiped…”

This extraordinary event occurred when Solomon and all Israel dedicated the House of Elohim (verse 5). Yet, about 400 years later, this same House of Elohim was destroyed by the king of Babylon, Nebuchadnezzar, Jerusalem was left in ruins, and Israel was exiled to Babylon (586 BC). Why did this happen?

Let us briefly trace the history of this Temple. First, during the reign of Rehoboam, Solomon’s son by an Ammonite woman, Shishak king of Egypt plundered the treasures of the Lord’s house (1 Kings 14:25–26). Second, during King Asa’s reign, the gold and silver remaining in the Temple treasury were given to Ben-Hadad, king of Aram, to seek his help (1 Kings 15:16–24). Third, the sacred items of the Lord’s house were used by Athaliah’s sons for Baal worship (2 Chronicles 24:7). Fourth, King Jehoash took the gold, silver, and utensils from the Temple and brought them to Samaria (2 Kings 14:14). Fifth, King Ahaz took silver and gold from the Lord’s house and sent them as tribute to the king of Assyria (2 Kings 16:8). Sixth, King Hezekiah gave all the silver and gold from the Lord’s house to the king of Assyria (2 Kings 18:15–16). Seventh, King Manasseh brought abominations into the Lord’s house (2 Kings 21:1–16; 23:5–14).

Thus, the Temple’s history shows that it was “plundered” by several kings of Israel—some wicked, some even considered good. Jesus, the Good Shepherd, compared Himself to the Pharisees in John 10. Some interpreters claim that the “thieves and robbers” in this passage refer to the devil and his demons, but this interpretation clearly ignores the context. The context of John 10 shows that Jesus was speaking to the Pharisees (John 9:40), and that He told the parable of the ‘Good Shepherd’ to them, though they did not understand (John 10:6). Therefore, the “thieves and robbers” were the religious leaders of His time. What did they steal? The innocent sheep, of course. Yet Jesus affirmed that His sheep hear His voice and follow Him.

Are there still “thieves” stealing sheep in the Christian world today? In Acts 20:28–30, Paul warned that some leaders would arise, distorting the truth to draw disciples after themselves. Disciples who once listened directly to the Holy Spirit and followed Him are, after being drawn by such leaders, no longer following the Spirit but the leaders themselves. Some even become fanatical followers of certain leaders or denominations, believing everything their leader or denomination says to be true. We are not here judging whether a leader is good or evil, but whether he “steals” the sheep or not—since, as history shows, even “good kings” plundered Solomon’s Temple.

Those who receive grace to see this will understand that the Church’s fragmentation into tens of thousands of denominations is CAUSED BY THIEVES AND ROBBERS. Again, remember that these “thieves and robbers” may be good leaders or well-intentioned people. They draw church members to themselves or to their own denominations. But Jesus declared that His sheep hear His voice and follow Him wherever He goes (John 10:27; Revelation 14:4).

Now let us continue discussing the ‘cloud of the Lord’s glory’ that descended upon Solomon’s Temple. We have already seen how that Temple was ultimately destroyed by Nebuchadnezzar and how Israel was exiled to Babylon. Surely, the ‘cloud of glory’ departed from the Temple when it was destroyed. The prophet Ezekiel, who was among the exiles in Babylon, saw a vision of the glory of the Lord departing from the Temple—and he also saw visions of idols inside it (Ezekiel 8). In his vision, seventy elders of Israel were practicing idolatry within the Temple itself (verse 11).

Thus, we see that the reason Solomon’s Temple was destroyed and the glory of the Lord departed was because of idolatry within the Temple—idolatry that began with the elders of Israel. In fact, King Solomon himself was the first to fall into idolatry (1 Kings 11). Israel was supposed to be led by the ‘cloud of the Lord’s glory’, as in the days of Moses’ Tabernacle (Exodus 40:34–38). But because idolatry entered the Temple, the nation was no longer led by the Lord—it was led by its idols.

Now, let us apply the leadership of the “cloud of the Lord’s glory” to the context of the Church. Since the Church (the called-out ones) is the Temple or the Body of Christ, we must ask: Is the Christian world today still led by the “cloud of the Lord’s glory”? Let us read several verses to understand this. Colossians 1:27 declares, “…Christ in you, the hope of glory.” Here we see that the glory of the Church is Christ dwelling within the hearts of the saints. This means that every member of the Church should be led by Christ within—the glory in us. That is why the apostle John wrote, “But the anointing which you have received from Him abides in you, and you do not need that anyone teach you; but as the same anointing teaches you concerning all things…” (1 John 2:27). John emphasizes that the anointing—or the “cloud of the Lord’s glory”—is within each member of the Church, and that every believer should be taught directly by that inner glory, not dependent on anyone else. Every believer must be led directly by the “cloud of the Lord’s glory” within.

This does not mean that the Church no longer needs leaders or that believers should not learn from them. John himself wrote letters to the churches so that they might learn. Jesus also appointed apostles, prophets, evangelists, pastors, and teachers (Ephesians 4:11–12)—but only to ‘equip’ the saints, so that each one might eventually be led by the “cloud of glory” within and take part in building up the Body of Christ.

However, what we see in today’s Christian world fulfills Paul’s prophecy in Acts 20:29–30, where savage wolves would enter the flock, and leaders would draw disciples after themselves. Because of such behavior—leaders pulling the Lord’s disciples toward themselves—the Church became fragmented, producing tens of thousands of denominations. Some disciples follow one leader, some another; and for fanatical followers, their leader has become their “idol.”

In truth, such leaders have “stolen” the cloud of the Lord’s glory from within believers. When leaders can draw many followers, gather much money from them, and build grand church buildings, their personal glory increases accordingly. Such, sadly, is the condition of much of the Christian world today, where the “cloud of glory…”, the ‘glory of the Lord’ has departed from within the hearts of believers. However, the Lord Jesus still has His sheep who can hear “His inner voice” and follow Him wherever He goes.

Now, we will discuss the meaning of the House of Elohim in the case of Zerubbabel son of Shealtiel and his company, who returned to Jerusalem to rebuild the Temple. We first need to understand the background. We know that the Temple built by King Solomon was destroyed by the king of Babylon, Nebuchadnezzar, and the Jews were exiled to Babylon for seventy years.

During the exile, the Jews could no longer carry out religious rituals such as sacrifices, feast ceremonies, offerings (tithes, firstfruits), and other practices prescribed in the Law of Moses. Likewise, the priestly function according to the order of Aaron automatically ceased. This was because the Law of Moses required the Israelites to perform all their religious rituals in the place God had chosen — in the Temple in Jerusalem — and to be officiated by the Levites. This, of course, deeply pained the hearts of the exiles in Babylon. As a solution, the Jews in exile established gathering places called ‘synagogues’. The Greek term ‘synagōgē’ means the same as the Hebrew ‘keneset’, which is ‘an assembly of people’.

For the Jews in exile, the synagogue held great significance. In the synagogue — or ‘House of Worship’ — the Jews prayed and studied the Law of Moses. Typically, when there were ten Jewish families, they would form one synagogue. In fact, this practice of building synagogues continued even after the Jews returned to the land of Israel. Some scholars suggest that in Jerusalem alone, in the 1st century A.D., there were as many as 394 synagogues when the Temple of ‘Herod’ was destroyed by Titus in 70 A.D.

However, it must be remembered that the synagogue could never replace the Temple — the ‘House of Elohim’. After the Jerusalem Temple was destroyed, Old Testament worship effectively ceased. The synagogues were clearly not the Temple; they were not the House of Elohim in the sense we are discussing here.

Let us now apply the concepts of “synagogue” and “Temple” to the Christian world. The New Testament clearly describes the fall of the church into tens of thousands of denominations, as we see today. Paul warned the elders (church leaders) about the coming of “savage wolves” who would ravage the church (Acts 20:28–30), and that some leaders with false teachings would draw the Lord’s disciples after themselves. The apostle John was even clearer, describing three false doctrines that destroyed the church — the doctrines of Jezebel, the Nicolaitans, and Balaam (Revelation 2–3). We will not discuss these false doctrines here, but as a result of the church’s fall, the book of Revelation chapters 2–3 contains calls to ‘overcomers’. There are seven churches representing seven church ages or seven types of churches, each with the call, “To him who overcomes…” This proves that the church has indeed fallen.

Although Scripture plainly states that the church has splintered into tens of thousands of denominations, it has become common in Christianity to call these denominations ‘churches’. In fact, the teaching of the ‘visible church’ and the ‘invisible church’, first introduced by Martin Luther, has now been widely accepted. This teaching says that the denominations are the “visible church,” while the “invisible church” consists of all God’s children throughout the world — known only to Him. However, for those granted grace to see clearly, the denominations are like the “synagogues” of the Jews scattered everywhere after the destruction of the Temple. The denominations are not the House of Elohim.

Let us continue our understanding of the ‘House of Elohim’ through the case of Zerubbabel and his company who returned to Jerusalem. Ezra 1:5 affirms, “Then the heads of the fathers’ houses of Judah and Benjamin, and the priests and the Levites, with all whose spirit God had stirred, arose to go up to build the house of the LORD which is in Jerusalem” (LITV). We have already established that, under the Old Covenant, Yahweh chose Jerusalem as the place where He would put His Name. For the Jews, building the House of Yahweh had to be done at the location determined through King David — on Mount Zion.

There was no other choice for the Jews. If they wished to worship Yahweh according to the Law, they had to do so in Zion — the place the Lord chose to dwell. The cloud of the Lord’s glory would never descend upon Babylon, even if the Jews built many synagogues there. In fact, in the Book of Esther, the name of God is not mentioned even once. The events in Esther occurred in the Persian Empire, between the return of Zerubbabel and that of Ezra to Jerusalem. Why, then, is God’s name absent from the Book of Esther? Because God had already chosen Jerusalem as the place to set His Name, even though His acts through Esther and Mordecai in delivering the Jews scattered across the empire were truly miraculous.

Of course, Yahweh continued to work in the synagogues of Babylon. Indeed, if we examine the history of the dispersion of the Jews throughout the world since the Babylonian exile (known as the ‘Jewish Diaspora’), we will see Yahweh’s extraordinary providence. Nevertheless, Yahweh’s covenant promise for all Israel remains — the Promised Land. Returning to Ezra 1:5 — it emphasizes that only those ‘whose spirit God had stirred’ returned to Jerusalem to rebuild the House of Yahweh. This was because many Jews in Babylon had become comfortable; after seventy years in exile, they had built homes, acquired livestock and farmlands, and established synagogues for their gatherings. Meanwhile, Jerusalem lay in ruins, destroyed by Nebuchadnezzar’s armies. Therefore, Yahweh had to stir their spirits to return and rebuild His House — and only a few responded. Some scholars estimate that around 2–3 million Jews lived in Persia and Babylon during Esther’s time, but only about 50,000 returned with Zerubbabel (Ezra 2:64).

Let us now apply this matter of ‘God stirring the hearts of the Jews to return to Jerusalem’ to the Christian context. For the Jews, building the House of Elohim had to take place in Jerusalem. Then where is “Jerusalem” for us today, so that we too may build the House of Elohim? John 4:20–23 gives the answer. For the church, the place of worship is ‘in spirit’. For the church, worship is not about being in this or that denominational building, nor about following this or that regulation — in short, it is not about outward, physical matters. Worship for the church is ‘in spirit’, meaning to follow the leading of the Spirit in daily life, wherever He leads.

For the church today, building the House of Elohim is not about building or expanding denominations, because we know that denominations are not the House of Elohim, even though God still works and blesses within them. For us, building the House of Elohim means following His leading in our spirit daily. This is the ‘worship in spirit’ that Jesus taught in John 4. Yet, just as only a small number of Jews were willing to return to Jerusalem to build the House of Elohim, so too only a few Christians today are willing to truly worship in spirit. It all depends on whether God chooses to stir our spirit or not.

We continue now with the understanding of the House of Elohim in the case of Zerubbabel and his company who returned to Jerusalem. Let us look at the difficulties they faced in rebuilding the House of Elohim. Upon arriving in Jerusalem, Zerubbabel and his people immediately rebuilt ‘the altar on its foundation’ and began to offer burnt offerings according to the law (Ezra 3:3–5). However, when the construction of the Temple began, opposition arose from the surrounding peoples who discouraged the people of Judah (Ezra 4:4). As a result, the building of the Temple was delayed for fourteen years.

During this delay, the people of Judah began rebuilding their own ruined homes, neglecting the work on the House of Elohim. From a human perspective, it was natural for them to focus on their own houses, since Jerusalem was in ruins. They even said, “The time has not come to rebuild the house of the Lord” (Haggai 1:2–4). But God rebuked them, urging them to prioritize the building of His House, so that their efforts would not be in vain (Haggai 1:5–11). Then Zerubbabel and his people heeded God’s rebuke and resumed the rebuilding of the House of Elohim.

Besides opposition from the locals and the ruined condition of Jerusalem, there was another discouragement for Zerubbabel and his people. Let us consider Haggai 2:4–10, “Who is left among you who saw this house in its former glory? How do you see it now? Does it not seem to you like nothing? … The glory of this latter house shall be greater than the former…” They compared the splendor of Solomon’s Temple to the modest structure they were rebuilding — the House of Elohim seemed insignificant to them. But the Lord to strengthen them so that they would continue working, and to give His promise that the glory of this House of God would one day surpass its former glory.

The fulfillment of this promise of God, of course, was not the glory of the Temple later renovated by King Herod over forty-six years. For the Temple rebuilt by King Herod had become a marketplace, and Jesus Himself said that it would be torn down (Matthew 24:2). Therefore, the fulfillment of God’s promise refers to the ‘House of God’ built by Jesus Christ — the Church. The Church, which consists of “living stones,” is far more glorious than the Temple of Israel, which was merely a symbol of the House of God.

However, the Church today has been divided into tens of thousands of denominations. If so, where then is the glory of this House of God? We know that the Lord has always had His overcomers in every age of the Church. These overcomers are those who have received grace to be not only called, but also chosen and faithful (Revelation 17:14). These overcomers are the “little flock” mentioned in Luke 12:32, to whom the Father has been pleased to give the Kingdom of Heaven.

Nevertheless, this “little flock” builds the “altar in its original place.” This “little flock” builds worship in their spirit — they worship in spirit (John 4). This “little flock” does not draw the Lord’s disciples to themselves, much less collect their money to build church buildings or their own kingdoms. The ministry and worship of this “little flock” are simply their daily lives led by the Spirit. Surely, the House of God built by this “little flock” is nothing in comparison to the magnificent buildings erected in Christendom. But the Word of God strengthens us to continue working to build the “altar in its original place.” And in His time, Elohim will give the Kingdom of Heaven promised to this “little flock” (Revelation 20:4).

Now we will look at the decline of the House of God built by Zerubbabel and his companions. As we know, although delayed for 14 years, the House of God built by Zerubbabel was eventually completed and dedicated around 516 BC (Ezra 6:15). We will observe the decline of this House of God built by Zerubbabel, especially through the book of Malachi. Although the exact date of Malachi’s writing is uncertain, most scholars agree that it was written about 100 years after the dedication of the House of God, during the time Nehemiah returned to Babylon. This is because the condition of the House of God that Nehemiah encountered upon his return to Jerusalem was very similar to the rebukes written in the book of Malachi.

Let us look at several rebukes found in the book of Malachi. First, the rebuke to the priests: “But you have turned aside from the way; you have caused many to stumble by your instruction; you have corrupted the covenant of Levi, says the Lord of hosts” (Malachi 2:8). We see here that the decline began with the priests, who failed to uphold the covenant of Levi, did not walk in the way the Lord showed them, and showed partiality in their teaching (v.9).

Second, the rebuke to the tribe of Judah: “Judah has been faithless, and abomination has been committed in Israel and in Jerusalem; for Judah has profaned the sanctuary of the Lord, which he loves, and has married the daughter of a foreign god” (Malachi 2:11). Here we see that the tribe of Judah had defiled the House of God. Although they brought offerings to the Lord, they were unfaithful to the wife of their youth (v.14).

Third, the rebuke to the people of Israel in general for neglecting the offering of tithes (Malachi 3:10). Such was the condition of the Israelites who returned to Jerusalem 100 years after the dedication of the House of God. If we compare this with the ‘intermarriage’ that took place during Ezra’s time, we find that it was the leaders and officials who first acted unfaithfully (Ezra 9:2). Indeed, the decline of a nation often begins when its leaders go astray. If the priests in the House of God had already gone astray, what then of the people?

This same kind of decline also occurred in the Church. When the Church was born at the outpouring of the Holy Spirit on the Day of Pentecost, the Church’s movement was truly led by the Holy Spirit. Every member of the Church was led by the Spirit. In the Book of Acts — only 28 chapters long — there are about 70 expressions such as ‘led by the Spirit’, ‘filled with the Spirit’, ‘prompted by the Spirit’, ‘forbidden by the Spirit’, and so on. Even Paul, one of the Church’s leading figures, declared that he was a ‘prisoner of the Spirit’.

However, near the end of his ministry, Paul received revelation that the Church would be attacked by “savage wolves.” These wolves would infiltrate some Church leaders, who through false teachings would draw the Lord’s disciples after themselves (Acts 20:28–30). These leaders were supposed to simply equip the disciples so that, in turn, the disciples would follow the leading of the Spirit in building up the Body of Christ (Ephesians 4:11–13). But now, the Lord’s disciples — who once walked rightly, meaning they followed only the guidance of the Holy Spirit — have been drawn by their leaders and have become followers of men. Some disciples say, “We are of the Baptist group,” “We are of the Reformed group,” “We are of the Pentecostal and Charismatic groups,” and so on and so forth. Thus, the Church has declined and splintered into tens of thousands of denominations. Undeniably, the Church’s decline began with its leaders, who drew disciples to themselves.

Now we will discuss the House of God built by Zerubbabel but later renovated by King Herod. It was this ‘Herodian Temple’ that is referred to in the Gospels. It was in this ‘Herodian Temple’ that the Jewish Supreme Council, called the Sanhedrin, ruled. The central Sanhedrin governed in Jerusalem, while its branches ruled in various regions. In the time of Jesus, the central Sanhedrin was led by the high priest Caiaphas, with about 70 members consisting of priests, Pharisees, Sadducees, scribes, and elders of Israel.

The authority of the Sanhedrin extended not only over religious matters but also social and political affairs. In certain cases, the Sanhedrin had the right to collect taxes from the Jewish people. It also acted as a Jewish court that could sentence individuals who were deemed to have violated religious laws. However, to impose a death sentence, the Sanhedrin had to obtain permission from the Roman authorities — in Jesus’ case, from Pontius Pilate. The Sanhedrin even had its own guards, referred to in the Gospels as ‘Temple officers’ or ‘Temple guards’, who arrested Jesus in the Garden of Gethsemane.

Let us now consider some facts about this Herodian Temple. The first fact: In Luke 22:52–53, in the Garden of Gethsemane, Jesus said to the chief priests, the officers of the Temple guard, and the elders who came to arrest Him, “…this is your hour, and the power of darkness” (v.53). Jesus affirmed that the ‘power of darkness’ had taken hold of Caiaphas and his associates (the Sanhedrin). Yet even though they were under the control of the powers of darkness, we should not imagine that the Sanhedrin members looked terrifying like street thugs.

There were people such as Nicodemus, Joseph of Arimathea, Gamaliel, and other respected Sanhedrin leaders, all highly esteemed by the people. The members of the Sanhedrin were generally wealthy and educated men of their time. They appeared respectable and devout. Some even wore garments inscribed with Scripture verses. Their influence over the people was so strong that, through their persuasion, the crowd chose Barabbas — a robber — over Jesus (Matthew 27:20). Yet, even though the religious leaders in this Herodian Temple were under the power of darkness, Jesus still called the Temple ‘My Father’s House’ (John 2:16). Therefore, the first fact is this: the Herodian Temple, which Jesus called My Father’s House, had been overtaken by the power of darkness.

Let us now try to apply this first fact about the Herodian Temple to the Christian world today. Many people, even some Bible teachers within Christendom, do not believe that the “woman” mentioned in Revelation 17:6 represents the religious world. In Scripture, “woman” consistently symbolizes the Church, because Adam represents Christ, and Eve (the woman) represents the Church. But the woman in Revelation 17:6 is said to be “drunk with the blood of the saints and the blood of the martyrs of Jesus.” Moreover, this woman becomes ‘a dwelling place for demons and a haunt for every unclean spirit’ (Revelation 18:2).

Anyone who “sees” and studies the state of Christendom today will not be surprised to discover that it is indeed drunk with the blood of the saints and has become a hiding place for evil spirits. Such, then, is the condition of the “Herodian Temple,” which Jesus Himself once called “My Father’s House.”

We are still discussing the House of Elohim that was built by Zerubbabel but later renovated by King Herod. We have already seen the first fact about this Herodian Temple, namely that the power of darkness had taken control of its leaders (the Sanhedrin). Now, we will discuss the second fact about this Temple—namely, that it had become a ‘marketplace’. John 2:16 states clearly, “To those who sold doves He said, ‘Take these things away; do not make My Father’s house a house of trade.’”

How could the Temple, which Jesus called My Father’s house, have become a marketplace? Let us look more closely at this second fact. For the Israelites, wherever they lived, they were required to come to Jerusalem (to the Temple) at least three times a year—during the feasts of Passover, Pentecost, and Tabernacles. Each Israelite had to bring an animal sacrifice to offer to Yahweh in the Temple. For those living far away from Jerusalem, it was very difficult to bring an animal sacrifice all the way from their hometowns. Therefore, they would simply bring money and buy sacrificial animals in Jerusalem to offer at the Temple.

We know that the priests and Levites who served in the Temple were responsible for examining the animals to determine whether they were clean or unclean. Here is where the priests and religious leaders began to “play their game.” They claimed that if someone bought a sacrificial animal outside the Temple courts, they could not guarantee that it was clean. However, they assured the people that if they bought the animal inside the Temple courts, it was guaranteed to be clean—because it had been examined by the priests. Naturally, the Israelites did not want any trouble, so they preferred to buy the animals provided by the leaders inside the Temple courts. Moreover, these leaders also set up money-changers for Jews coming from distant regions where different currencies were used. But, of course, the animals sold inside the Temple were priced much higher than those outside.

For ordinary Israelites, this might not have seemed like a big issue—but for Jesus, it was a very serious matter, because it had turned the Temple into a “den of robbers” (Matthew 21:13). Jesus saw that the Temple leaders were profiting from their religious service—acting like merchants. Indeed, if we consider John 10:1–18, we see that the “thieves and robbers” are the Pharisees. Jesus perceived that the religious leaders of the Temple had become robbers—not only “stealing” money, but also “stealing” the sheep (the people of Israel). Yet, once again, the truth that the Temple had become a “den of robbers” could only be perceived by Jesus Himself.

If we observe carefully, the reason why the church has fractured into tens of thousands of denominations is because some leaders have “stolen” disciples through false teachings, drawing them to follow themselves (Acts 20:29–30). Once they have “stolen the sheep,” the next step is to “profit” by trading within the Temple. Yet again, such things can only be truly seen by Jesus—and by those who have received His grace to perceive them.

We have already discussed the first fact about the Herodian Temple—that the power of darkness had seized control of its leaders (the Sanhedrin). Likewise, the second fact is that it had become a marketplace. Now we will consider the third fact: the condition of the Temple leaders themselves—their authority, their teaching, and their behavior.

Let us begin with the first aspect: their authority. Matthew 23:1–3 says, “Then Jesus said to the crowds and to His disciples, ‘The scribes and the Pharisees sit on Moses’ seat, so do and observe whatever they tell you….’” Before we can fully understand these words, we must consider their context. Verse 1 states that Jesus was speaking to both the crowds and His disciples. To the crowds, Jesus said that the scribes and Pharisees “sit on Moses’ seat.” The expression “Moses’ seat” refers to the authority of the leaders over the people. Therefore, Jesus instructed the crowds not to rebel against the scribes and Pharisees, but to obey and observe what they taught.

Then Jesus turned to His disciples and said, “But you are not to be called Rabbi, for you have one Teacher, and you are all brothers” (verse 8). The phrase ‘but you’ makes a clear distinction between what Jesus said to the crowds and what He said to His disciples. He firmly commanded them not to be called Rabbi—and, in the following verses, not to be called father or leader (verses 9–10). Why? Because, He said, “you are all brothers.”

To understand the term brothers, we must recall its context. Jesus was speaking about “Moses’ seat.” Thus, the meaning of brothers here is ‘fellow members’ among whom there is no Moses’ seat—that is, no authority of one over another. Among the disciples of Jesus, there is no hierarchy of authority. All are brothers.

Does this mean that within the church there are no leaders? Of course not. Jesus Himself appointed apostles, prophets, evangelists, shepherds, and teachers for His church (Ephesians 4:11–12). However, these leaders function merely as ministry roles within the church, and their purpose is only to equip the saints. There is no authority structure among leaders in the church—no “Moses’ seat” or any equivalent title. There must be no positions in the church, because a position implies authority within a hierarchy. There should be no “senior pastor position”—there should only be a ‘function’ of shepherding.

So, why are there positions and hierarchical authority within denominations today? The authority of denominational leaders is ‘illegitimate’, because it violates Jesus’ teaching in Matthew 23. Their authority arises because they have drawn disciples after themselves (Acts 20:29–30). However, notice what Jesus told His disciples: “Whoever is greatest among you shall be your servant. Whoever exalts himself will be humbled, and whoever humbles himself will be exalted” (verses 11–12). In this context, ‘exalting oneself’ means drawing disciples to oneself and thereby claiming unlawful authority over them. ‘Humbling oneself’, on the other hand, means simply equipping the disciples without drawing them to oneself—like a servant who has no authority over those he serves.

Let us continue our discussion about the leaders of the Herodian Temple. We will now look at their behavior and teaching. Of course, we will not cover all of their behavior or every aspect of their teaching. Consider Mark 12:38–39: “In His teaching He said, ‘Beware of the scribes who like to walk around in long robes, to receive greetings in the marketplaces, and have the best seats in the synagogues and the places of honor at feasts.’” The Greek word ‘thelō’, translated ‘like’, can also mean ‘desire’ or ‘love’. The behavior of leaders who love human honor or glory is not a trivial matter. Paul strongly declared in Galatians 1:10, “…If I were still trying to please people, I would not be a servant of Christ.” It is very difficult for a leader or Bible teacher who desires to please people to deliver the messages of Elohim that may not be popular. Jesus Himself said plainly, “I do not receive glory from men” (John 5:41).

Even Peter once fell into the trap of seeking to please people—specifically “those of the circumcision group” (Galatians 2:11–14)—and Paul had to rebuke him publicly. John 12:42–43 also records, “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 glory that comes from man more than the glory that comes from God.” Again, we see how powerful the influence of loving human glory can be.

Let us look at two more examples among these leaders: Nicodemus and Joseph of Arimathea. Nicodemus came to Jesus by night—clearly so that he would not be seen by others or by the Pharisees. Joseph of Arimathea, a leader and a member of the Jewish Council, though described in the other Gospels as “a good man,” is called by John ‘a secret disciple of Jesus, for fear of the Jews’ (John 19:38).

Let us, then, turn to the example of Paul, who called himself both a “free man” (1 Corinthians 7:22; 9:1; 9:19) and a “prisoner of the Spirit” (Acts 20:22). Paul possessed the freedom to proclaim whatever God revealed to him, Paul was free to declare it. He was also free to follow the leading of the Spirit wherever the Spirit desired. Paul’s freedom existed because he did not seek to please men—no matter who they were. He was not dependent on the offerings of the congregation or on anyone’s salary. This independence allowed Paul to freely receive revelations from God and convey them exactly as they were given.

Let us now look at the leaders within the Christian world, where money and position have become influential factors. It cannot be denied that money and position bring human respect. Leaders who are influenced by “the respect of men” will no longer dare to deliver teachings that are unpopular, that differ from their denomination’s doctrines, or that might “disturb” their status or income. What the Christian world needs are servants of God who are completely free from worldly influences so they can proclaim God’s message faithfully. We can see here that a leader’s behavior directly affects his teaching.

We are still discussing the leaders of the Herodian Temple, particularly concerning their teaching. We will examine this through Matthew 23, where Jesus rebuked the leaders of the Herodian Temple. We have already seen that these leaders loved the praise of men, and now we will see how this behavior influenced their teachings. We begin with one term that appears six times in this chapter — the word ‘hypocrite’. The Greek term is ‘hupokritēs’, meaning ‘one who pretends’. Let us look at several points explaining why Jesus called the leaders of the Herodian Temple hypocrites.

First, verse 13 says, “...you hypocrites, because you shut the doors of the Kingdom of Heaven in people’s faces. For you yourselves do not enter, nor do you let those who are trying to enter go in.” Let us compare this with Jesus’ words to a certain scribe: “...You are not far from the kingdom of God” (Mark 12:34, ILT). Jesus said this because that scribe recognized that loving God and others is far more important than all burnt offerings and sacrifices. This scribe understood the ‘essence’ of Old Testament worship—to love God and others—and affirmed that the ‘form’ of Old Testament worship, such as burnt offerings, was not the most important thing.

Second, verse 23 says, “...you hypocrites, for you pay tithes... but have neglected the weightier matters of the law: justice, mercy, and faithfulness...” Jesus meant that the ‘form’ of Old Testament worship involved tithes, offerings, and sacrifices, but the ‘essence’ was justice, mercy, and faithfulness.

Third, verse 25 says, “...you hypocrites, for you clean the outside of the cup and the dish, but inside they are full of greed and self-indulgence.” Jesus meant that the ‘external form’ of worship was carefully maintained by the leaders of the Herodian Temple, but the ‘inner essence’ of worship—the cleansing of the heart—was ignored. These Pharisees were meticulous about outward religious forms and regulations, yet Luke 16:14 notes, “...the Pharisees, who loved money...” Their outward form of worship was taught by their leaders, but inwardly, in essence, they were servants of money.

Fourth, verses 27–28 say, “...you hypocrites, for you are like whitewashed tombs... outwardly you appear righteous to others, but within you are full of hypocrisy and lawlessness.” Here Jesus clearly defines what ‘hypocrite’ means: outwardly righteous before men, but inwardly wicked before God.

Why did the teachings of the leaders of the Herodian Temple receive such rebuke from Jesus as hypocrisy? The answer: because these leaders loved ‘the praise of men’, their teachings became merely an ‘outward display’. Let us look at Paul’s prophecy in 2 Timothy 3:1–9. The Indonesian Bible titles this passage ‘The Condition of Mankind in the Last Days’, but upon closer reading, Paul’s prophecy actually refers primarily to the Christian world, though it also applies to humanity in general. Note verse 5: “Having a form of godliness but denying its power...” The word ‘form’ comes from the Greek ‘morphōsis’ = ‘form’. Paul’s prophecy therefore aligns perfectly with what we are discussing: that Christian worship, in general, would become ‘form’ rather than ‘essence’.

Let us examine two common teachings in the Christian world that have produced ‘form-based’ worship: First, the teaching that one must gather in a certain denominational building in order to grow in faith. The verse commonly cited is Hebrews 10:25. The Greek word for ‘meeting’ here is ‘episunagōgē’ (epi = above, sunagōgē = gathering), meaning a gathering in a higher dimension—a spiritual meeting, not a physical one in a particular place. This verse teaches that New Testament believers must ‘worship in spirit’ (John 4:23). The ‘essence’ of New Testament worship is to follow ‘the leading of the Spirit within’ in daily life.

Second, the teaching of tithing. The only New Testament verse used to support it is Matthew 23:23, where Jesus said, “...You should have practiced the latter, without neglecting the former.” Teachers of tithing quote this to claim that Jesus commanded tithing to continue. But they forget that Jesus was speaking to the leaders of the Herodian Temple, who were still bound to the Old Covenant. For New Testament believers, there is no command to tithe, because New Testament worship is ‘essence-based’ (Hebrews 8:10–13).

In general, the Christian world has become characterized by ‘form-based’ worship, fulfilling Paul’s prophecy. Such worship inevitably produces hypocrites—those who are far from the Kingdom of Heaven.

We have discussed three facts about the Herodian Temple:

1. The power of darkness ruled over its leaders,

2. Commerce was taking place in the Temple, and

3. The condition of its leaders.

Now we will discuss the fourth fact: that there were still righteous people before God, even though the condition of the Herodian Temple had greatly declined.

Let us look at these righteous individuals.

First, Mary, the mother of Jesus. Luke 1:30 declares, “...Do not be afraid, Mary, for you have found favor with God” (ILT). Mary was chosen and received grace from God.

Second, Joseph, Mary’s husband. The Bible describes him as a righteous man who received a visitation from an angel of the Lord (Matthew 1:19–20).

Third, Zechariah, a priest, and his wife Elizabeth, who bore John the Baptist.

Fourth, Simeon. Luke 2:25 states, “Now there was a man in Jerusalem called Simeon, who was righteous and devout. He was waiting for the consolation of Israel, and the Holy Spirit was upon him.”

Fifth, Anna, a prophetess who never left the Temple and prophesied concerning the Messiah.

Surely, there were other righteous people before God during the time of the Herodian Temple, though they are not recorded in Scripture. Yet, it can be concluded that their number was very small, and most of them did not serve in the Temple itself, except for the priest Zechariah. We see that God always preserves a few of His chosen ones amid the decline of His House. This fulfills the word: “For many are called, but few are chosen” (Matthew 22:14). We know this verse comes from the parable of the wedding banquet, spoken by Jesus to the chief priests and Pharisees (Matthew 21:45). By studying this parable, we understand Jesus’ meaning—that although the entire Jewish nation was called to be God’s people under the Mosaic Covenant, only a few would partake in the banquet of the Kingdom of Heaven.

The fact that “many are called, but few are chosen” also appears throughout the parables in the Gospels—such as the parables of the talents, the sower, the wise and foolish virgins, the vine, and many others. This truth also applies to the Christian world. Paul wrote, “In a large house there are not only vessels of gold and silver but also of wood and clay; some are for noble purposes, and some for ignoble” (2 Timothy 2:20). Here Paul uses the term “a large house” to describe the people of God—the House of God. All the vessels in the great house are used, yet some for noble purposes, others for lesser ones. All who are called in the Christian world are used by God in His work, but only a few are chosen for the noble purpose.

We should not immediately imagine that those who have received grace to be chosen are people who do “great” works in the Christian world. As we can see in the time of the Herodian Temple, those who were righteous before God were merely ordinary people doing ordinary things.

We will now continue to the fifth fact about the Herodian Temple by looking at John 2:19,21. It is written, “Jesus answered and said to them, ‘Destroy this temple, and in three days I will raise it up.’ But He was speaking of the temple of His body” (LITV). The Jews certainly did not understand Jesus’ words, but the apostle John affirmed that the temple or the House of God referred to Jesus’ physical body. After Jesus’ resurrection, the disciples then remembered and understood these words.

Now let us look at Jesus’ prophecy concerning this Herodian Temple. Matthew 24:2 declares, “And Jesus said to them, ‘Do you see all these things? Truly I say to you, not one stone here will be left upon another; all will be torn down.’” Even though the Herodian Temple was magnificent — and even His disciples admired it — Jesus firmly stated that “not one stone will be left upon another.” How was this fulfilled? We know that Jesus was crucified around 30 A.D., and in 70 A.D., the Roman army under General Titus destroyed and burned the Herodian Temple. The Jewish historian Josephus recorded that when the temple was burned, the gold inside it melted. Yet, Jesus’ prophecy was not fully fulfilled at that moment because parts of the temple structure still remained, even after being burned. Later, the Roman soldiers realized that melted gold had seeped between the stones, so in the following years, they pried apart the stones of the temple to retrieve the gold — until truly “not one stone was left upon another.” Thus, the words of Jesus were completely fulfilled.

Therefore, the fifth fact about the Herodian Temple is that it would be destroyed so that not one stone would remain upon another. Let us reflect on this fifth fact. Some believe — and this is perhaps the majority view in the Christian world today — that the Jewish Temple will one day be rebuilt. We will not discuss that in detail here. Rather, let us look at God’s next plan concerning His House. As we have seen above, since the death and resurrection of Jesus, the House of God is no longer a physical building, as we have discussed before. The House of God or the holy temple is the physical body of Jesus, which was later “expanded” after the outpouring of the Holy Spirit to become the Body of Christ — the Church. The understanding that the House of God is the Church (the saints) is already commonly accepted in Christianity. But does the Christian world truly understand what this means?

We must clearly understand that worship in the temple — in the sense of a physical building — is very different from worship in the temple that is the Church (the saints). Jesus told the Samaritan woman that the hour was coming — and had already come — when worship would no longer be about a physical place or its rituals. Now, worship is ‘in spirit and in truth’ (John 4:23).

Worship, which once took place in a physical building with rituals, now takes place within the spirit of the saints. Why is that? Pay attention to the term ‘truth’ in John 4:23. The Greek word used there is ‘aletheia’, which also means ‘reality’. Reality is what something truly is. Reality is not a symbol or a shadow. Worship in a physical building with its rituals was only a SYMBOL or a SHADOW — not the true reality. Worship tied to physical forms or places is not the genuine worship. We will discuss the true House of God and true worship in spirit in the next section.

We have now reached the discussion about the ‘reality’ of the House of God. Everything symbolic, prophetic, or shadow-like concerning the House of God was fulfilled in Jesus. Jesus clearly said that the temple referred to His physical body. Let us look at several verses to clarify this. Colossians 2:17 affirms, “These are a shadow of things to come, but the reality belongs to Christ.” Colossians 1:27 says, “…Christ in you, the hope of glory” (LITV). 1 Corinthians 6:19 states, “…your body is a temple of the Holy Spirit who is in you…” Thus, it is clear that the ‘reality’ of the House of God is first the physical body of Jesus, and then it was “expanded” into the physical bodies of the saints. God Himself dwells in the spirit or inner being of the saints.

This has been God’s plan from the beginning — to build His House ‘within’ man, specifically mankind placed on the earth. The focus of God’s plan is to build His House ‘on earth’. If the Christian world truly understood this plan, there would not be the commonly accepted teachings about heaven as a “pleasant place far away,” or about the “rapture” in which the saints are supposedly taken away from the earth. Nor would there be worship that focuses merely on ‘outward forms’ rather than the ‘essence’ — that is, worship in spirit (2 Timothy 3:5).

We could continue to show that the Christian world, generally speaking, does not understand God’s plan to dwell and build His House within the hearts of humans on earth. But let us take just one more example — the teaching of ‘eternal hell’, understood as a place of everlasting torment. Genesis 1:26–28 says, “And God said, ‘Let Us make MAN in Our image, according to Our likeness; and let them have dominion over... all the earth’” (LITV). These verses reveal God’s plan to build His House on earth, within the hearts of men, so that mankind could subdue everything on earth, including the devil and his evil spirits.

MAN was created in the image and likeness of God so that God could dwell ‘in’ man — just as a glove is made in the image and likeness of a hand so that the hand may fill it. When God created Adam and Eve and placed them in the Garden of Eden, His plan was not yet complete. When they were created, Adam and Eve had not yet multiplied to fill the earth, nor were they yet fully in the image and likeness of God — for they were still innocent, not yet holy, and did not yet know good and evil.

Adam and Eve — and all humanity — must go through a process to become conformed to His image, so that God may dwell within man’s inner being. The fall of Adam and Eve was part of God’s process (Romans 8:20). The cross of Jesus was also planned before the foundation of the world (Revelation 13:8). The entire process for all mankind has been designed and foreordained. For God’s plan cannot fail — His purpose is to make MAN (all mankind) conformed to His image and likeness.

Therefore, God’s plan will certainly succeed in making all mankind into His image and likeness, and in building His House within the hearts of all people. Once again, Genesis 1:26–28 is God’s decree to make all humanity His dwelling place on earth. When God dwells within all mankind, humanity will subdue everything on earth, and the earth will move toward becoming the new earth — and even the new heavens. If the Christian world truly understood God’s plan to build His House within man’s inner being on this earth, there would be no concept of “eternal hell” as it is widely taught and accepted.

Let us now continue our discussion on the reality of the House of God, which is the Church. We all agree that the Church was born when the Holy Spirit descended on the Day of Pentecost upon the 120 believers in Jerusalem. When Jesus said, “I will build My Church,” this is the same as saying, “I will build the House of God on earth.” As we have discussed, the reality of the House of God is God dwelling in the hearts of His people. Now we will consider what has happened to the House of God, or what has happened within the hearts of His people.

To understand what has happened within His people, we must briefly discuss who God is. Many theologians have tried to understand God through the concept of the Trinity — the Father, the Son, and the Holy Spirit — distinct persons but one in divine essence. Some theologians believe God is one person who manifests Himself as the Father, the Son, and the Holy Spirit. Others hold that God is one — the Father — while the Son and Spirit are not equal in personhood to the Father. And of course, there are many other views about God. We are not going to debate these doctrines, which have been discussed for centuries.

However, since our understanding of the House of God concerns God dwelling within His people, it is important to express what we understand about God. In my view, God is a ‘Family’. There is the Father, there is the Son, and there is the Spirit has a feminine nature. If we look at Genesis 1:2, the meaning of the Hebrew verb ‘rachaph’ is ‘to brood’, as a hen broods over her eggs. Likewise, the name of Elohim who revealed Himself to Abraham, Isaac, and Jacob is El-Shaddai—Elohim with a feminine aspect, because ‘Shad’ means ‘a woman’s breast’. Therefore, Elohim, who is a ‘Family’, desires to dwell in His House, that is, in us.

Let us look further: Elohim, who is a ‘Family’, dwells within the hearts of His people. Elohim the Father is Spirit (John 4:24). Elohim the Son, as the last Adam, became a life-giving Spirit (1 Corinthians 15:45). All exist within the Spirit of Elohim, who is the Holy Spirit revealed in the New Testament. Thus, the Father, the Son, and the Holy Spirit dwell within His people—therefore, we are the House of Elohim. His people are also called the children of Elohim. Jesus, as the Only Begotten Son of the Father, became the Firstborn, because we are His brothers (Hebrews 1:6; 2:11–12). Now, in the Father’s House, there are many children—us.

There is an interesting fact about the early church: they met ‘from house to house’. History records that during the first 200 years, the church did not build any buildings. The church was in homes (Romans 16:5; 1 Corinthians 16:19; Colossians 4:15). The church existed within homes, functioned as a family, and influenced other homes. No wonder that during those first 200 years, the church conquered the known world. When the Roman emperor Constantine the Great accepted Christianity in A.D. 313 and made it the state religion, large buildings began to be constructed.

The church, which is the House of Elohim, in which dwells Elohim who is ‘Family’, and which manifested ‘from house to house’, has now become a “Great House,” as Paul described in 2 Timothy 2:20. The Christian world has become such a “great house” that the church can no longer truly function as a family.

We have seen that the ‘House of Elohim’, where the ‘Family’ of Elohim dwells within His people’s hearts and manifests ‘from house to house’, eventually developed into a “Great House,” as Paul said. This development, however, is not a healthy or natural one. Although most teachers and theologians in the Christian world consider this a natural evolution of the early church and see nothing seriously wrong with Christianity, we do not see it that way. Why? Because the Bible clearly reveals the cause of the church’s fall into what is now the Christian world, and even foretells what will happen to Christianity when it faces the judgment seat of Christ.

Let us begin with Paul’s warning and revelation concerning the early church. At the end of his ministry, Paul emphasized that “savage wolves” would come and attack church leaders (Acts 20:28–30). These wolves would cause some leaders to teach false doctrines with ONE PURPOSE—TO DRAW DISCIPLES AFTER THEMSELVES. Disciples who once followed the inner leading of the Spirit would become followers of one leader or another. As a result, the church was torn apart by these “savage wolves” and split into tens of thousands of denominations, as we see in Christianity today.

Of course, these leaders believe that their teaching is the truest one. But the issue is not about right or wrong doctrine—it is that THEY DRAW DISCIPLES AFTER THEMSELVES. As long as leaders do not make disciples followers of themselves, it is understandable if they make mistakes in teaching, for their knowledge is not yet perfect. If leaders only ‘equip’ the church (Ephesians 4:11–13) and do not ‘draw’ disciples to themselves, the church would not be divided. The purpose of the “savage wolves’” attack was to tear the church apart. Here we see how serious the problem of Christianity truly is.

The church’s fall into tens of thousands of denominations is a grave matter, caused by leaders drawing disciples to themselves. Yet in Christianity this is not considered serious. In fact, a doctrine has been created to JUSTIFY CHURCH DIVISION—the doctrine of the “visible and invisible church.” This teaching began with Martin Luther, continued in theological schools, and has been widely accepted (see Systematic Theology by L. Berkhof, pp. 560–561). It claims that denominations are the “visible church,” while all true children of God worldwide make up the “invisible church.” Because of this teaching, the Lord’s disciples no longer distinguish between a denomination and the church, nor do they know the cause of the church’s downfall.

Church leaders should act as the “ligaments and joints” in the Body of Christ (Colossians 2:19). Such leaders “support and knit together” the one Body of Christ. They do not seek profit from their ministry, nor do they draw disciples—or their money—after themselves with false teachings. Leaders who act as the “ligaments and joints” of Christ’s Body acknowledge the authority of Life—Jesus’ authority, for He is the Life of the Body (“I am the Life”). They know they have no authority over God’s people. They do not build denominations or their own kingdoms. They certainly do not draw money from the disciples to build buildings that sustain their own ministry. Such behavior was never practiced by Paul, Peter, John, or any of the Lord’s disciples in the early church.

We have already discussed that the church, the House of Elohim, in which dwells Elohim who is ‘Family’, and which manifested ‘from house to house’, has become a “Great House” as Paul said in 2 Timothy 2:20. Because of leaders who draw the Lord’s disciples to themselves and build their own kingdoms, Christianity has become a “Great House.”

Let us look again at what Paul said in 2 Timothy 2:20: “In a great house there are not only vessels of gold and silver, but also of wood and clay; some are for noble use and some for ignoble.” In Scripture, gold symbolizes the divine nature of Elohim, and silver symbolizes the redeemed and regenerated human nature. Wood and clay, on the other hand, symbolize fallen human nature. Therefore, verse 21 emphasizes that if one wants to be used for noble purposes (as gold and silver), he must ‘purify himself from what is dishonorable’. Thus, in this “Great House,” all Christians are used by God—but only those who ‘purify themselves from evil things’ are used for noble purposes.

To clarify our understanding of this “Great House,” let us compare the “great city” and the “holy city” in Revelation, for both symbolize the church (the House of Elohim). The great city—Babylon the Great—is described as a woman, symbolizing the church (Revelation 17:5). The holy city—Jerusalem coming down from heaven—is the Bride, the wife of the Lamb (Revelation 21:9–10). But the two women are utterly different in nature. The woman who is the great city is called a harlot, while the Bride is the pure wife of the Lamb. Their ends are also completely different: the great city will fall (Revelation 18:2), but the holy city, the Bride, will reign with Jesus in the ages to come (Revelation 19:11–16).

What makes their ends so different? The answer is simple: one is GREAT, the other is HOLY. Holy means set apart solely for Elohim’s purpose. Indeed, in the ‘House of Elohim’, all Christians are called saints because they are set apart for Elohim. But because of the ambition of the “wood and clay vessels” to become great, the church has split into the “holy city” and the “great city.”

Let us apply this to Christianity today. It is widely accepted that a “great” servant of God is one with many followers, large buildings, fame, education, appearance, and so on—in short, greatness is measured by size. But what God is concerned with is not how GREAT we are, but whether we are HOLY—that is, set apart solely for His purpose, His glory, and His will.

Now we will review the basic meanings of the ‘House of Elohim’, add some further understanding, and conclude this brief writing. The basic meanings are found in Jacob’s dream at Bethel, for this is the first place the term ‘House of Elohim’ appears. The first basic meaning: Elohim desires to build His House on earth by uniting heaven and earth through a “ladder,” which is Jesus, the Son of Man.

The second meaning: Elohim made a covenant and gave His law to the people or community whom He will use to build the ‘House of Elohim’. His covenant and laws differ in each dispensation (era). Third, the House of Elohim consists of “living stones” poured out by the Holy Spirit and arranged in perfect order so as to become a “pillar,” a memorial of the works of Elohim on earth. The stone that Jacob used as a pillow was the ‘Cornerstone’, which is Jesus, upon whom the other stones are built. These are the three foundational understandings of the ‘House of Elohim’, upon which all other meanings are established, according to what is known as the ‘principle of first mention’.

We will not repeat all the meanings of the House of Elohim that we have discussed before, but only some of them. The next understanding comes from the case of Moses’ tabernacle, where Elohim gives spiritual experiences to His chosen people, and all these experiences are symbolized by the furnishings of the Tabernacle of Moses. Then, all of His chosen people must follow only the “cloud of the glory of the Lord.”

Next, in the case of David’s tent: in building His House, Elohim forms His chosen ones to become kings and priests. Then, in the case of Zerubbabel, what is called the House of Elohim must be built in the place that He has chosen. In the context of the New Testament, the chosen place is the inner being/spirit of the believer.

Let us go directly to the understanding of the House of Elohim that is the reality, not a symbol, shadow, or prophecy. The reality of the House of Elohim is the physical body of Jesus, and through His death and resurrection, it was “expanded” into the physical body of His people, in whom Elohim, who is the Family, dwells within the inner being of His people.

We will conclude this brief discussion of the House of Elohim by looking at Revelation 21:22, which says, “And I did not see a temple in it, for Yahweh, Elohim the Almighty, is its temple, also the Lamb” (ILT). Why is there no temple or House of Elohim in the New Jerusalem? First, because the New Jerusalem is a symbol of the Bride of the Lamb, which is the church or the House of Elohim. Therefore, within the city of the New Jerusalem, there is no temple, for the temple or House of Elohim ‘is’ the New Jerusalem itself.

Second, because Yahweh and the Lamb ‘are’ its temple. It does not say here that Yahweh and the Lamb dwell in His people, for Elohim has already become one with His people, in accordance with the foundational meaning of the House of Elohim, which is the “union of heaven and earth.” Because of this union, the House of Elohim ‘is’ the very PERSON of Elohim Himself.

All this takes place in the age of the New Heaven and New Earth, where there is no more death (Revelation 21:4). For the wages of sin is death—not eternal hell, as has often been taught (Romans 6:23). Therefore, in the age of the New Heaven and New Earth, there will be the complete union between Elohim and mankind. Amen.