The History of Salvation

Summary: In studying the history of Israel, we use the Trilogy principle, in which Israel’s history is divided into three parts: the Deuteronomistic History, the history of Israel recorded in the Books of Chronicles, and the Remnant History. By studying this history, we can understand salvation more accurately.

Call to Action: By His grace, we are able to work out our salvation according to the more accurate meaning of salvation.

Through this brief writing, we will discuss the ‘history of salvation’ in order to provide a more accurate understanding of the work of salvation. Many Christians understand salvation merely as the work of the Lord Jesus to bring us to heaven. In general, the focus of God’s people—even some preachers—is entering heaven. We often hear the expression “believe in Jesus and go to heaven,” as if this earth is a place that should be abandoned. Why is this so? Certainly, one of the main reasons is that the saving work of the Lord Jesus is understood superficially, without considering the history of salvation itself.

Jesus is not merely the ‘Logos’ (the Word) who became incarnate as a human being. Rather, the man Jesus is a “contextual man.” That is, His human context is the Jewish nation. Understanding the saving work of Jesus without regard to its context will result in an incomplete, even incorrect, understanding of salvation. In John 4:22, Jesus affirms that “…salvation comes from the Jews.” Therefore, since salvation comes from the Jewish people, anyone who wants to understand the history of salvation must study the ‘history of the Jewish people’.

Of course, we will study the history of the Jewish people from what we call the Old Testament. To help us understand this history, we will use a ‘trilogy principle’. This principle means analyzing or dividing the history of the Jewish people into three consecutive narrative sections, each complete in itself and sharing the same main theme. The central theme of these three narratives is ‘the saving work of Elohim’.

Let us begin with the first narrative, which we call the Deuteronomistic history. This history spans from the book of Deuteronomy to the books of Kings. It focuses on the ‘Mosaic covenant’, where Israel’s history is evaluated based on whether they kept the covenant of Moses or not. The second narrative is Israel’s history recorded in the books of Chronicles, which focuses on the ‘Davidic covenant’. The third narrative concerns the return of part of Israel from exile in Babylon, recorded in Ezra–Nehemiah, commonly referred to as ‘the remnant history’.

We will not cover the entire history of Israel in detail, but only highlight key points related to the saving work of Elohim. For now, what we need to understand is that the saving work of Elohim in Christ Jesus is a long story that will end perfectly. God never works halfway. The Bible affirms that He does everything faithfully. He who began the work of salvation will carry it through to completion.

If we compare the saving work of Elohim to stories created by human directors, then His work of salvation is a happy ending story. Unfortunately, in Christianity it is widely believed that God’s saving work will end with some believers going to heaven forever, while others remain in hell forever. Once again, the main reason this troubling narrative is believed by many Christians is that they do not properly study the history of salvation.

As we have emphasized, the history of salvation is the history of the Jewish people. Let us begin with what we call the Deuteronomistic history, from Deuteronomy to the exile recorded in Kings. Scholars, especially Martin Noth (1943), generally agree that Deuteronomy through Kings form a unified work, edited and written during the exile. Deuteronomy is not merely a repetition of Israel’s journey from Egypt to the Jordan River before entering the Promised Land. Rather, although written by Moses, it was edited in such a way that it speaks to the Jewish people about why they experienced exile—namely, because they failed to keep the Mosaic covenant.

From this, we can conclude that Yahweh’s saving work in granting the Promised Land (Canaan) is closely tied to the Mosaic covenant. Indeed, our Elohim is a covenantal God. Later, we will discuss key points of the Mosaic covenant to better understand His saving work. For now, it is important to remember that Moses did not only write Deuteronomy, but also Genesis, where the story of creation is recorded. This means Moses not only wrote about Israel’s exodus from Egypt, but also about the origins of the Jewish people, beginning with the call of Abraham and even going back to the creation of humanity. Therefore, in studying the history of the Jewish people, we must also understand the meaning of creation.

Let us step back and consider the meaning of Adam’s fall into sin. A proper understanding of Adam’s fall enables us to correctly define the saving work of Elohim. In fact, Adam’s fall was part of the Father’s design in heaven, as a process to make humanity in His image and likeness. Romans 8:20 clearly states, “For the creation was subjected to futility, not willingly, but because of Him who subjected it.” Thus, it was indeed the Father’s will to subject all creation (Adam and his descendants) to futility (the realm of death as the wages of sin).

If the Father Himself designed Adam’s fall as part of a process, then what does it mean to be saved? We must understand that the Father has established a law in the universe—the law of sowing and reaping. Whatever a person sows, that he will also reap. If one sows in the Spirit, he will reap from the Spirit; if one sows in the flesh, he will reap from the flesh. Therefore, even though Adam’s fall was part of God’s design, Adam still had to reap what he sowed because of his transgression in the Garden of Eden.

So then, what is the meaning of the saving work of Elohim? It enables and empowers humanity to obey God’s commands, to keep His covenant, and to sow in the Spirit, which in turn results in reaping good things from God. This is the meaning of God’s saving work.

God’s saving work is not about rescuing humans in the sense of evacuating them from earth to heaven. For it is clear from Genesis 1:26 that the Father’s plan is for humanity to subdue the earth. However, humanity must first be processed to become like Him, in order to fulfill that calling. Thus, the saving work of Elohim enables people to obey Him, keep His covenant, and grow into His likeness so they may subdue the earth.

We have seen that God’s saving work enables people to obey His commands, keep His covenant, and sow in the Spirit, resulting in good outcomes. Now we will examine God’s saving work through Noah in the flood narrative (Genesis 6–9).

God’s saving work through Noah began when “…Noah found favor in the eyes of the LORD” (Genesis 6:8). By His grace, Noah became a righteous and blameless man among his generation and walked with God. In Noah’s time, human wickedness was great due to intermarriage between the descendants of Seth (the sons of Elohim) and the descendants of Cain (the sons of men). Therefore, God decided to wipe out humanity from the face of the earth, except for Noah and his family. This decision itself was a saving act—to preserve the earth from destruction caused by human wickedness. Psalm 104:35 affirms, “Let sinners be consumed from the earth, and let the wicked be no more.” Why? Because the focus of the Father’s plan is the earth. That is also why it is written, “Blessed are the meek, for they shall inherit the earth” (Matthew 5:5).

Next, God made a covenant with Noah, his descendants, and all living creatures: “…never again will all life be destroyed by the waters of a flood” (Genesis 9:11). God also commanded Noah to be fruitful, multiply, and fill the earth. Isaiah 45:18 affirms that He created the earth not to be empty, but to be inhabited. Once again, we see that God’s saving work is focused on the earth.

Unfortunately, this earth-centered salvation has been distorted by teachings about “going to heaven,” commonly heard in Christianity. We will briefly discuss the popular “rapture” teaching, which claims that the saints will be taken to heaven before the great tribulation. Historically, according to The Encyclopaedia Britannica (Vol. 12, pp. 648–649), Edward Irving first taught the rapture in the 1800s, influenced by a young woman, Margaret MacDonald, who experienced a trance and claimed to see believers leaving the earth before the tribulation. There is no record of such teaching before 1830. Later, it was popularized by figures such as J. N. Darby, C. H. Mackintosh, and C. I. Scofield.

However, the Bible teaches otherwise. In Matthew 24:37–40, Jesus compares His coming to the days of Noah: “…one will be taken and the other left.” In Noah’s time, who were taken? The wicked. Who remained? Noah and his family. Likewise, at the Lord’s coming, the wicked will be removed, while the righteous will inherit and reign on the earth (Revelation 5:10).

Now we turn to God’s saving work through Abraham, Isaac, and Jacob—the patriarchs of Israel. To understand salvation history, we must understand Abraham’s calling and God’s covenant with him, Isaac, and Jacob, as co-heirs of the same promise (Hebrews 11:9). Why was Abraham called out of Ur of the Chaldeans, leaving his land, relatives, and father? Joshua 24:2–3 explains that his father Terah worshiped other gods. Therefore, Abraham had to leave to know and glorify the true God.

Furthermore, Abraham lived in Ur, a region associated with the kingdom of Nimrod, who rebelled against God (Genesis 10–11). While some translations describe Nimrod as a mighty hunter “before the LORD,” deeper study shows that the Hebrew term can also imply defiance or rebellion. Indeed, Nimrod established his own kingdom to make a name for himself and prevent people from being scattered (Genesis 11:4). One of his kingdoms was Babel, where Abraham lived.

God’s saving work through Abraham aimed to establish the Kingdom of Israel in the Promised Land as a symbol of the coming Messianic Kingdom—both to be established on earth. God promised that through Abraham’s descendants (especially the Messiah), all nations would be blessed. Therefore, Abraham had to leave his land because it was part of Nimrod’s rebellious system. It was impossible to establish God’s kingdom within the fragments of Nimrod’s kingdom.

Applying this to Christianity today, we see the church divided into thousands of denominations. These divisions can be likened to fragments of Nimrod’s kingdom, each with its own authority structures. Yet Jesus said, “Nor are you to be called leaders, for you have one Leader, the Messiah” (Matthew 23:10). This does not eliminate roles such as apostles, prophets, evangelists, pastors, and teachers, but it means there should be no authoritarian rulers in His church. In the church, ‘you are all brothers’ (Matthew 23:8).

The church is not a human kingdom like denominational systems. It is a living organism—a community of brothers and sisters—manifesting the Kingdom of the Messiah on earth. It is impossible for the Messianic kingdom within the kingdoms of men. That is why the “call of Abraham echoes” in Revelation 18:4, as follows: “…Come out of her, My people…”. For now, we will not further discuss the woman symbolized as “Babylon” in Revelation 17:5, from whom God’s chosen people must come out.

We continue with God’s work of salvation upon Abraham, Isaac, and Jacob, so that we may understand the history of Israel’s salvation. These patriarchs of Israel became heirs of the same promise (Hebrews 11:9). God’s promise/inheritance to Abraham—which of course also applies to Isaac and Jacob—is written in Genesis 12:1–3. At this time, we will not discuss the promise itself, but rather how God’s saving work operated in their lives so that they could obtain the promised inheritance.

In summary, God’s work of salvation in Abraham concerns divine election. Then, His saving work in Isaac concerns blessing. Furthermore, His saving work in Jacob concerns formation or discipline. This does not mean that Abraham was not blessed or was not shaped by God’s process. Rather, what we are emphasizing is the primary focus of God’s saving work in each of them. We need to understand this so that we can properly grasp the meaning of His salvation.

Let us begin with God’s election of Abraham. In Acts 7:2–3 it is written: “…the God of glory appeared to our father Abraham while he was still in Mesopotamia… And He said…” (ILT). It is clear from this passage that Abraham did nothing to cause God to appear to him. Nor did Abraham do anything that made God speak to him. Everything was done solely by God according to His own will. Election means that God reveals Himself and speaks to His chosen ones purely by His own will. The work of salvation in election is a matter of God’s sovereignty.

We often hear the expression, “it depends on your response,” when discussing God’s saving work. Yet from the passage above, it is clear that God’s saving work does not depend at all on the response of the chosen person. In fact, Abraham himself responded imperfectly (not in full obedience) to God’s word. God clearly said, “…Go… from your relatives and from your father’s house…” (Genesis 12:1). Yet Abraham went together with Terah and Lot. However, because God’s saving work does not depend on human response, by God’s arrangement both Terah and Lot were eventually separated from him. Thus, God’s saving work depends on His own will.

Next, God’s saving work in Isaac concerns blessing. In the context of the Abrahamic covenant, one of God’s blessings is recorded in Genesis 26:12–13: “Then Isaac sowed in that land… and the man became rich, and continued to grow richer until he became very wealthy.” Indeed, Isaac worked (he sowed), but his becoming very wealthy was because God blessed him. Isaac sowed like any other person who works, but because God blessed him, he became exceedingly rich. Isaac also did not struggle to obtain his beloved wife, Rebekah. This is different from Jacob.

Now let us look at God’s saving work in Jacob, namely discipline. Jacob experienced God’s discipline repeatedly in his life. He was deceived many times by Laban, struggled to accumulate wealth, lost Rachel, lost his son Joseph, and endured many other forms of discipline. Yet at the end of his life, he worshiped God, blessed his children, and prophesied over them correctly. Even “the glory of Egypt” accompanied his burial. Through God’s saving work in the patriarchs of Israel, we can understand that salvation includes election, blessing, and discipline.

Now we move into the history of the Jewish people to understand the history of salvation. We begin with what is called Deuteronomistic history. This history spans from the book of Deuteronomy to the books of Kings. It focuses on the Mosaic covenant, where Israel’s history is evaluated based on whether they kept the covenant or not.

It can be said that Israel’s birth as a nation began with their exodus from Egypt under Moses, moving toward Mount Sinai to establish a covenant with Yahweh. The essence of this covenant is written in Exodus 19:5–6: “Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be My treasured possession among all peoples… and you shall be to Me a kingdom of priests and a holy nation…” God then gave the Ten Commandments written on two tablets of stone, along with all regulations concerning the tabernacle, priesthood, and every aspect of Israel’s life as a nation.

We will not discuss everything about the Mosaic covenant and Israel’s history, but only a few points related to God’s saving work. The first point is the priesthood. From Exodus 19, it is clear that God’s saving work for Israel was to make them a kingdom of priests. God emphasized that He is Yahweh, the owner of the whole earth. This means Israel was to function as priests so that all nations might be blessed through them—bringing nations to Yahweh and Yahweh to the nations.

However, at the event of the golden calf, only the tribe of Levi stood with God and came to Moses (Exodus 32:26). As a result, God chose the tribe of Levi to be priests for all Israel. Originally, all Israel was intended to be a priestly nation, but because of that event, Israel instead needed priests to approach Yahweh, and Levi was chosen for that role.

Applying this to Christianity today, the Bible teaches that all believers are priests (1 Peter 2:9). Yet we now see a ‘division’ within the church—between priests and laity (in Catholicism), and pastors and congregations (in Protestantism). This division has been justified and even taught. Its root lies in the teaching of the Nicolaitans, which introduced hierarchy into the church (Revelation 2:15).

The term ‘Nicolaitan’ comes from two words: ‘nikao’ (to conquer) and ‘laos’ (the people or laity). Thus, it means “to conquer the people.” Because leaders dominate the laity, hierarchy enters the church, giving leaders authority over others. Yet Jesus clearly said that no one should be called leader, for all are brothers (Matthew 23:2–12). This means there is no “seat of Moses” in the church—a symbol of authority. Only one leader has authority: the Messiah (Matthew 23:10). God’s saving purpose to make all believers priests has failed due to this teaching. The root problem is the pride of church leaders. That is why Jesus said, “Whoever is greatest among you shall be your servant…” (Matthew 23:11–12).

Continuing with Deuteronomistic history, the second point is whether Israel violated the Mosaic covenant. Jeremiah 31:31–33 states that Israel broke the covenant. As a result, Israel was exiled—first to Assyria (northern kingdom), and then to Babylon (Judah). This explains the purpose of that historical record: to show why exile occurred.

Jesus, as the Messiah, established a New Covenant on the night before His death (Matthew 26:28: “…this is My blood of the covenant…”). The essence of the New Covenant includes the law being written in the hearts of believers. This was symbolically demonstrated when Jesus wrote on the ground in the case of the woman caught in adultery (John 8:1–11). His act symbolized writing the law into the inner being of people. Its meaning: self-examination (who is without sin), forgiveness, and a call to sin no more.

Applying this today, has Christianity also violated the New Covenant? In many cases, yes. Worship is no longer inward (in spirit), but outward—focused on buildings, systems, and regulations. This contradicts the inward nature of the New Covenant.

Finally, regarding the law: it must always be understood within its covenant context. The Mosaic law belongs to the Mosaic covenant. When Jesus established the New Covenant, He also gave a new law—the law of the Spirit, the law of love, or the law of Christ. This new law is not tied to the old system but is rooted entirely in faith.

The Law given by Yahweh to the nation of Israel. Not even the slightest part of the Law should enter into the new law, because not only are the covenants different, but Jesus has perfectly fulfilled the Law. If someone truly understands the context of the covenants, then he will not mix the Law with the new law that Jesus gave to the church.

We are still discussing the history of the Jewish people, known as Deuteronomistic history, which focuses on the Mosaic covenant, in order to understand the work of Elohim’s salvation. Several points have been explained in this Deuteronomistic history, namely regarding the priesthood, Israel’s violation of the covenant (OT), and also the Law. At present, we continue briefly on the priesthood, particularly that related to the priesthood of the new covenant, namely the priesthood according to the order of Melchizedek.

I Peter 2:9 clearly states that all members of the church are priests and kings, where Jesus is, of course, our High Priest and also the King above kings. However, it is clear that the priesthood of all members of the church is not according to the order of Aaron, but according to the order of Melchizedek, just as Jesus is the High Priest according to the order of Melchizedek.

The priesthood according to the order of Melchizedek is ‘better’ than the priesthood according to the order of Aaron. The book of Hebrews from chapters 1 to 10 explains that Jesus is greater than the angels, greater than Moses, and especially greater than Aaron as High Priest. We cannot discuss this in detail here. What we will discuss now is only the priesthood according to the order of Melchizedek.

Genesis 14:18 affirms that Melchizedek “…was a priest of El-Elyon” (ILT version). El-Elyon is a Hebrew term for ‘God Most High’. And Jesus is the Son of El-Elyon (Luke 1:32, 35). The ILT version states that Jesus is the ‘Son of the Most High’ (verse 32), and to Mary it is said, “…the power of the Most High will overshadow you…” (verse 35).

The Bible reveals many names of God, because a name expresses character, reputation, works, and essential nature. Isaiah 63:14 states, “…Thus You led Your people, to make for Yourself a glorious name.” God makes a name for Himself through His works among His people.

The names of God revealed in the Bible differ according to His nature, His works, and His covenant in a particular era. To Noah, the name revealed was Elohim (God of all the earth), where His work was restoring the earth through the flood. To Abraham, Isaac, and Jacob, the name revealed was El Shaddai (Shad = breast), feminine in nature, because His work and promise made them exceedingly fruitful. To Israel, the name revealed was Yahweh (masculine, a man of war), because His work gave the promised land by driving out seven nations. To the church, the name revealed is El-Elyon (God Most High), because to the church as the body of Christ, the highest authority will be given, as Jesus (the head of the church) affirmed that all authority in heaven and on earth has been given to Him (Matthew 28:18).

Thus, the priesthood of the church is according to the order of Melchizedek, with El-Elyon as the revealed name of God. Jesus said in John 17:26, “And I have made Your name known to them, and will make it known, that the love…”. Jesus did not reveal the name Yahweh to His disciples, but the name El-Elyon, because Jesus, like Melchizedek, is the High Priest of El-Elyon. Also, Jesus is the Son of El-Elyon. Jesus also gave the law of love, not the Law of Moses, to the church.

In the Christian world, there has been confusion regarding the priesthood. Not only has the priesthood of all believers been damaged and divided into priest–laity (Catholic), and pastor/congregation (Protestant), but the order of priesthood and the applicable law have also become confused. In fact, if the priesthood changes, then the law also changes (Hebrews 7:12). The priesthood of Aaron is governed by the Law, while the priesthood of Melchizedek is governed by love (the law of the Spirit of life). However, in Christianity in general, the prevailing law is religious law, because each denomination has its own rules and laws.

Now we enter into the history of the Jewish people recorded in the book of Chronicles, where this history focuses on the Davidic covenant. Let us look at the anointing of David to understand the offices he carried.

First, David’s first anointing was actually a prophetic anointing, because David was a prophet (Acts 2:30). Second, this anointing confirmed David as king. His role as king was indeed more dominant than the others. Third, the anointing to carry out priestly ministry. This priestly role was not evident before David was anointed king over all Israel. But after David became king over all Israel, he captured Zion and built the tabernacle of David there.

David functioned as both king and priest in the tabernacle he established. He wore a linen ephod as a priest (2 Samuel 6:14). He placed the ark of the covenant in the tabernacle he built (2 Samuel 6:17). He offered burnt offerings and peace offerings before the Lord (2 Samuel 6:17). He blessed the people of Israel with a priestly blessing (2 Samuel 6:18; Numbers 6:24–27). With the offices of king, priest, and prophet, David became a type/figure of Jesus Christ and also of Melchizedek as king and priest.

The tabernacle established by David relates to two aspects: the kingdom and the priesthood. In Isaiah 16:5 it is written, “Then a throne… in the tabernacle of David…”. This refers to the kingdom aspect (throne). In the priestly aspect, the ark of the covenant was in the tabernacle of David along with all its ministry (2 Samuel 6:17; 1 Chronicles 15:1; 16:1; 2 Chronicles 1:4). Meanwhile, I Peter 2:9 affirms that the church is a ‘royal priesthood’, meaning all members are kings and priests according to the order of Melchizedek. In fact, the tabernacle of David is a type/figure of the church’s ministry as kings and priests.

Let us observe an interesting fact recorded in the OT regarding the tabernacle of Moses and the tabernacle of David. When David established his tabernacle and placed the ark of the covenant in it—before Solomon built the Temple—there were two tabernacles in Israel during that period. The first was at Gibeon (the tabernacle of Moses), where David appointed Zadok and his brothers to minister (1 Chronicles 16:37–43; 21:28–30; 2 Chronicles 1:1–6). The second was at Zion, where David appointed a group of priests and Levites to minister (2 Samuel 6:15–19; 1 Chronicles 15:29; 16:1–3; 1 Kings 8:1; 2 Chronicles 5:2; 1 Chronicles 16:37–43).

Let us apply this fact about the two tabernacles. In reality, the ministries of these two groups are symbolic/types of ministry in Christianity today. There are also “two types of ministry” in Christianity, because many are called but few are chosen. The ministry in the tabernacle of Moses symbolizes the “old order” (the called), where sacrifices were regularly offered according to the Law of Moses. But in the tabernacle of David, animal sacrifice was performed only once at the time of consecration, and afterward there were only thank offerings in the form of praises according to David’s order. This is the “new order.” In this “new order,” the sacrifice of Jesus’ body on the cross was offered once, perfectly and finished; afterward, His chosen people serve in spirit and truth, without rituals or religious regulations—no rules of “must do this or that.”

We see how important it is for God’s people to understand salvation history (the history of the Jewish people) in order to understand His saving work. Without understanding history, we tend to misinterpret—even mislead—regarding Elohim’s work of salvation.

We often hear the phrase “believe in Jesus and go to heaven,” meaning singing forever in heaven, a place far away. But His chosen people understand that the work of salvation is to make us kings and priests according to the order of Melchizedek, and that we will reign on the earth (Revelation 1:6; 5:10).

We are still discussing the history of the Jewish people recorded in Chronicles, focusing on the Davidic covenant. As we know, the tabernacle of David is a type/figure of the church as kings and priests. We have also seen that the tabernacle of David on Mount Zion is a “higher order” than the tabernacle of Moses at Gibeon. Now we will examine the words of James at the Jerusalem council regarding the tabernacle of David.

Let us read Acts 15:16–17: “After this I will return, and I will rebuild the tabernacle of David which has fallen down… that the rest of mankind may seek the LORD…” (ILT). These verses are a prophecy recorded in Amos 9:11–12. The background of James’ statement was that some teachers from Judea insisted that Gentiles must be circumcised and keep the customs of Moses in order to be saved. But Paul and Barnabas opposed this view. It was then decided that they should go to the apostles in Jerusalem to discuss the matter.

After discussion, Peter stood up and affirmed that Elohim made no distinction between Jews and Gentiles, and that “…through the grace of the Lord Jesus Christ we shall be saved in the same manner as they” (verse 11). Then Paul and Barnabas testified about the signs and wonders God had done among the Gentiles, confirming that salvation comes purely by grace, not by keeping the Law of Moses.

As a conclusion, James declared that God chose a people from among the nations for His name (verse 14), confirmed by the prophets (verse 15). He then quoted Amos 9:11–12 to explain this. It turns out that God choosing a people from among the nations is directly related to the restoration of the fallen tabernacle of David. This means that God choosing a people from the nations is the same as rebuilding the tabernacle of David.

But the prophecy does not stop there. It explains the purpose: so that ‘the rest of mankind… may seek the LORD’. In other words, God chooses a people so that all humanity may seek Elohim. The chosen people function as priests for the rest of humanity.

Thus, the tabernacle of David represents the church functioning as priests and kings. God will restore it—meaning His chosen people—so they may serve all humanity. This is the work of salvation.

Now we turn to the Davidic covenant in 1 Chronicles 17, focusing on God’s promise regarding David’s descendants: “…I will raise up your offspring… I will establish his kingdom… I will establish his throne forever.” This refers to a dynasty—royal descendants from one family. Although the kingdom of Judah fell, God’s promise remains fulfilled in Jesus Christ, the Son of David, whose throne is eternal.

His kingdom will expand endlessly (Isaiah 9:7). Such expansion implies the subduing of other kingdoms—light overcoming darkness, life overcoming death. Finally, this expansion occurs through His “offspring” (Isaiah 53:10). Though Jesus had no physical descendants, spiritually His “seed” refers to His people. That is Christ. Here, Christ is the victorious Christ, who will prolong the days of Jesus.

Acts 3:21 records, “Heaven must receive Him until the time of the restoration of all things…”. At present, Jesus Christ is seated at the right hand of the Father, “…waiting until His enemies are made His footstool” (Hebrews 10:13, ILT). And the victorious Christ will continue His reign on earth as kings and priests (Revelation 1:6; 5:10). Thus, the reign of Jesus will never end until the restoration of all things.

We are still discussing the Davidic covenant recorded in 1 Chronicles 17, especially concerning the building of the Temple. Let us look at verse 4: “…You shall not build a house for Me to dwell in.” There are two meanings in this verse. First, David was not permitted by God to build the ‘physical’ Temple; rather, Solomon, David’s biological son, would build the ‘physical’ Temple. We call it ‘physical’ because the Temple built by Solomon was merely a symbol, a shadow, or a prophecy of the Temple to come.

Second, the meaning of the verse above is that the Son of David, who is called the Messiah, is the One who will build a ‘house for Elohim to dwell in.’ Not a ‘physical’ house like the one Solomon built, but the house of Elohim as the fulfillment of the prophecy, symbol, and shadow represented by Solomon’s Temple.

As believers, we certainly acknowledge that the Messiah who builds the ‘house of Elohim’ is Jesus. However, we should not be too quick to assume that Christianity in general understands the ‘house of Elohim’ built by Jesus. Just as the Jewish people misunderstood Jesus when He said, “…destroy this temple, and in three days I will raise it up again,” so it is also the case in the Christian world.

Let us see what Jesus meant when He said He would raise this temple in three days. Before we go further, we need to understand the purpose of Jesus’ coming into the world.

First, Jesus came to give life (John 10:10). The life (Greek: ‘zoe’, the kind of life of Elohim) given by Jesus must grow abundantly.

Second, Jesus came to destroy the works of the devil in this world (1 John 3:8).

Third, Jesus came so that the world would know that He loves the Father (John 14:31).

Fourth, not only would Jesus build His church, but He would also establish His kingdom on earth. To Pilate, Jesus clearly stated that the purpose of His coming into the world was to establish His kingdom on earth, though it must be understood that His kingdom is not of this world (John 18:36–37).

Fifth, the temple that Jesus builds on earth has a new system of worship. Why? Because Jesus is a High Priest according to the order of Melchizedek, not the order of Aaron. The law He gives is not the Law of Moses, but the law of life, or the law of ‘zoe’ (Hebrews 7:16). The worship is not like the order of Aaron, which must be conducted in the Temple in Jerusalem (for the Jews) or on Mount Gerizim (for the Samaritans), but in spirit (John 4:23).

Up to this point, it is clear that the temple built by Jesus exists in the heavenly dimension, yet it will be established on earth.

The temple built by Jesus is fulfilled when the New Jerusalem (the Bride of the Lamb) descends from the heavenly dimension into the earthly dimension (Revelation 21:9–10). This temple, where the throne of Elohim and the throne of the Lamb are, continues to offer the “water of life” to the nations, and also “the leaves of the tree of life” for healing (Revelation 22:2,17). This temple built by Jesus consists of believers who will move the earth toward the New Heaven and New Earth.

Until now, Israel as a nation does not understand the temple built by Jesus on earth. They do not acknowledge Jesus as the Messiah. They still expect the Messiah to build a physical Temple and an earthly kingdom of Israel, because they only understand the Messiah as a physical descendant of David.

If we are given the grace to “see” the temple built by Jesus on earth, then we will realize that Christianity in general also does not understand this temple. The focus of Christianity tends toward heaven as a pleasant destination. The systems of worship, priesthood, and law that are not according to the order of Aaron or Melchizedek already sufficiently demonstrate this.

We are still speaking briefly about the history of Israel recorded in the Books of Chronicles, where the focus is the Davidic covenant. Now we will look at what the kingdom of the Messiah truly is.

Let us look at David’s psalm regarding the enthronement of the king and priest, namely Psalm 110. We will focus only on verses related to the kingdom of the Messiah: “The LORD said to my Lord, ‘Sit at My right hand, until I make Your enemies Your footstool’… The LORD is at Your right hand; He shall crush kings in the day of His wrath” (Psalm 110:1,5).

There are two things we need to observe from these verses. First, David calls the Messiah his Lord. Second, Yahweh will crush the enemies of the Messiah.

Jesus once asked the Pharisees why David called the Messiah his Lord (Matthew 22:45). The Pharisees could not answer Him, because they only understood the Messiah as a physical descendant of David. Therefore, in their view, the Messiah’s kingdom must be like David’s earthly kingdom, one that would deliver Israel from physical enemies. But we understand why David called his son (the Messiah) ‘Lord’—because the Messiah’s kingdom exists in a higher dimension than David’s kingdom. The Messiah’s kingdom is in the heavenly dimension. That is why Jesus told Pilate that His kingdom is not of this world.

The second thing we must understand is that Yahweh will crush the enemies of the Messiah. These enemies are not humans, but the devil and evil spirits. What does it mean that Yahweh crushes the enemies of the Messiah? It means that the devil and his evil spirits are subdued in such a way that their captives are set free (Ephesians 4:8).

Are all the devil’s captives set free, or only some? This is an important question, because in Christianity it is widely accepted that God chooses only some people to be saved, while the rest (perhaps the majority) will be thrown into hell with the devil and be tormented forever—eternal punishment, as they say.

Let us consider that in Israel there was what is called the Year of Jubilee. We will not discuss it in full, but one key point is that freedom was for ALL people. Leviticus 25:10 states, “…proclaim liberty throughout the land to all its inhabitants…”. The term ‘all’, translated from the Hebrew ‘kol’, means exactly that—ALL. Thus, all its inhabitants would be set free. The Jubilee in Israel was only a symbol or prophecy. Its fulfillment is that ALL HUMANITY WILL BE FREED FROM THE BONDAGE OF THE DEVIL. However, all humanity has its own order (1 Corinthians 15:23).

One more thing we need to see is who Elohim uses to crush the enemies of the Messiah—the devil and his evil spirits. Romans 16:20 states, “And the God of peace will soon crush Satan under your feet…”. We know that the “feet” are not the head, but part of the body. Therefore, it is the body of Christ that Elohim will use to crush the devil, because Jesus must remain in heaven until all His enemies are subdued (the restoration of all things—Acts 3:21 and Hebrews 10:13).

Now we enter into the history of the Jewish people concerning their return from the Babylonian exile. This history is often called ‘the remnant history’. It is recorded in the books of Ezra and Nehemiah. We will discuss certain points from this history to better understand what salvation is and how the work of salvation by Elohim unfolds.

Why is it called remnant history? Because only a portion—indeed, a small portion—of the Jewish people returned to Jerusalem from exile. Ezra 1:5 says: “Then the heads of the fathers’ houses of Judah and Benjamin, and the priests and the Levites, everyone whose spirit Elohim had stirred, arose to go up to build the house of Yahweh which is in Jerusalem” (ILT).

It is emphasized here that only those whose spirits were stirred were willing to return from Babylon to Jerusalem to rebuild the Temple. These people were only a small portion. Some scholars estimate that there were about 2–3 million Jews scattered throughout Babylon and Persia during the time of Esther, Ezra, and Nehemiah. Meanwhile, only about 50,000 returned to Jerusalem (Ezra 2:64).

Why was this so? We must understand the condition of the Jewish people at that time. In 586 BC, Jerusalem had been destroyed by Nebuchadnezzar, king of Babylon. Not only the Temple, but also the palace, the houses of the nobles, and the walls of Jerusalem were destroyed. The city was in ruins, and only a few of the poorest people were left to be farmers.

Meanwhile, the Jewish people had lived in exile for 70 years according to the prophecy of Jeremiah (Jeremiah 29:10). Their lives had become relatively established in exile. They had built houses, cultivated land, and created a comfortable life. It was during this time that synagogues were established, where they could gather to pray and study the Law. However, sacrifices could not be performed there, since according to the Law, sacrifices were only allowed at the altar in the Temple in Jerusalem.

The journey from Babylon to Jerusalem was also difficult. Ezra’s group took four months on foot, fasting and humbling themselves before God for protection. The dangers—robbers, unpredictable weather, and other risks—discouraged many from returning. That is why only those whose spirits were stirred by God were willing to go back.

Let us apply this to our discussion about building the Temple. Jesus clearly stated that worship in the New Testament context is ‘in spirit’ (John 4:23). It is not on “this mountain or that,” not in Jerusalem or Samaria. The place of worship desired by the Father is within our spirit. In our spirit, the Father, the Son, and the Holy Spirit dwell. It is also within our spirit that God establishes His throne to govern our lives. To worship in spirit is to enjoy the union of our spirit with the PERSON of God and to follow the leading of His throne in our daily lives.

At this point, we may ask: what is wrong with going to a church building for worship? Are there not prayers, Bible studies, and even practices like tithing and firstfruits? The answer is that if, by His grace alone, God stirs our spirit, we will understand the difference between worshiping in a denominational building and worshiping in spirit—the difference between worshiping in the “synagogues of Babylon” and at the “altar of the Temple in Jerusalem.”

We have emphasized that only a small number of Jews were stirred by God to rebuild the Temple. Does this mean salvation is only for a few chosen people? This is an important question, because it is widely believed in Christianity that only the elect will go to heaven, while the rest will go to hell forever. This doctrine, initiated by Augustine and continued by Calvin, has spread into many denominations, largely because they did not properly study the history of salvation or the history of Israel.

We know that the history of Israel began with Abraham, who was chosen so that through his descendants “all the families of the earth” would be blessed. This promise applied to Abraham, Isaac, Jacob, and the nation of Israel. It was reaffirmed at Mount Sinai (Exodus 19–20), where God said, “You shall be to Me a kingdom of priests…” (19:6).

This means all Israel was meant to be kings and priests to all nations, bringing Yahweh to the nations and the nations to Yahweh. However, after the golden calf incident (Exodus 32), only the tribe of Levi was chosen for priesthood. Did God’s original plan fail? Certainly not. Romans 11:5,26 says, “…there is a remnant according to the election of grace… and so all Israel will be saved.” In the end, all Israel will be saved.

What about Israel’s priestly role? It will be fulfilled in the New Heaven and New Earth (Revelation 21:1–4), where there is no more death. Revelation 22:17 says, “The Spirit and the Bride say… whoever desires, let him take the water of life freely.”

Who is the Bride? The Bride of the Lamb refers specifically to Israel. When the angel showed John the Bride, he showed him the New Jerusalem (Revelation 21:9–10). Therefore, the Bride is the New Jerusalem, referring particularly to Israel. In the city, the tree of life bears leaves for the healing of the nations (Revelation 22:2).

The covenant between Yahweh and Israel is like a marriage (“I was a husband to them,” Jeremiah 31:32, ILT), while the New Testament relationship is like Father and children. Thus, in the millennial kingdom, the overcoming church will inherit authority (the throne), just as Jesus inherited authority in heaven and on earth.

Therefore, all Israel will be saved, and their priestly function will be restored in the New Heaven and New Earth. Israel will become a blessing to all nations. This is the history of Israel and also the history of salvation. If we study this history carefully, we will understand. And, if we understand the history of the Jewish people well, then we will know that the principle of salvation always begins from the few in order to reach all. It is not like what is believed by the majority in Christianity, where only a few are chosen to enter heaven forever, and the rest go to hell forever.

Let us continue studying the history of the Jewish people (The Remnant History), where the first group led by Zerubbabel returned to Jerusalem to rebuild the Temple. Although the rebuilding of the Temple in Jerusalem was supported by the decree of King Cyrus, who also ruled over the region of Palestine, this does not mean there were no obstacles. When Zerubbabel and his group began the construction of the Temple by building the altar ‘on its original site’, they were already afraid of the surrounding peoples living around Jerusalem at that time (Ezra 3:3).

When Zerubbabel built the altar on its original site and offered burnt offerings according to the prescribed regulations, the foundation of the Temple had not yet been laid (Ezra 3:6). This shows us that the most important and primary matter in relation to the rebuilding of the Temple is to build the altar on its original site to offer sacrifices to Yahweh upon it, and only afterward the Temple building itself. In the Old Testament context of the Jewish people, it was acceptable for them to gather in the synagogues of Babylon to pray and study the Law. However, to offer sacrifices acceptable to Yahweh, they were not allowed to do so just anywhere.

In the New Testament context, where Jesus clearly stated that the “place of worship” must be ‘in spirit’, it is permissible for Christians to meet anywhere. The question, however, is whether such gatherings are truly in the Spirit. The exhortation in Hebrews 10:25 not to forsake assembling together refers to a “gathering in the Spirit” (Greek: ‘episynagoge’ = a gathering in the spiritual dimension). Religious leaders often “twist” this verse to encourage Christians to attend a particular denominational building. In such denominational settings where human governance prevails, it is inevitable that human interests—such as money, position, and personal glory—will come into play. Many Christians say, “I just want to come to God; I don’t care who manages the pulpit there.” However, if we study the history of salvation (the history of the Jewish people), we will understand that offering sacrifices acceptable to God cannot be done just anywhere, but must be at the altar “on its original site.”

Logically speaking, a place free from human interests such as money, position, and the like is the home. At home, parents love their children, patiently guide them, and provide both the Word and daily bread. At home, a gathering in the Spirit can easily occur. At home, sacrifices acceptable to God can be offered. That is why there is a promise of salvation for an entire household (Acts 16:31).

Let us continue the history of the Jewish people. Because of pressure from the surrounding peoples, when Zerubbabel had laid the foundation of the Temple and began building it, there was a delay of 14 years (Ezra 4:24). Then Yahweh sent the prophet Haggai to warn the people: “Is it time for you yourselves to dwell in your paneled houses, while this house lies in ruins?” (Haggai 1:4).

This verse is also often “twisted” by religious leaders to focus on their denominational buildings (i.e., “church”) and to discourage people from focusing on their own homes. But for those who have received grace to understand the history of salvation, the truth is the opposite. It is time to leave denominational buildings and focus on our homes, because at home a gathering in the Spirit can easily occur, and there is also God’s promise of salvation for the entire household.

Let us continue our discussion about the Temple built by Zerubbabel and his group in Jerusalem, particularly regarding its glory. Zerubbabel, Joshua son of Jehozadak, and the rest of the people saw that the glory of the Temple they built seemed insignificant compared to its former glory (Haggai 2:3). However, through the prophecy of Haggai, God strengthened them and promised: “The glory of this latter house shall be greater than the former” (Haggai 2:9).

Several hundred years later, the Temple built by Zerubbabel was indeed renovated by King Herod over 46 years, making it very magnificent. One of Jesus’ disciples admired this Temple, but Jesus said that it would all be thrown down (Mark 13:1–2). For in this magnificent Temple of Herod, there was such commerce that Jesus said, “You have made it a den of robbers” (Matthew 21:13). Therefore, Herod’s renovated Temple was not the fulfillment of Haggai’s prophecy.

Let us directly apply this Temple history to the history of the Church, since the Temple in the Old Testament context corresponds to the Church in the New Testament. To make this easier to understand, we need to look at two cities mentioned in the book of Revelation. First, the great city (Revelation 17:18), and second, the holy city (Revelation 21:2). These two cities symbolize the Church, because both are portrayed as a woman. The great city (Babylon) is called a prostitute (Revelation 17:5), while the holy city (New Jerusalem) is the bride of the Lamb (Revelation 21:9–10). The reason the first city becomes great is that it (the prostitute) is supported by a beast, which symbolizes human government (Revelation 17:3). Indeed, a church supported by a human system of governance (hierarchy) will become large.

Now let us consider the early Church, which we call the “holy city,” because the Holy Spirit fully governed it. There are about 70 expressions such as ‘the Holy Spirit said’, ‘forbade’, ‘filled’, and so on in the book of Acts. Paul later warned that some elders would arise, speaking false teachings to draw disciples after themselves (Acts 20:29–30). These elders began to act like ‘managers’, recruiting disciples, planning, organizing, controlling systems, and leading like administrators. They no longer functioned as ‘servants’ who equip the saints (Ephesians 4:11–12). In today’s Christian world, such managers can attract thousands, tens of thousands, even hundreds of thousands of followers. Not only do they attract followers, but also their money—sometimes reaching enormous sums. Grand buildings and monuments have emerged, whereas in the first 200 years, the early Church did not build such structures. This is where the Church began to be supported by human governance. It may have become ‘great’, but not ‘holy’, because it became filled with human interests—money, position, competition, and so on.

For us, the issue is not whether our ministry becomes large, but whether it is holy. The question is whether we are drawing disciples to ourselves or simply equipping them. Are we acting like managers or servants? On the last day, the Lord Jesus will speak plainly (Matthew 7:21–23). The Bible affirms that nothing hidden will remain concealed. Therefore, let us be patient and remember the words of Haggai: “Be strong… and work, for I am with you” (2:5).

Let us continue our discussion of the remnant history. We now turn to the group led by Ezra, who returned to Jerusalem about 78 years after Zerubbabel’s group. Ezra was a descendant of Aaron the high priest and was skilled in the Law of Moses. Ezra 7:10 states: “For Ezra had set his heart to study the Law of the LORD, and to do it, and to teach His statutes and rules in Israel.” Through Ezra—and of course also Nehemiah—there was a spiritual renewal among the Israelites in Jerusalem. For now, we will not focus on the revival itself, but rather on the impact of Ezra and Nehemiah’s ministry.

According to some scholars, Nehemiah organized a group of teachers or scribes to instruct the people in the Law of Moses. This group later became the seed of the Jewish religious council (Sanhedrin) in Jerusalem. We know that in the time of Jesus, His crucifixion occurred due to the decision of this council. Pilate merely carried out the execution, since the Jewish council did not have authority under Roman rule to impose the death penalty. This does not mean that Ezra and Nehemiah’s ministry failed. Instead, we must understand what it truly means to be ‘skilled in the Law of Moses’, because those who crucified Jesus were the scribes and Pharisees who were regarded as experts in the Law.

Let us apply this to Christianity today. We may assume that all religious leaders believe the Bible is the Word of God and without error. Yet we know there are many interpretations and theologies, even contradictory ones. Why is this so?

We can explain it this way. John 6:63 says, “The words that I have spoken to you are spirit and life.” The Bible is a remarkable book because it contains not only writings but also ‘spirit and life’. In the context of this verse, Jesus had just fed the multitude. When He said that He is the bread from heaven, many of His disciples turned back and no longer followed Him because they considered His teaching too hard (John 6:60, 66).

Let us use the term ‘frequency’ to explain this. There are many sound waves in the air, but they cannot be heard without a receiver tuned to the same frequency. The same applies to those who are not “on the same frequency” as the Scriptures. They cannot hear God’s Word, even if they are skilled in the Bible. The crowd, including many of Jesus’ disciples, were not on the same “frequency” as Jesus. The “frequency” of Jesus’ words is the BREAD OF LIFE, while the “frequency” of the crowd was physical bread.

Let us take an example regarding tithing or offerings related to money in Christianity. This may offend some leaders, but let it be so. If a leader operates on the “frequency of physical bread,” he will clearly hear and teach verses about money. Those on the same frequency will receive it. That is why prosperity teachings continue to attract many followers—they share the same frequency.

Therefore, being “skilled in the Scriptures” should not be equated with hearing the voice of Jesus. It depends on the “frequency of our hearts.” Remember, the frequency of Jesus’ words is the bread of life. May we receive grace so that, through the discipline of the Holy Spirit, our hearts may be aligned with the Scriptures and we may truly hear God’s Word.

Now we return to Ezra’s ministry. Ezra 7:27 states, “Blessed be the LORD… who has put such a thing as this into the king’s heart, to beautify the house of the LORD in Jerusalem.” This means Yahweh moved the Persian king to send Ezra and his group to beautify the Temple. This beautifying involved teaching the Law, supporting Temple worship by adding priests and Levites, providing necessary utensils, and resolving unfaithfulness among the exiles due to intermarriage.

For Israel, intermarriage with other nations was a violation because the “holy seed” was mixed with impurity. This was dangerous. King Solomon, though wise and loved by Yahweh, fell into idolatry because of foreign wives. In Jerusalem, even the leaders were the first to commit this sin (Ezra 9:2). Ezra took action, leading the people to repentance, though some Levites opposed him (Ezra 10:15).

Let us reflect on this. God exiled Israel to purify them from idolatry. After 70 years in Babylon, they no longer worshiped idols and even loved the Law. Yet some still intermarried. It is as if the discipline of exile was in vain. We can understand this as follows: they had come out of Babylon, but “Babylon had not come out of them.” Just like Israel left Egypt, but “Egypt” had not left them. That is why they longed to return. But when the second generation crossed the Jordan and were circumcised, God said, “Today I have rolled away the reproach of Egypt from you” (Joshua 5:9).

From this, we understand that salvation is a journey—a journey of faith. If one has not yet “crossed the Jordan” or been “circumcised,” the possibility of returning to the old life remains. Salvation is entirely by grace, yet even within grace, one can return to old patterns if one has not progressed far enough.

In the New Testament, many cases show believers returning to old ways. Paul told the Galatians, “Having begun by the Spirit, are you now ending in the flesh?” He urged the Hebrews to press on toward the “rest.” Even Demas, a co-worker of Paul, loved the world again. The church in Pergamum in Revelation also “married the world.”

Nevertheless, we must remember that salvation is entirely by grace. There is also a mystery: many are called, but few are chosen. Being called is grace, and being chosen is also grace. This is the mystery of God’s sovereignty and His divine order.

We continue the remnant history by examining the ministry of Nehemiah. Nehemiah was a cupbearer to the king of Persia, and he and his group came to Jerusalem approximately 13 years after Ezra’s group. Nehemiah had two tasks: first, to rebuild the wall of Jerusalem, and second, to gather the exiles so they could be recorded in the genealogy (Nehemiah 7:4–5).

Now we will discuss the rebuilding of the wall of Jerusalem. For the people of Israel, Jerusalem was a holy city. Why? In the book of Deuteronomy, which is especially regarded as the theology of Moses, the phrase ‘the place the LORD chooses’ appears repeatedly in 21 verses. This is very important because in the place chosen by the LORD, He dwells in His Temple and establishes His name, where the Israelites must bring various sacrifices and offerings. And Jerusalem is the city chosen by the LORD (1 Kings 14:21; 2 Chronicles 12:13). Therefore, for the Jewish people, Jerusalem is a holy city.

So, what does it mean to rebuild the wall of Jerusalem? We know that the function of a city wall is to guard and protect the city from enemy attacks. Thus, for the Jewish people, rebuilding the wall means “guarding His name and preserving His presence” from all enemy attacks. When Nehemiah rebuilt the wall, he faced various attacks—from outside, from within, and even direct attacks against himself. Yet, by the accompaniment of Yahweh, Nehemiah succeeded in completing the wall in only 52 days.

Let us now apply this to ourselves: what does the case of Nehemiah rebuilding the wall mean for us today? For us, the temple as God’s dwelling place is the church (God’s people). Also, for us, the name of God expresses His work, His reputation, His character, His glory, and everything related to His person. Therefore, “rebuilding the wall of Jerusalem” for us today means guarding and preserving the church from the attacks of the enemy for the sake of His name, His glory, His work, and His reputation.

In Acts 20:28–30, Paul specifically speaks to church leaders about the coming of savage wolves. Of course, Paul was not referring to literal wolves, but to the devil and his evil spirits. They attack the church by causing its leaders to ‘teach false doctrines’ in order to ‘draw the disciples’ after themselves. This results in some disciples following one leader and others following another. Initially, the disciples followed only the guidance of the Holy Spirit within them, but after the attack of savage wolves upon certain leaders, division began among them.

Of course, not all leaders are attacked by these savage wolves. There are some leaders who ‘equip’ God’s people according to their gifts (Ephesians 4:11–12). These leaders do not draw disciples to themselves, nor do they exploit them financially through false teachings such as tithes, firstfruits (money), faith pledges, or other offerings. This does not mean that such leaders may not receive financial support if believers are moved to give.

Leaders who are not attacked by savage wolves will act as servants, not taking advantage of disciples, not manipulating them, and if necessary, making tents like Paul to meet their own needs and the needs of their co-workers. However, if leaders act like managers, recruiting followers and organizing plans to build their own ministry projects (such as buildings, monuments, etc.), such behavior will inevitably divide God’s people. This kind of behavior has fragmented the church into tens of thousands of denominations, as seen in Christianity today.

Now we continue with Nehemiah’s second task: gathering the exiles to be recorded in genealogies (Nehemiah 7:4–5). Verse 5 says, “Then my God put it into my heart to assemble the nobles, the officials, and the people to be registered by genealogy…” (ILT).

The task of registering the Jews who returned to Jerusalem was not merely listing their names. It also involved determining who truly belonged to Israel and who did not. For example, if a group—such as a priestly lineage—could not prove their Israelite ancestry, they were declared unclean for the priesthood (Nehemiah 7:64). This meant they were not allowed to serve in the Temple. Thus, those of uncertain lineage or who could not prove their identity as Israelites were not permitted to approach and serve Yahweh.

This is because Yahweh made the covenant at Sinai through Moses specifically with the nation of Israel. Although other peoples came out of Egypt with Israel, they were still not permitted to serve Yahweh in the Temple unless they truly belonged to the tribe of Levi. Therefore, determining whether someone truly belonged to Israel was crucial because it related to the Mosaic Covenant.

That is why, after Nehemiah gathered the people for registration, together with Ezra and the Levites, they read the Law to all the people. This reading led to confession of sins, prayers, and a renewed commitment to uphold the Mosaic Covenant. We see that the purpose of Nehemiah’s second task was to bring Israel back to faithfulness to that covenant.

Now let us apply this to our condition today as believers. We must understand that we are not bound to Yahweh through the Mosaic Covenant (Old Covenant). Rather, we are bound to Elohim—more precisely to El Elyon—through Jesus Christ in what is called the New Covenant. The New Covenant was originally intended for the house of Israel and the house of Judah, because they broke the Mosaic Covenant (Jeremiah 31:31). However, through the ministry of Paul and his team, the New Covenant was brought to the nations.

If we want to properly understand salvation, we must not ignore the matter of covenant. The church must first truly understand the New Covenant before proclaiming salvation to those who do not yet know Jesus Christ. The church must not merely preach “believe in Jesus and go to heaven” without teaching about the New Covenant.

The question is: does the church truly understand the New Covenant? If we examine the teachings of Jesus and His apostles, especially the distinction between the Old and New Covenants in the book of Hebrews, it would not be an exaggeration to say that the Christian world does not fully understand the New Covenant.

The unclear priesthood system—whether according to Aaron or Melchizedek—the confusion over which law applies (the Law of Moses or the law of the Spirit of life), and the emphasis on outward rather than inward matters all demonstrate this lack of understanding. If the church truly understood the New Covenant, it would not be divided into tens of thousands of denominations as it is today.

We will conclude our discussion on the history of salvation by summarizing key points to help us properly understand the work of Elohim’s salvation:

First, in the case of Noah: salvation means saving the earth—God’s focus is the earth.

Second, in the case of Abraham: salvation means establishing the kingdom of Israel in the promised land as a symbol of the Messiah’s kingdom on earth.

Third, in the case of the patriarchs (Abraham, Isaac, Jacob): salvation involves God’s sovereign choice, blessing, and discipline.

Fourth, the priesthood: Israel under Aaron, and the church under Melchizedek.

Fifth, regarding the Law: in the New Covenant, the Law is written in the heart.

Sixth, in God’s administration: salvation in every age is based solely on faith.

Seventh, regarding God’s name: in the Old Covenant, Yahweh; in the New Covenant, El Elyon.

Eighth, in the case of the Tabernacle of David: the church’s ministry is to become kings and priests on earth (Revelation 5:10).

Ninth, in the restoration of David’s tabernacle: salvation means a remnant chosen to reach all humanity.

Tenth, in the case of Jesus’ “offspring”: salvation through the victorious Christ to extend the days of Jesus on earth.

Eleventh, in the Year of Jubilee: salvation means freeing all people from the captivity of the devil.

Twelfth, in the return under Zerubbabel: salvation means rebuilding the temple; worship must be in spirit and truth.

Thirteenth, regarding the temple and Babylonian synagogues: the contrast between a great city (Babylon) and a holy city (Jerusalem); salvation emphasizes holiness, not physical grandeur.

Fourteenth, in Nehemiah’s rebuilding of the wall: salvation means protecting God’s people from enemy attacks, including the “savage wolves” that influence leaders to build their own kingdoms.

If we compare the doctrine of salvation (soteriology) commonly taught in Christianity and theological schools, we will see a difference from the understanding of salvation derived from its historical unfolding. Generally, salvation is understood as God choosing a small portion of humanity to go to heaven—a distant place—while the rest are condemned to eternal punishment in hell. This view arises from defining salvation without studying its history, particularly the history of Israel.

However, God’s chosen people who are given grace to understand salvation correctly will realize that we are called to serve with glorified bodies as kings and priests on this earth, as the earth moves toward a new heaven and a new earth, where ultimately all humanity becomes conformed to His image and fulfills His original plan to subdue the earth. Amen.