The Kingdom of Heaven in the Book of Revelation

Summary: The Book of Revelation is the revelation of Jesus Christ and His Church, conveyed through symbolic language.

Call to action: By His grace, we are able to live out the function of the Church as priests according to the order of Melchizedek, and as kings in everyday life.

We are entering a new theme, namely, ‘The Kingdom of Heaven in the Book of Revelation’. This means that we will discuss the theme of the Kingdom of Heaven as it is revealed in the Book of Revelation. This does not mean that we will look only at the Book of Revelation without quoting or paying attention to other books in the Bible. For the principle of hermeneutics affirms that only Scripture should interpret Scripture. Therefore, we will continue to consider the entire ‘line of thought’ of the Bible in understanding the Book of Revelation.

There are several things that need to be affirmed before we enter the Book of Revelation. First, the Book of Revelation is a revelation conveyed in symbolic language. Revelation 1:1 states, “The Revelation of JESUS Christ, which Elohim gave to Him… He made it known to His servant John” (ILT). The term ‘made it known’ here is translated from the Greek term ‘semaino’, derived from the root word ‘sema’, which means ‘sign/symbol’. Therefore, we must be careful not to interpret the Book of Revelation ‘literally’.

Second, the Book of Revelation is a book that is ‘positive’ in nature, in the sense that it is ‘restorative’. This is because the Book of Revelation reveals the PERSON OF JESUS CHRIST, as stated in the verse above. Thus, every calamity, plague, or any form of ‘destruction’ is merely a means or an event with the purpose of revealing the person of Jesus. We must focus on the revelation of the person of Jesus, and not on the frightening stories written in this book. Those frightening stories and expressions must be interpreted symbolically, in accordance with the symbolic language of the Book of Revelation. John 3:17 affirms, “For Elohim did not send His Son into the world to judge the world, but so that the world might be saved through Him” (ILT).

Third, the fulfillment of the Book of Revelation is inward in nature, because this book reveals a person, namely the person of Jesus Christ. In the history of interpretation, there are two main approaches to interpreting this book: historical interpretation and futuristic interpretation. Historical interpretation was very dominant before 1800 AD. Martin Luther interpreted the Antichrist as the Pope in the Catholic Church. Meanwhile, futuristic interpretation began to emerge from the 1800s until around 1995. This futuristic interpretation gave rise to teachings such as the rapture, the second coming of Jesus, a literal lake of fire understood as a literal hell, and so on. We do not completely reject either the historical or the futuristic approaches, but our inward interpretation is primarily based on Galatians 2:20 and Romans 8:19–21.

Fourth, since the revelation of the Book of Revelation is the revelation of the person of Jesus Christ, it is therefore also the revelation of the church as the Body of Christ, and the revelation of the Kingdom of Heaven, because that is the purpose of Jesus’ coming into the world—to establish His Kingdom on earth. There are two symbols in the Book of Revelation that we must pay attention to, namely the golden lampstands (chapter 1) and the throne—the throne of Elohim, the throne of the Lamb, and also thrones (chapters 20–22). We know that the golden lampstands are symbols of the church, and the throne is certainly a symbol of the kingdom. Thus, in broad terms, the Book of Revelation reveals to us a journey from the church to the kingdom, from lampstands to the throne.

We have affirmed that the Book of Revelation reveals the person of Jesus Christ, His church, and certainly His Kingdom. Let us consider Revelation 1:9 to gain an understanding related to the kingdom. Revelation 1:9 states, “I, John, your brother and companion in the tribulation and the kingdom and the perseverance of JESUS Christ, was on the island called Patmos because of the word of Elohim and the testimony of JESUS Christ” (ILT).

In this verse, the Apostle John refers to the recipients of his writing as companions. Here, companion has the same meaning as fellowship (koinonia), which is the main theme in John’s letters. However, in 1 John 1:3, the Apostle John writes to his recipients ‘so that’ they may have fellowship with him. This means that only if they receive the word he proclaims will there be fellowship with the Apostle John; if they reject it, there will be no fellowship. Here, there is an interesting fact that we need to observe.

The First Epistle of John is a general letter written to the churches in Asia Minor (the seven churches in Revelation 2 and 3). We know that the seven churches in Asia Minor had fallen because of three false teachings: the teachings of Jezebel, Balaam, and the Nicolaitans. That is why the Lord calls for the overcomers in each of the seven churches. Thus, in the First Epistle of John, the Apostle John writes to fallen churches. That is why John proclaims the word of God so that there may be fellowship among them.

This is different from the recipients of the Book of Revelation, where the Apostle John calls them companions. Specifically, the Apostle John calls them companions in the kingdom. This means that the Book of Revelation is specifically addressed to members of the church who have indeed received the proclamation of the Apostle John’s word and have had fellowship with him. The recipients of the Book of Revelation are companions of the Apostle John. The Apostle John proclaimed his visions on the island of Patmos not in order to establish fellowship among them, as was the case in the First Epistle of John to the fallen churches. Thus, both the Apostle John and the recipients of the Book of Revelation are in fellowship, and all are in the kingdom. Therefore, there is a difference between being in the church (being a church member) and being in the kingdom, as intended by the verse above.

Generally, such an understanding is difficult to grasp in the Christian world. At least, there are several reasons for this difficulty. First, it is almost never preached that the church has fallen because of three false teachings, and that the Lord always calls His overcomers in every age of the church. Second, at the coming of the Lord Jesus, there will be a sifting or sorting, as emphasized in the parables of the Kingdom of Heaven. This sifting means that there are church members who are accepted into the Kingdom of Heaven, but there are also those who are not. Third, there are expressions such as ‘believe in Jesus, go to heaven’, which are widely accepted in the Christian world. Heaven is understood as a pleasant place. Actually, the Bible says, “believe in Jesus, and you will receive eternal life (zoe).” Whether Christians grow in life (zoe) or not is another matter. The point is that in the Christian world, people tend to equate being in the church (being a church member) with being in the kingdom, whereas the Apostle John does not equate the two.

Let us continue our discussion of Revelation 1:9, this time focusing on the phrase, “because of the word of Elohim.” Let us quote Revelation 1:9 once again: “I, John, your brother and companion in the tribulation and the kingdom and the perseverance of JESUS Christ, was on the island called Patmos because of the word of Elohim and the testimony of JESUS Christ” (ILT).

In this verse, the Apostle John states the reason he was on the island of Patmos, where he was exiled or isolated. Generally, people believe that the Apostle John was exiled to the island of Patmos by the Roman emperor. However, Irenaeus, regarded as an early Church Father and a young man mentored by Polycarp (60–155 AD), stated that the writing of the Book of Revelation occurred during the reign of Emperor Domitian (81–96 AD). And Emperor Domitian did not persecute Christianity on a wide scale.

Nevertheless, let us examine all of John’s writings to understand the phrase “because of the word of Elohim.” Let us observe the fact that all of John’s writings have a major theme: the rejection of Jesus and His disciples by the religious world (especially its leaders). First, the opening of the Gospel of John already states that Jesus was rejected by His own people (John 1:11). Second, an analysis of the Gospel of John can be made based on the rejection by the leaders of Judaism (the Temple). Chapters 1–8 describe Jesus’ ministry while He was ‘in the Temple’ and then His departure from it (8:59). Chapters 9–12 describe Jesus’ ministry ‘outside the Temple’ before He withdrew from the crowds (12:36). After an evaluation of why Jesus was rejected by Judaism (12:37–43), chapters 13–21 describe Jesus’ ministry to His disciples and His death on the cross. Thus, the entire Gospel of John has the theme of the rejection of Jesus and His disciples by the religious world. John 15:18–25 affirms that the world hates Jesus and His disciples. The ‘world’ here is the religious world, because they possess the Law (15:25).

Third, the First Epistle of John was written to fallen churches (the religious world at that time), so that there might be fellowship with the Apostle John. This means that, in general, fellowship no longer existed. Fourth, 3 John 1:9 records a man named Diotrephes, who sought to be preeminent in the church and did not receive the Apostle John and his team. Based on these facts, it is reasonable to interpret that the Apostle John was on the island of Patmos primarily BECAUSE HE WAS EXCLUDED BY A DEGRADED RELIGIOUS WORLD. Thus, the meaning of the phrase ‘because of the word of Elohim’ is that the Apostle John was on the island of Patmos primarily because the word of Elohim he proclaimed was not accepted by the fallen churches at that time, although it is also possible that Emperor Domitian did exile John to the island of Patmos.

Let us apply this to our present context. His chosen people certainly understand clearly that the church has fallen and fragmented into tens of thousands of denominations. Given the current condition of the Christian world, the majority—or the masses—will certainly reject the word of Elohim, especially concerning the Kingdom of Heaven. Therefore, the Book of Revelation becomes a book that is ‘hidden’ from the masses.

Let us continue our discussion by looking at Revelation 1:6, which states, “and has made us kings and priests to Elohim and His Father; to Him be glory and dominion forever and ever. Amen” (ILT). This verse affirms that Jesus Christ made us kings and priests after He washed our sins with His blood (verse 5).

His death, resurrection, and ascension into heaven were intended to make us kings and priests. The question for us now is: can Jesus Christ fail in making us kings and priests? Let us look at the case of Peter and his brother Andrew, when Jesus said, “I will make you fishers of men” (Matthew 4:19). Did Peter and Andrew fail to become fishers of men? Indeed, Peter failed at times, and Andrew as a human being also failed at times, but Jesus never failed. On the day of Pentecost, in a single sermon, Peter and the other disciples “caught” 3,000 souls. The failures of Peter and the other disciples were part of the process Jesus used to make them fishers of men.

Let us look at another case in Genesis 1:26–28. Here, Elohim intended to create humans in His image and likeness. Many people assume that when Adam and Eve were in the Garden of Eden, they were already in His image and likeness. In fact, Adam and Eve were still in a state of innocence—not yet sinful, but also not yet holy, in the sense of not yet partaking of the nature of Elohim. Adam and Eve were being processed in the Garden of Eden through the presence of two trees: the tree of knowledge (a symbol of the kind of life of ‘death’), and the tree of life (a symbol of the kind of life of Elohim = ‘zoe’). And the fall was part of the process that Elohim used so that humans could become in His image and likeness. The one who designed the fall and caused all humanity to enter the realm of death was not human desire, but the will of Elohim Himself (Romans 8:20–21). Yet, in the end, all creation will be liberated and enter into the freedom of the glory of the children of Elohim. The plan and will of the Father to make all humanity in His image and likeness will not fail.

The church, according to the Epistle of Peter, is a royal priesthood, meaning that all members of the church are priests and kings (1 Peter 2:9). If we look at the Christian world, there is a division of church members into clergy–laity (Catholicism) and pastor–congregation (Protestantism). Spiritual matters are handled by priests or pastors, while secular matters are handled by the laity or congregation. This division of the church into two groups is not a trivial matter, because it results from false teaching, which in the Book of Revelation is called the teaching of the ‘Nicolaitans’. The Latin sense of ‘niko’ means ‘to conquer’, while ‘laos’ refers to the common people (laity). Through this false teaching of the Nicolaitans, hierarchy or human governmental systems entered the church. The church is no longer the Body of Christ (an organism), but has become a “Body of Christ” governed by human administration. The authority of the church, which was originally the authority of Life (‘zoe’), is now mixed with the authority of denominational leaders. In such a condition, it is no longer possible for church members to function as priests and kings.

But has Jesus failed to make us kings and priests? Certainly not, because Jesus has members of His church who are outside the system of human governance and who follow the Lamb wherever He goes (Revelation 14:4).

We have discussed that Jesus is making us kings and priests after He cleansed our sins by His blood (Revelation 1:5–6). We need to remember that the Book of Revelation is the revelation of the person of Jesus Christ within His church, within His Kingdom, and also within His overcomers. Indeed, making His church able to function as priests and kings is the central and primary theme of the Book of Revelation. Through symbolic language, we see throughout the Book of Revelation how the old heaven and earth are “destroyed” and become a new heaven and a new earth. We know that the ‘new heaven and new earth’ are symbols of restored humanity, particularly His overcomers.

Now we will discuss the purpose of Jesus Christ in forming us to become kings and priests. Let us consider Revelation 5:8–10: “…the four living creatures and the twenty-four elders fell down before the Lamb… and they sang a new song, saying… You have purchased us for Elohim from every tribe and tongue and people and nation, and You have made us kings and priests to our Elohim, and we shall reign on the earth” (ILT). It is clear from this passage that the ‘four living creatures and the twenty-four elders’ are symbols of kings and priests. For it is emphasized in the passage above that Jesus Christ purchased them and made them kings and priests, and even explains the purpose of making them kings and priests—namely, to reign on the earth. This is fulfilled when the Lord Jesus comes ‘in and through’ His overcomers and establishes His Kingdom for a thousand years (Revelation 20:4).

Let us look at the Book of Romans to compare the purpose of the coming of the Lord Jesus ‘in and through’ His overcomers. Salvation in the Book of Romans (chapters 1–8) is explained systematically by Paul through three expressions: justification by faith, sanctification by faith, and glorification by faith. In the Christian world, the event of glorification by faith (Romans 8:19–21) is almost never preached. Yet, this event is precisely the climax of salvation.

If this glorification by faith is not preached and understood, then erroneous concepts about the coming of the Lord Jesus will arise. It is commonly accepted that the Lord Jesus will “rapture” us to heaven, to a pleasant place where people do nothing but sing and ceases His work, allowing the earth and the people in it to enter hell forever. Such a concept arises from a failure to understand the work of salvation accomplished by the Lord Jesus.

Consider Romans 8:19–21. It is emphasized there that all creation eagerly awaits the revealing of the sons of Elohim (the overcoming church), where ultimately all creation will enter into the freedom of the glory of the sons of Elohim. Thus, the overcoming church will function as kings and priests, reigning on the earth with glorified bodies to liberate all creation.

Let us first try to apply the matter of becoming kings and priests within the Christian world. In Christianity today, denominations are the kingdoms of their leaders; some even say, “We are like the tribe of Levi,” and therefore have the right to receive tithes from the congregation (the priesthood according to the order of Aaron). Meanwhile, Jesus makes His overcomers to function as priests according to the order of Melchizedek, just as Jesus Himself is the High Priest according to the order of Melchizedek (Hebrews 7).

Regarding kings, Jesus firmly said that no one among you should be called a leader (Matthew 23:8–12). His overcomers only equip the disciples of the Lord, as did the leaders of the early church, without drawing them to themselves (Acts 20:29–30; Ephesians 4:11–12), much less drawing money from the disciples of the Lord through various teachings such as tithes, firstfruits (money), and faith pledges. His overcomers do not possess any authority over the disciples of the Lord, as denominational leaders do. His overcomers are formed by Jesus to be kings over their own hearts. They are being trained to rule their own minds, emotions, and wills. But in His time, His overcomers will become kings and priests according to the order of Melchizedek and will liberate creation from the bondage of sin.

Let us move on to the coming of the Lord Jesus recorded in Revelation 1:7: “Behold, He is coming with the clouds, and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn because of Him. Yes, amen.” We know that the Lord Jesus will come again to establish His kingdom on the earth. There is a phrase we will now discuss, namely, ‘He is coming with the clouds’.

To understand this phrase, we need to have a correct understanding of the Lord’s coming, because in Christianity it is common to speak of “the second coming of the Lord Jesus.” In fact, in the Bible there is no expression “the second coming of the Lord.” Behind the expression “second time” lies an understanding as though Jesus Christ will come again in the form of a male physical body, just as in His first coming.

Let us briefly look at six Greek terms related to the Lord’s coming.

The first term is PAROUSIA. This term appears 24 times in the New Testament and comes from the verb ‘paremi’, meaning ‘to be present’. As a noun it means ‘presence’. Parousia never refers to the act of coming or arriving, but rather to the presence of someone who has already come. Its usage in the New Testament is also never related to the physical coming of the Lord. Thus, ‘parousia’ means presence. Where two or three are gathered in His name, there the Lord is. That is His presence. That is His coming.

The second Greek term is APOKALUPSIS. This term comes from the verb ‘apokalupto’, meaning ‘to uncover’ or ‘to reveal’, emphasizing a revelation. It refers to the unveiling of someone who was previously concealed.

The third Greek term is EPIPHANEIA. This term appears six times in the New Testament. It comes from a verb meaning ‘to bring to light’ or ‘to make visible’. As a noun it means ‘manifestation’. This term is used to express the glory and splendor manifested by the Lord’s coming.

The fourth Greek term is PHANEROO, which means to make manifest or visible. However, this does not mean a presence visible to the physical eye, but rather a perception.

The fifth Greek term is ERCHOMAI. This term is used to indicate the actual act of coming. It is not the same as parousia, which means the presence of someone who has already come. Erchomai is used in our verse above, Revelation 1:7: “Behold, He is coming (AN ACTUAL ACT OF COMING) with the clouds…”

The sixth Greek term is HEKO. This word emphasizes coming to a particular place. It appears in Revelation 2:25: “But hold fast what you have until I COME.”

From these six Greek terms translated as coming, we can understand that the Lord’s coming does not necessarily have to be a physical coming, as implied by the phrase “the second coming of the Lord.” In fact, the Lord’s coming occurred on the Day of Pentecost (the outpouring of the Holy Spirit). For Jesus promised His disciples, “I will not leave you as orphans; I will come to you” (John 14:18). Jesus spoke this promise of coming again to His disciples on the last night. If Jesus were to come later “a second time,” then His promise to the disciples would not have been fulfilled, since all His disciples had already died. But the truth is that Jesus came back to His disciples in the person of the Holy Spirit on the Day of Pentecost. Thus, His promise to come again was fulfilled.

Furthermore, throughout the Bible, when the term “cloud” is singular, it always refers to ‘the cloud of God’s glory’ or to the person of God Himself. But when it is plural (“clouds”), it refers to ‘the witnesses of God’ (the saints). Therefore, the expression “He is coming with the clouds” means that Jesus Christ will come ‘in and through’ His witnesses. This is the event of ‘the glorification of the sons of Elohim’ described in Romans 8:19–21.

We are still reflecting on Revelation 1:9 to gain an understanding of ‘fellowship’ with the apostle John. Revelation 1:9 states: “I, John, your brother and companion in the tribulation and kingdom and patience of JESUS Christ, was on the island called Patmos because of the word of Elohim and the testimony of JESUS Christ” (ILT).

We know that the book of Revelation is addressed to people who have ‘fellowship’ with the apostle John. For when he sent the letter of 1 John to the seven churches that had fallen because of the three false teachings of Jezebel, Balaam, and the Nicolaitans, he did not greet the recipients as ‘brothers and companions’. Instead, he wrote 1 John so that those who received his message might have fellowship with him (1 John 1:3).

Let us note three things from the verse above regarding ‘fellowship’ with the apostle John. First, we have fellowship with the apostle John ‘in tribulation’. Second, we have fellowship with the apostle John ‘in the kingdom’. Third, we have fellowship with the apostle John in ‘the patience of Jesus Christ’.

We need to understand that what the apostle John means by tribulation is not the kind of tribulation experienced by all fallen humanity. Rather, he means ‘tribulation in the kingdom’, and also ‘tribulation that can only be endured by the patience of Jesus Christ’. In other words, tribulation that arises because we are being processed to take part in the kingdom of heaven.

We must experience tribulation in order to take part in the kingdom of heaven. Acts 14:22 says, “…we must enter the kingdom of Elohim through many tribulations” (ILT). Tribulation in entering the kingdom of heaven may come in the form of difficulties in family life, work, illness, or other kinds of hardship. Indeed, as we see in Revelation 1:9, there will also be tribulation because we receive the word about the kingdom of heaven—a tribulation of being “excluded” from mainstream Christianity.

However, we must be clear that entering the kingdom of heaven is FREE. We pay no price whatsoever to take part in the kingdom of heaven. The primary and sole reason we enter the kingdom of heaven is: “…for your Father has been pleased to give you the kingdom” (Luke 12:32). But the Father in heaven needs to prepare us to enter the kingdom. The preparation or process required to enter the kingdom of heaven is ENTIRELY THE FATHER’S RESPONSIBILITY. When Jesus said to Peter and Andrew, “I will make you fishers of men,” whether or not Peter and Andrew would become fishers of men was ENTIRELY JESUS’ RESPONSIBILITY.

By experiencing tribulation as the Father’s process to prepare us to receive the kingdom of heaven, we experience a kind of ‘fellowship’ with the apostle John, and even a ‘fellowship’ with God’s chosen people throughout the church age’. This is truly a fellowship with the people who are called and also chosen—namely, the overcomers who are called, chosen, and faithful (Revelation 17:14). Fellowship with the apostle John is not fellowship with the church that has fallen because of the teachings of Jezebel, Balaam, and the Nicolaitans (Revelation 2–3).

We are still speaking about fellowship. It must be emphasized again that the apostle John wrote the book of Revelation to his companions, unlike his letter to the seven churches in Asia Minor, where his purpose was that there might be fellowship with him (1 John 1:3).

The book of Revelation is the apostle John’s writing concerning what he saw (Revelation 1:19). Naturally, if we are in fellowship with a friend, what we “see” will not differ from what he sees. If someone, when reading the book of Revelation, sees the “Antichrist,” “catastrophes,” “the devil,” “the mark 666,” “the lake of fire” as eternal hell, and other “terrifying” matters, then surely his “fellowship” with the apostle John is problematic. Indeed, the book of Revelation does mention the Antichrist, 666, the devil, the lake of fire, and calamities, but all these come to the surface because Jesus Christ reveals Himself to the apostle John. The apostle John saw Jesus Christ, His kingdom, and of course His church, including His overcomers.

Now we will discuss what the apostle John saw in Revelation 1:20: “The mystery of the seven stars which you saw in My right hand, and the seven golden lampstands: the seven stars are the angels of the seven churches, and the seven lampstands are the seven churches.” First, the apostle John saw the seven stars, which are the angels of the seven churches. The term “angel” here does not necessarily mean a winged heavenly being. Paul said that the Galatian church received him as an angel of Elohim (Galatians 4:14). The term angel means messenger, and often refers to humans. Thus, the seven stars are the seven messengers of the churches (people). Furthermore, Jesus calls Himself the Morning Star, and He will also grant the Morning Star to His overcomers. Therefore, a star is a symbol of the sons of Elohim. The seven stars are symbols of the seven sons of Elohim.

Second, the apostle John saw seven golden lampstands, which are the seven churches. But we must not hastily interpret that the seven churches are the seven churches in Asia Minor to whom John sent the book of Revelation. To explain this, let us consider Revelation 1:13: “And in the midst of the lampstands was One like a Son of Man…” The original text here should not be translated “like the Son of Man,” as if referring only to Jesus Christ. Rather, it should be translated “like a son of man” (like the form of a human being), meaning it refers to Jesus Christ (Christ the Head) and the sons of Elohim (Christ the Body). Thus, in the midst of the lampstands (the church) are the Lord Jesus and the sons of Elohim.

Let us compare this with Revelation 3:20, where Jesus is outside the door of the church in Laodicea (a church in Asia Minor). Jesus and the sons of Elohim are in the midst of the true church, but Jesus is outside the door of the degenerated church in Asia Minor. Therefore, the seven golden lampstands seen by the apostle John are the true church, and this true church is not the seven churches in Asia Minor. That is why, in each of the messages to the seven churches in Asia Minor, there is always a call to His overcomers, because the seven churches in Asia Minor had degenerated. From this reality, we can understand that ‘what the apostle John saw was Jesus and His overcomers, who are in the midst of the true church’.

In Christianity, it is common for Christians to refer to the church as a denomination. This proves that Christianity does not see the true church. It appears that Christianity has a problem in its fellowship with the apostle John. By His grace, we obtain fellowship with the apostle John and can see as he sees.

We have discussed the vision of the apostle John in Revelation 1:20, where the golden lampstands are the true church and the seven stars are His overcomers, who are the messengers of the churches. We will move on to discuss the seven churches in Asia Minor, but because our theme is ‘the kingdom of heaven’, we must emphasize the distinction between ‘the people of the kingdom of heaven’ and church members, especially the churches in Asia Minor that had degenerated.

In Revelation 1:9, which we have discussed, it is stated that the apostle John wrote his letter as a companion. Clearly, the companions of the apostle John are not all the members of the degenerated churches in Asia Minor. The First Epistle of John is a general letter to the churches in Asia Minor, with the purpose that there might be fellowship for those who receive his message (1 John 1:3). And fellowship with the apostle John is fellowship in the kingdom (Revelation 1:9). Thus, only those who have fellowship with the apostle John are what we call ‘the people of the kingdom’. Once again, we cannot say that all members of the churches in Asia Minor are the people of the kingdom, because the people of the kingdom are church members who have fellowship with the apostle John.

It is hoped that this matter will become increasingly clear as we discuss the churches in Asia Minor one by one. In fact, the word of God to the seven churches in Asia Minor is addressed to the messengers of the churches, symbolized as the seven stars. Then these messengers convey the word of God to the congregation, and whoever has ears will certainly hear the word of God. Therefore, we must be clear that not all church members will hear the word of God delivered by these messengers. Those who receive the grace to hear are the ones who receive the word conveyed by the messengers, and they are called the overcomers.

Perhaps this will be clearer if we directly apply it to Christianity today. We know that Christianity is not the true church, because the true church born on the Day of Pentecost has been fragmented into tens of thousands of denominations, forming what we now know as Christianity. In Christianity, many are called, but few are chosen. To these few who are chosen, the Father in heaven is pleased to give the kingdom of heaven (Luke 12:32). Those who receive the grace to be chosen are called in the Gospel of Luke “the little flock,” as opposed to the “great flock” in Christianity. Indeed, it is this “little flock” that we have referred to above as the people of the kingdom.

We should not immediately judge that the “little flock” consists of famous people or those who are “mightily used by God” in the Christian world. We will understand this more clearly after we discuss one by one the seven churches in Asia Minor, and also examine the things that caused these congregations to decline. Perhaps this “little flock” consists of simple people, but they received grace to listen to the word delivered by the messengers of the churches. Everything is purely by His grace. No one can boast for any reason.

Before we discuss the seven churches in Asia Minor, we need to clearly see the condition of these seven churches. The churches to which the apostle John wrote letters were very different in their condition compared to the churches to which the apostle Paul and the apostle Peter wrote. To see the difference in the condition of these churches, we will use one principle in understanding all the writings of the New Testament, namely the principle of the ‘Trilogy’.

This Trilogy principle is written in Proverbs 22:20–21, as follows: “Have I not written to you THREE TIMES with counsels and knowledge, to make you know the certainty of the words of truth…” (ILT). The principle of ‘speaking three times’ is God’s principle in speaking so that we may know the truth. Indeed, all the writings of the New Testament are God’s way of speaking ‘three times’ to us through His three servants: Peter, Paul, and John. All the books of the New Testament can be grouped into three sections: the group of Peter, Paul, and John. We will not discuss this further here, because we already have written about this elsewhere.

What must be emphasized now is that the churches to which Peter and Paul wrote WERE TRUE CHURCHES. A true church here does not mean that these churches had no problems or theological errors. Rather, they are called true because they HAD FELLOWSHIP WITH PETER AND PAUL. However, the seven churches in Asia Minor DID NOT HAVE FELLOWSHIP WITH THE

APOSTLE JOHN. In fact, the apostle John wrote a general letter to these seven churches so that there might be fellowship with him (1 John 1:3).

Why did the seven churches in Asia Minor not have fellowship with the apostle John? All this began with the presence of “savage wolves,” as Paul had said (Acts 20:29–30). These savage wolves attacked church leaders so that, through false teachings, these leaders drew the Lord’s disciples to themselves. This is what caused the true church to split into tens of thousands of denominations as we see today. Even toward the end of his life, Paul himself was abandoned by all those who were in Asia Minor (2 Timothy 1:15). When Peter and Paul had died as martyrs, and the apostle John began to minister to the seven churches in Asia Minor, the ‘behavior’ of leaders who drew the Lord’s disciples to themselves had been justified and had become a ‘teaching’, namely the false teachings of the Nicolaitans, Balaam, and Jezebel, as we will see later. Thus, because of the attack of savage wolves against church leaders, the apostle John did not have fellowship with the churches in Asia Minor. There were “Diotrephes-like” figures in the declining church who openly rejected an apostle.

By understanding the true ‘condition’ of the seven churches in Asia Minor, we are ready to know the truth of the true church, the truth of the kingdom of heaven, and the person of Jesus Christ Himself, who is the truth. If someone does not see the true ‘condition’ of the seven churches in Asia Minor, then he is not ready to understand the truth. If someone does not see the true ‘condition’ of the Christian world, then he is also not ready to understand the truth of the kingdom of heaven as revealed to the apostle John.

We have emphasized that the churches to which Peter and Paul wrote were true churches—true in the sense that there was still ‘fellowship’ with the apostles, even though there were certainly problems and theological errors here and there. However, the seven churches in Asia Minor were no longer true churches because there was no ‘fellowship’ (koinonia) with the apostle John, and some of their leaders even rejected the apostle John.

Let us begin with the first church mentioned in Revelation 2–3, namely the church in Ephesus. Of course, we will not discuss all the points addressed to the church in Ephesus, but only a few related to the understanding of the ‘kingdom of heaven’ as revealed in the book of Revelation. The important point here is found in Revelation 2:6, as follows: “Yet this you have: you hate the works of the Nicolaitans, which I also hate.”

Because the book of Revelation uses symbolic language, ‘Nicolaitans’, from the Greek ‘Nicolaitai’, means ‘to conquer the laity’ (nikao = to conquer, laos = the people/laity). Thus, ‘Nicolaitans’ refers to the actions of leaders who subjugate church members, causing the church to be divided into two groups: the ‘conquerors’ and the ‘conquered’. This division then continued, and in the Catholic Church, the ‘conquerors’ are called the priestly class, while the ‘conquered’ are called the laity. In Protestant churches, these two groups are commonly called ‘pastors’ and ‘congregation’.

In the church in Ephesus, this ‘Nicolaitan’ practice existed only as a ‘practice’ carried out by some leaders, but it later developed into a ‘teaching/doctrine’ (Greek: didachē) in the church in Pergamum (Revelation 2:15). It is interesting to note that the term ‘Pergamum’, or Greek ‘Pergamos’, means ‘marriage’ or ‘union’. In a church that had “married” the world, the Nicolaitan practice had become a doctrine. For those who study church history, it is clear that the church had “married” the world when the Roman Emperor Constantine accepted Christianity, making it the state religion. The world no longer persecuted the church but had “married” and united with it. Indeed, the church became “large,” but the Lord hates both the teaching and the followers of the Nicolaitans.

Thus, within the worldly church, Nicolaitanism became a doctrine and was generally accepted. In fact, the damage caused by the Nicolaitan teaching undermines the priesthood of all believers (1 Peter 2:9) and ultimately also the authority of the church (Matthew 23:1–8). In the worldly church, these conquerors of the laity teach doctrines of leadership that essentially introduce hierarchy and human systems of government. Church authority is no longer the authority of Life, because the church is an organism; rather, in the worldly church, authority lies in the hands of leaders.

However, the people of the kingdom do not partake in the teaching of the Nicolaitans. All members of the people of the kingdom, to whom the Father is pleased to give the kingdom, are formed into ‘kings and priests’ (Revelation 1:6). The people of the kingdom do not conquer, nor are they conquered by leaders.

We move on to the second church, the church in Smyrna. Let us observe the condition of the church in Smyrna: “I know your tribulation and your poverty—but you are rich—and the slander of those who say that they are Jews and are not, but are a synagogue of Satan” (Revelation 2:9). The term ‘Smyrna’ in Greek means ‘myrrh’, and myrrh is a symbol of suffering. Thus, the church in Smyrna is a church that experienced suffering.

There were two causes of suffering for the church in Smyrna. First, suffering at the hands of the Roman Empire at that time. Yet, even though the church in Smyrna was persecuted and became materially poor, the Lord said that they were spiritually rich. Second, they suffered because of ‘slander’ (Greek: ‘blasphemia’ = blasphemy, evil speech) from those who claimed to be Jews but were not. We must understand that the “Jews” referred to here were those within the church in Smyrna. Thus, the suffering of the church in Smyrna came from outside (the Roman Empire) and from inside (those who claimed to be Jews).

We will discuss suffering that comes from within the church, because suffering or challenges from outside are usually easier to face. To understand internal challenges, we need to know the difference between Judaistic worship and the worship of the true church. There are four focal points of Judaistic worship: the Temple, the Law, the priestly system, and the promises of Yahweh. The Jews had to worship at the Temple in Jerusalem, obey the Law written “on stone tablets,” adhere to the priesthood according to Aaron, and receive promises such as the land of Palestine and other material blessings. If we look carefully, the essence of Judaistic worship is “external,” with blessings that are material in nature.

But the worship of the true church is spiritual. Jesus said to the Samaritan woman: “But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth…” (John 4:23). Worship ‘in spirit’ means worship that follows the ‘leading of the Holy Spirit’ within. And worship ‘in truth’ (Greek: ‘aletheia’ = truth or reality) means worship in reality, not worship in symbols or external forms as in Judaism. Judaistic worship is indeed symbolic or external, but when Jesus came and fulfilled the Law, the worship of the true church must be worship of ‘essence’ or ‘inner reality’.

Let us apply this understanding of worship directly to the Christian world. Does the Christian world worship in spirit and truth? We can answer this easily by observing the priestly system in Christianity. Because of the Nicolaitan teaching we have discussed, it is clear that the priestly system in the Christian world follows neither the order of Aaron (Judaism) nor the order of Melchizedek (the true church). When the priestly system is already mixed up, every religious leader in each denomination can easily create their own “written” rules: one must come to this or that building, must pay tithes, firstfruits (money), and so on. Must… must… and must… Worship in the Christian world becomes very “material,” like Judaism. But the worship of the people of the kingdom is “…to follow the Lamb wherever He goes” (Revelation 14:4). The people of the kingdom can follow Jesus wherever He goes because there is an anointing within that enables them to hear the voice of Jesus (1 John 2:20, 26; John 10:27).

We now come to the third church, the church in Pergamum (Revelation 2:12–17). We have discussed that the term ‘Pergamum’, or Greek ‘Pergamos’, means ‘marriage’ or ‘union’. Here we see that in a church that has “married” the world, not only has Nicolaitanism become a doctrine, but also ‘Balaam’. The teaching of Balaam is a doctrine that justifies the practice of ‘using God’s gifts to receive payment’. In 2 Peter 2:15, the ‘way of Balaam’ is emphasized as loving wages for wrongdoing. The letter of Jude also emphasizes, “…for pay they have rushed headlong into the error of Balaam…” (verse 11).

Because the book of Revelation is a prophetic book, we know that the fulfillment of the “Pergamum-type church” occurred when the Roman Emperor Constantine accepted Christianity as the state religion. At that time, everyone who served God received wages from the state treasury. This practice of serving God and receiving wages in this way was unknown in the early church, when the true church had not yet fallen and declined like the churches in Asia Minor.

But ‘Balaam’ had become a doctrine, meaning it was widely accepted and regarded as right in the era of the church in Pergamum. Of course, there are New Testament verses that say “the worker deserves his wages” or, as Paul said, “do not muzzle the ox while it is treading out the grain.” If someone becomes an adherent of the ‘teaching of Balaam’, they will find many verses and proofs from the Bible to support it. But if someone receives grace before Him, they will clearly see the difference between the early church, where there was no teaching of Balaam, and the churches that have accepted the teaching of Balaam. Thus, the issue here is whether or not we receive grace to see.

Let us look at the Christian world today. Has the ‘teaching of Balaam’ been widely accepted in Christianity? Once again, this is a matter of whether someone “sees” or not. Before Jesus came to the Temple of Judaism, all the “ministries” of the priests, Pharisees, and scribes were not considered a problem by anyone. But because Jesus “saw” that there was commerce in the Temple and that the leaders of Judaism were profiting from their ministry, “commotion” began. If Jesus were to “come a second time” into the Christian world, there would certainly be “commotion” again.

Let us consider a faithful witness in the church in Pergamum, namely Antipas (verse 13). In church history, there is no record of a leader named Antipas. Because the book of Revelation uses symbolic language, the Greek meaning of ‘Antipas’ is ‘anti’ = against, and ‘pas’ = all. That is, this faithful witness was “against all.” He was against the church in Pergamum not because he sought trouble, but because he held fast to the Lord’s name and did not deny his faith.

Likewise today, the people of the kingdom are “against” the Christian world not because they seek trouble, but because they refuse to partake in the teachings of Balaam and the Nicolaitans that have been widely accepted.

We now come to the church in Thyatira (Revelation 2:18–29). We must emphasize that the book of Revelation is a prophetic book, and therefore the seven churches in Asia Minor depict churches that would appear in the Christian world throughout history. If we observe the first three churches—Ephesus, Smyrna, and Pergamum—there is no promise of the Lord’s coming. But for the next four churches, we find promises regarding His coming: the church in Thyatira (Revelation 2:25), the church in Sardis (Revelation 3:3), the church in Philadelphia (Revelation 3:11), and the church in Laodicea as the final type, which will certainly exist until the Lord’s coming.

Thus, the fulfillment or type of the churches in Ephesus, Smyrna, and Pergamum has already occurred in Christian history and no longer appears because they did not receive a promise concerning His coming. But the next four churches—the types of Thyatira, Sardis, Philadelphia, and Laodicea—will continue to exist until the Lord’s coming. Many Christians believe that these last four churches have also already been fulfilled in the Christian world. Therefore, if we observe the Christian world today, we will see several characteristics of these four churches. Stating that the types of Ephesus, Smyrna, and Pergamum have been fulfilled and no longer appear does not mean that false teachings such as those of the Nicolaitans and Balaam no longer exist in Christianity. We see that the three false teachings—Nicolaitans, Balaam, and Jezebel—strongly color the Christian world today.

Let us discuss the teaching of Jezebel found in the church in Thyatira. Revelation 2:20 states: “But I have this against you, that you tolerate the woman Jezebel, who calls herself a prophetess and teaches and leads My servants astray, so that they commit sexual immorality and eat things sacrificed to idols.” The term ‘Jezebel’ here is certainly symbolic, consistent with the nature of the book of Revelation, and to understand the meaning of this symbol, we need to look at Jezebel’s history.

There are several things we need to note about Jezebel in Israel’s history. First, Jezebel was the wife of King Ahab who worshiped Baal, and in the case of Naboth’s vineyard, she usurping her husband’s authority (1 Kings 21:7–8). Thus, ‘Jezebel’ in the church refers to leaders who usurp the authority of Jesus (the authority of Life) by introducing hierarchy (a human system of government) into the church. Second, Jezebel is a person with a strong will, enabling her to “seduce” not only the nation of Israel but also her husband to worship Baal (1 Kings 21:25). Thus, “Jezebel” in the church refers to leaders who possess “appeal or charisma” so that they can draw the Lord’s disciples to follow their own desires. Third, Jezebel was able to destroy the prophets of the Lord and sustain false prophets by feeding them from her royal table (1 Kings 18:4, 19). Thus, “Jezebel” in the church refers to leaders who “silence” the voices of true prophets and give room/reward to false prophets to speak/teach.

Many people believe that the characteristics of the church in Thyatira are very strikingly manifested in the Catholic Church. The wealth possessed by the Catholic Church and the authority of the Pope are clearly revealed in the symbol of “Jezebel.” However, we should not assume that “Jezebel” does not exist in other denominations, because every denomination certainly has its own “Jezebel.” In such church conditions, the Lord has a kingdom people depicted by the “Elijah” community and His chosen 7,000.

Now we will discuss the type of church in Sardis (Revelation 3:1–6). Let us pay attention to the words of the Spirit to this church: “…I know your works; you have a name that you are alive, but you are dead! Wake up, and strengthen what remains and is about to die… Remember, therefore, how you have received and heard; keep it, and repent…” (3:1–3). To understand the Spirit’s words to the church in Sardis, we need to look back at the preceding church in Thyatira.

We have emphasized that the characteristics of the church in Thyatira were fulfilled in the Catholic Church, and church historians generally refer to the era of the Catholic Church as the “Dark Age of the Church.” This dark age lasted for approximately 1,000 years, beginning in the 6th century until the coming of Martin Luther in 1517. Then, after the era of the church in Thyatira, God raised up the type of church in Sardis, which we call the Protestant churches, as a response to the dark age of the church.

We all acknowledge that Martin Luther was used by God and that the Reformation came from God. Several core truths were restored at that time, namely sola fide, sola gratia, and sola scriptura (by faith alone, by grace alone, and Scripture alone). It cannot be denied that Martin Luther’s Reformation caused thousands of people to return to their original faith, and the Bible began to be opened and studied again. However, after some time, it seems that this Reformation movement was hijacked by political interests. Several nations wanted to free themselves from the power of Rome. In some countries such as England, Germany, and others, the church even became united with the state.

But God continued to reform His church, giving rise to other movements after Martin Luther, such as the Baptists, Presbyterians, Holiness movement, and so on. It can be said that the type of church in Sardis was marked by revival after revival. But because of human interests, revivals that were initially pure and from God later declined and even opposed subsequent movements of God. Thus, the history of revival always follows the same pattern. First, God’s visitation produces spontaneity and genuine fellowship. Then, human interests infiltrate, resulting in what is called the “institutionalization process,” where the institution then rejects subsequent movements of God.

Let us take one example of a revival that still belongs to the type of church in Sardis, namely the revival in America in 1901, known as the Pentecostal movement. We will quote this Pentecostal movement from the book Pentecostalism (1966) by John T. Nichol, page 85, as follows:

“Brother Seymour was recognized as the nominal leader. But we had no pope or hierarchy. We were brethren. We had no human program. God Himself led. We had no priestly class, nor any priestly office. All these things came later, with a departure from the (Pentecostal) movement…. No one knew what was coming, what God would do; everything was spontaneous, governed by the Spirit… We did not have to receive directions/signals from leaders… The meetings were controlled by the Spirit, from the Throne” (end quote).

By observing the pattern of revival in the church of Sardis, we can understand why the Holy Spirit said, “you have a name that you are alive, but you are dead.” At first there was life because of God’s visitation, then because of human interests, death occurred. But the kingdom people within the type of church in Sardis are described as follows: “Yet you have a few people in Sardis who have not soiled their garments; they will walk with Me in white, for they are worthy” (Revelation 3:4).

We continue our discussion of the kingdom of heaven and now enter into the church in Philadelphia (Revelation 3:7–13). We have discussed that the type of church in Sardis is the type of “revival after revival,” beginning with Martin Luther and continuing thereafter. In the church in Philadelphia there were also reformations and revivals, but the type of revival in the church in Philadelphia is not the same as in Sardis. Of the seven churches in Asia Minor, only the church in Philadelphia and the church in Smyrna were not rebuked by the Holy Spirit.

However, even though there is no rebuke of the Spirit for the churches in Smyrna and Philadelphia, the Lord still calls His overcomers within both churches. This call to His overcomers clearly proves that both the church in Smyrna and the church in Philadelphia fall into the category of “fallen churches.” We must clearly understand that the seven churches in Asia Minor in the time of the apostle John cannot be equated with the churches in the time of the apostles Peter and Paul. There was no call to overcomers in the churches of Peter’s and Paul’s time as we see in the seven churches in Asia Minor.

Let us consider the meaning of the term ‘Philadelphia’. In Greek, the term ‘Philadelphia’ consists of two words: the first means ‘love’, and the second means ‘brother’. Thus, ‘Philadelphia’ means ‘brotherly love’. What is the meaning of ‘brotherly love’? We have discussed that the characteristic of the church in Thyatira is ‘hierarchy’ in the sense of human authority, which was fulfilled in the Catholic Church. Meanwhile, the characteristic of the church in Sardis is ‘revival’, which eventually declined due to human interests, and we know that this was fulfilled in the Protestant churches. But the characteristic of the church in Philadelphia is brotherly love, where all church members are brothers, fulfilling the words of the Lord Jesus to His church: “you are all brothers” (Matthew 23:8). The meaning of ‘you are all brothers’ is that there is no ‘hierarchy’ in the church, and therefore there is no teaching of the Nicolaitans.

Both the Catholic Church and the Protestant churches divide their members into two groups: the priestly class and the clergy/pastors. But in the type of church in Philadelphia, there is no such division, because all church members are brothers. In the history of Christianity, this was fulfilled when, in 1825 in Dublin (the capital of Ireland), several brothers gathered upon the truth of brotherly love. This movement later became known as The Brethren, with John Nelson Darby as its main figure. Then in 1926 in China, there was also a brotherly love movement, commonly called “The Little Flock,” with Watchman Nee as its main figure. In both movements, there were no religious offices or titles whatsoever.

If we consider why the church in Philadelphia received no rebuke from the Spirit, even though it is also categorized as a fallen church, we can understand that the main reason is that the church in Philadelphia did not practice or teach the doctrine of the Nicolaitans, which the Lord Jesus hates (Revelation 2:6). The kingdom people certainly do not practice Nicolaitan behavior, let alone teach the doctrine of the Nicolaitans. The kingdom people are simple people in the Christian world who have laid aside all offices or religious titles whatsoever.

We come to the last church, the church in Laodicea (Revelation 3:14–22). Let us look at several characteristics of the church in Laodicea. First, lukewarm (verse 16). Lukewarm means neither hot nor cold. This church continues to carry out its ministry work, but if it does not repent, the Lord will vomit it out (verse 15). Second, pride. Verse 17 states: “For you say, ‘I am rich, I have prospered, and I need nothing,’ not realizing that you are wretched, pitiable, poor, blind, and naked.” Here the Lord provides the solution: to buy “gold” from the Lord (divine character), to put on “white garments” (the righteousness of the saints), and to apply “eye salve” (the Holy Spirit) to anoint the eyes so that they may see. Third, the Lord, who is already outside the “door” of this church, calls to “dine” (have fellowship) with Him (verse 20).

Such are the characteristics of the church in Laodicea. Since the book of Revelation is prophetic, how is it fulfilled? We must understand that the movement of the four types of churches that will exist until the Lord’s coming is sequential in nature. That is, the type of church in Sardis was born from the type of church in Thyatira. The type of church in Philadelphia was born from the type of church in Sardis, and the type of church in Laodicea was born from the type of church in Philadelphia. The Protestant movement (“Sardis”) was born from “Thyatira” (Catholic). The movements of “The Brethren” and “The Little Flock” (“Philadelphia”) were born from “Sardis” (Protestant). Likewise, the church type “Laodicea” was born from the type “Philadelphia.” By looking at the characteristics of the Laodicean church above, we can understand that the church of “Laodicea” was born because of the decline of the church of “Philadelphia.”

The main characteristic of the church in Laodicea is its pride. Certainly this church is proud because of things it boasts of from the past. We know that the church in Philadelphia was not rebuked by the Lord at all. If we look at the history of the movement of the church type “Philadelphia,” we know how greatly the Lord opened doors for it (Revelation 3:7). Indeed, this movement was greater than the Reformation. Thousands of books were published from this “Philadelphia” movement that opened our understanding of the Bible in ways never revealed by previous movements. However, when the “love” that characterized “Philadelphia” declined, then “pride” inevitably emerged. Thus, the pride of “Laodicea” is corporate pride (church pride), not merely personal pride that may appear in individual Christians.

We have seen that the seven churches in Asia Minor fall into the category of fallen/declining churches, because to all seven churches the Lord always calls His overcomers. We will close our discussion of the seven churches by noting the difference between the order of the church and the order of the kingdom. By the order of the church is meant leaders called apostles, prophets, evangelists, pastors, and teachers (Ephesians 4:11). But the order of the kingdom is kings and priests.

God forms the kingdom people to be kings and priests (Revelation 1:6). The kingdom people are those who receive grace to function as kings and priests in the coming age after the church age is completed by the coming of the Lord Jesus. The kingdom people will reign together with the Lord Jesus on earth with glorified bodies (Revelation 5:10; 20:4).

After we have seen the condition of the seven churches in Asia Minor (chapters 2–3) that have fallen/declined, in the sense that they no longer had fellowship (‘koinonia’) with the apostle John, and therefore the Lord called His overcomers, the next vision given to the apostle John concerns heaven (Revelation 4:1–2). Let us consider Revelation 4:1–2: “After this I looked, and behold, a door standing open in heaven… ‘Come up here, and I will show you what must take place after this.’ At once I was in the Spirit, and behold, a throne stood in heaven, with One seated on the throne.”

Several things are revealed in these verses. First, the apostle John saw an “open door in heaven.” The meaning here is that the apostle John saw the “opening of the door of heaven” such that he began to see what heaven is like. Second, in order to see what heaven is like, the apostle John had to hear the command, “come up here.” And because he heard the command “come up here,” “at once he was in the Spirit.” Thus, the meaning of “come up here” is “to be in the Spirit.” That is, the apostle John did not ascend physically to a certain “place” called “heaven,” but he entered into A HEAVENLY DIMENSION. Elohim dwells in the ‘eternal dimension’, and He created three dimensions: the heavenly dimension, the earthly dimension (space and time), and the dimension under the earth (Revelation 5:3; 10:6). I Timothy 6:16 explains the eternal dimension as follows: “…who dwells in unapproachable light, whom no one has ever seen…”.

Third, after the apostle John was in the Spirit, he saw “a throne set in heaven, and One seated on the throne.” Thus, Elohim, who dwells in the eternal dimension, placed His throne in the heavenly dimension. Elohim Himself does not dwell in heaven; rather, heaven dwells in Elohim, because Elohim is greater than heaven, which He created. Yet He placed His throne in heaven. The throne here is certainly not a physical throne as humans make on earth. The throne symbolizes the authority of a kingdom and also authority to judge. Thus, heaven is in the form of a KINGDOM. When the Lord Jesus was on earth, He taught His disciples to pray that the kingdom in the heavenly dimension (the kingdom of heaven) would come down to the earthly dimension, so that His will would be done on earth as it is in heaven (Matthew 6:10).

Up to this point we can see how different “heaven” as often preached in the Christian world is from the heaven seen by the apostle John. “Heaven” as commonly preached in Christianity is like a pleasant “place,” with streets of gold, many beautiful dwellings understood as the “Father’s house,” some even think there are dogs there, and people’s work is merely to sing praises to God. Meanwhile, one only needs to believe in Jesus to enter such a heaven, a belief held by the majority in the Christian world.

In fact, in the New Testament there is not a single expression such as “believe in Jesus and go to heaven.” In the New Testament, especially in the Gospel of John, there are many expressions such as “believe in Jesus and receive eternal life.” Eternal life (‘zoe’) is the kind of life of Elohim that enters the earthly dimension (space and time) and therefore needs to grow. And we know that in the Christian world, as with the fallen churches in Asia Minor, the Lord calls His overcomers.

In the Christian world many are called and receive ‘zoe’ life, but only a few are chosen, to whom the Father is pleased to give the kingdom of heaven (Luke 12:32). The more we look at heaven as revealed to the apostle John, the more we will see how different it is from the “heaven” often preached and believed in the Christian world.

Let us discuss a little more about ‘dimensions’ before continuing to see ‘heaven’ as the apostle John saw it (Revelation 4–5). We have known that Elohim dwells in the eternal dimension. It must be understood that ‘eternal’ is not a very long span of time without end, as Christians often understand it, because the dimension of the ‘eternal’ is different from the dimension of ‘time’. The dimension of the eternal is the dimension of Elohim and is uncreated, whereas ‘time’ is something created and has a beginning and an end. Furthermore, Elohim created three additional dimensions: the heavenly dimension, where He placed His throne; then the earthly dimension (space and time); and the dimension beneath the earth, or the realm of death, symbolized by the Tree of the Knowledge of Good and Evil in the Garden of Eden.

Let us look more closely at the three dimensions created by Elohim: the heavenly dimension, the earthly dimension, and the dimension beneath the earth. Luke 17:21 affirms this: “…for behold, the kingdom of Elohim is among you” (ILT). Jesus spoke these words when He was asked by the Pharisees about when the kingdom of Elohim would come (17:20). Here, both the ILT and the LAI translate the Greek term ‘entos’ as ‘among’. In fact, the term ‘entos’ means ‘within’. We know that the meaning of a term is determined by how it is used in a sentence. The Greek term ‘entos’ appears only twice in the New Testament, the other instance being in Matthew 23:26: “Blind Pharisee, first cleanse the inside (entos) of the cup….” Here ‘entos’ is translated as ‘inside’ or ‘within’, because that clearly fits the usage in the sentence. It would be impossible to translate ‘entos’ as ‘among’ here. Therefore, the definite meaning of ‘entos’ is ‘inside’ or ‘within’. Accordingly, Luke 17:21 should be translated: “…the kingdom of Elohim is within you.”

Thus, the kingdom of Elohim is within us. Is the kingdom of Elohim only within believers? We must remember that Luke 17:21 is Jesus’ statement to the Pharisees who opposed Him. In truth, the kingdom of Elohim was within the Pharisees as well, even though they opposed Him and did not acknowledge Jesus as the Messiah. However, because the Pharisees did not acknowledge Jesus, the kingdom of Elohim within them had no influence whatsoever on their lives.

What, then, does it mean that ‘the kingdom of Elohim is within you’? Certainly it does not mean that the kingdom of Elohim is inside our physical bodies. Rather, it means that the heavenly dimension RULES the earthly dimension, because the heavenly dimension is higher than the earthly dimension. HEAVEN RULES EARTH. This is the meaning of ‘the kingdom of heaven is within you’. In fact, the kingdom of heaven IS WITHIN ALL HUMANITY, but for those who do not acknowledge Jesus as King, the kingdom of heaven within them has absolutely no influence.

Let us now consider the meaning of the dimension ‘beneath the earth’, or the dimension of the realm of death. We know that the wages of sin is death (Romans 6:23). When Adam ate the fruit of the Tree of Knowledge, he immediately fell into the dimension of the ‘realm of death’, being cut off from the kind of life of Elohim (‘zoe’) symbolized by the Tree of Life. The wages of sin is not eternal hell in the sense of hell forever, because such a view confuses the meaning of ‘eternal’ and the meaning of ‘time’. Christians who hold such a view do not understand what a ‘dimension’ is, even though the doctrine of eternal hell has been widely accepted in Christianity. It is hoped that through this explanation of ‘dimensions’, we may better understand the meaning of heaven as seen by the apostle John.

Let us go further into the discussion of dimensions. We have affirmed that the kingdom of heaven that exists in the heavenly dimension is within us. This means that the kingdom of heaven RULES FROM WITHIN OUR INNER BEING. How does the kingdom of heaven rule from within our inner being? When Jesus came into the world, He came so that we might obtain His life (John 10:10; life = zoe). Jesus is that ‘zoe’ life (John 14:6), and through the growth of this ‘zoe’ life, Jesus rules FROM WITHIN OUR INNER BEING. That is why 1 John 2:27 states: “But the anointing which you received from Him remains in you, and you have no need that anyone should teach you….” Why is there no need to be taught by others? This does not mean that the church should not learn from others. Jesus Himself gave to the church apostles, prophets, evangelists, pastors, and teachers to equip the church (Ephesians 4:11–12). Rather, the meaning of ‘no need to be taught by others’ is that JESUS HIMSELF WILL RULE DIRECTLY FROM WITHIN OUR INNER BEING. Leaders have no authority over the church, because the church is led directly by Jesus. This is the meaning of ‘the kingdom of heaven is within you’. The kingdom of God is within you.

We must clearly distinguish between the kingdom of heaven ruling from within the inner being and the sovereignty of the Father who governs all things. Not even a sparrow falls apart from the Father’s will (Matthew 10:29). Or as written in Psalm 139:16, “Your eyes saw my unformed substance; and in Your book all of them were written, the days that were formed for me, when as yet there was none of them.” This is the Father’s sovereignty governing all things. But at present, the kingdom of Jesus is in the process of subduing all things THROUGH THE INNER BEING OF HIS CHOSEN PEOPLE, and when all things have been fulfilled, Jesus will hand over His kingdom to the Father, so that God may be all in all (1 Corinthians 15:22–28). The Father will then express His glory within and through ALL OF HIS CREATION. There will be no more death, which is the wage of sin.

Next, let us look more closely at the dimension ‘beneath the earth’. When Adam ate the fruit of the Tree of the Knowledge of Good and Evil in the Garden of Eden, God said, “you shall surely die” (Genesis 2:17). The phrase ‘surely die’ here is translated from the Hebrew ‘mut tamut’. This expression cannot simply be translated as ‘die’, as in many Bible versions. Young’s Literal Translation renders it accurately as ‘dying thou dost die’. This means that on the very day Adam ate the fruit of the Tree of Knowledge, he immediately received a KIND OF LIFE called DEATH, which would then progress toward PHYSICAL DEATH. This kind of death-life is ruled by the devil (Hebrews 2:14). But Jesus has experienced death and conquered it FOR ALL HUMANITY (Hebrews 2:9).

What, then, is the meaning of the dimension beneath the earth? James 2:26 states, “For as the body without the spirit is dead….” This is the meaning of ‘physical death’, and therefore the dimension ‘beneath the earth’ is a KIND OF LIFE lived by the spirits of those who have left their physical bodies—namely, those who have not yet believed in Jesus.

After understanding the dimensions created by the Father, who Himself dwells in His own dimension—the eternal dimension—we can see how strange it is for people to teach eternal hell in the sense of hell forever. Unfortunately, such teaching has been widely accepted in Christianity. Yet all this happens so that His word to Christianity may be fulfilled: ‘many are called, but few are chosen’.

Let us continue the apostle John’s vision of heaven (Revelation 4–5). John saw a throne in heaven, and One sitting on it. We know that a throne is a symbol of a kingdom with authority. Thus, the heaven seen by John is in the form of a kingdom with authority. Then John saw twenty-four elders clothed in white garments, seated on thrones, with golden crowns on their heads (Revelation 4:4). These white garments are given to the overcomers of the church (Revelation 3:18) and are a symbol of the righteous deeds of the saints (Revelation 19:8). The twenty-four elders also have thrones and golden crowns. The throne is a symbol of authority, and the golden crown signifies that the authority given to these elders is divine in nature, since gold symbolizes the divine character or nature. Thus, the twenty-four elders are kings within the kingdom of heaven.

Next, John saw four living creatures full of eyes—one like a lion, one like a calf, one with a human face, and one like a flying eagle (Revelation 4:6–7). Who are these four creatures? The book of Revelation interprets them itself. Consider Revelation 5:8–10: “…the four living creatures and the twenty-four elders fell down before the Lamb… and they sang a new song, saying… You have purchased us for Elohim from every tribe and language and people and nation, and You have made us kings and priests to our Elohim, and we shall reign on the earth” (ILT). It is clear from these verses that “the four living creatures and the twenty-four elders” are symbols of kings and priests. It is emphasized that Jesus Christ purchased them and made them kings and priests, with the purpose that they would reign on the earth. Thus, the twenty-four elders and the four living creatures are symbols of the saints from all nations, whom God has processed into kings and priests.

Then John saw the seven Spirits of Elohim (Revelation 4:5). This does not mean that the Spirit of God is seven in number. The number seven symbolizes completeness or perfection. The lightning and peals of thunder represent the activity of the Spirit of God in such perfect and complete operation on the earth. We will not explain everything John saw concerning heaven, but we will conclude with his vision of a scroll that only the Lamb can open (chapter 5). This scroll is not an ordinary scroll, because it can only be opened by Jesus Christ as the Lamb who was slain. The contents of this scroll tell the story of redemption accomplished by the Lord Jesus as the Lamb, which ultimately reveals the person of Jesus Christ Himself. In the following chapters, we will see how this revelation of Jesus Christ is made known to all creation—those in heaven, on earth, and under the earth.

Up to this point, we can understand the truth about heaven, which is vastly different from the stories we have often heard. In general, Christianity has proclaimed a “mythical heaven,” completely different from what the apostle John saw.

Before continuing John’s vision of the scroll that only the Lamb of Elohim can open, let us say a little more about the twenty-four elders and the four living creatures around the throne of Elohim who will reign on the earth (Revelation 4–5). Some hold the view that these twenty-four elders and four living creatures are angels or other heavenly beings, not redeemed saints chosen from every tribe, nation, people, and language.

We need to address this view, because it obscures our understanding of the book of Revelation and the Father’s original plan. Several points must be made. First, Genesis 1:26–28 clearly states that the Father’s original plan for humanity was to subdue and rule over the entire earth. Thus, the focus of the Father’s plan is the earth. Second, the Father’s plan in choosing the nation of Israel was that all the tribes of Israel would be a ‘kingdom of priests’, that is, kings and priests for all nations (Exodus 19:5–6). Later, Israel fell into the worship of the golden calf, and when Moses asked who was on the Lord’s side, only the tribe of Levi came to him (Exodus 32:26). Thereafter, God chose only the tribe of Levi to be priests on behalf of the other tribes. But the Father’s original plan for Israel was for all the tribes to be kings and priests to other nations. Third, in the New Testament context, the Father’s plan for all saints is to make the entire church a ‘royal priesthood’ (1 Peter 2:9). Later, through the false teaching of the Nicolaitans, the church was divided into clergy and laity, or pastors and congregations. Nevertheless, the Father chooses a “little flock” within Christianity to be formed into kings and priests (Luke 12:32; Revelation 1:6). Clearly, the Father’s plan is to form humanity to rule and subdue the whole earth, beginning with His chosen people.

Therefore, the view that the twenty-four elders and the four living creatures are angels or other heavenly beings, rather than humans, obscures the Father’s original plan and renders the focus of the book of Revelation unclear. Why? Because the book of Revelation is the revelation of the person of Jesus Christ, and there are four stages of the revelation of Jesus Christ to His church. First, Jesus Christ reveals Himself TO us—we know Him as a person outside of us, what He did and what He said. Second, Jesus Christ reveals Himself WITHIN us—we experientially understand that Christ is not outside us, but within us. Third, Jesus Christ reveals Himself AS us—what Paul says in Galatians 2:20, that he has been crucified with Christ and that it is no longer he who lives, but Christ who lives. From this we see that Christ lives ‘as’ Paul. Fourth, Jesus Christ reveals Himself THROUGH us—He expresses Himself through His chosen ones on the earth. Indeed, the “second coming” of Jesus Christ means that He presents Himself to creation through the sons of Elohim (Romans 8:19–21).

Thus, the book of Revelation is indeed the revelation of the person of Jesus Christ, but His coming THROUGH His chosen people is central to this revelation. At present, His chosen ones are being formed into kings and priests. Angels and heavenly beings do not become kings and priests—saints do. For how can Jesus come as King of kings if the saints are still “spiritual infants”? How can Jesus Christ come as High Priest if the saints still require “pastors” or “priests” to meet their spiritual needs? Therefore, the twenty-four elders and the four living creatures are symbols of His chosen people, who have been formed into kings and priests.

Let us continue John’s vision of heaven (chapters 4–5). In chapter 5 there is a scroll that only the Lamb can open. This scroll is not an ordinary scroll, because it can only be opened by Jesus Christ as the Lamb who was slain. Observe the praise of the twenty-four elders and the four living creatures—symbols of kings and priests—after the Lamb receives the scroll in Revelation 5:9–10: “…You are worthy to take the scroll and to open its seals, for You were slain, and by Your blood You purchased us for Elohim…and You have made us kings and priests…” (ILT).

The verse emphasizes that the Lamb is worthy to take the scroll and open its seals because He has purchased a royal people—kings and priests. This imagery corresponds to ancient Hebrew customs concerning the purchase of property. When property was purchased, the deed for the new owner was made in two copies: an open copy and a sealed copy. The open copy was for public reference, while the sealed copy belonged only to the rightful owner. When the new heir wished to take possession of the land, or when there was a dispute over ownership, the rightful owner alone had the authority to take and open the sealed copy and read its contents to claim what had been purchased.

This was the case with the prophet Jeremiah when he bought the field in Anathoth from Hanamel, the son of Shallum, his uncle (Jeremiah 32:9–15). Jeremiah’s action was a sign that houses, fields, and vineyards would again be bought in the land of Israel after having been “sold” into the hands of foreigners. Thus, the sealed copy corresponds to the sealed scroll taken by the Lamb from the Father’s hand in heaven. This sealed scroll is the “proof of purchase,” or the “book of purchase,” because the Lamb has indeed purchased—redeemed—a royal people. The royal people are a redeemed people because they have been bought by the blood of the Lamb.

The question for us now is this: did the Lamb purchase only the people of the Kingdom (His chosen people) with His blood, or did He purchase all humanity with His blood? In other words, is redemption limited only to the elect, or is redemption by the blood of Jesus for all people? Here we will look at only a few verses to prove that the blood of Jesus was poured out to redeem all humanity. John 1:29 affirms, “…Behold, the Lamb of Elohim who takes away the sin of the world!” (ILT). I John 2:2 says, “And He Himself is the propitiation for our sins, and not for ours only but also for the sins of the whole world.” Hebrews 2:9 also affirms that, “…He might taste death on behalf of everyone” (ILT).

Thus, Jesus defeated death, which is the wages of sin, ‘for all people’. That is why it is not surprising that every creature in heaven, on earth, under the earth, and even in the sea praises the Lamb when He takes the sealed scroll (Revelation 5:13). In the following chapters we will see how the Lamb opens seal after seal concerning the process that we, as the people of the Kingdom, will experience, so that we may fully become His possession.

We have seen that the Lamb of Elohim has already purchased/redeemed ‘all humanity’ by His blood. However, in this present age, He chooses only some to be processed and formed into ‘kings and priests according to the order of Melchizedek’. His purpose is that through His chosen people, He may reveal HIMSELF. This is truly the book of Revelation: the revelation of Jesus Christ ‘through and within’ His chosen people, and this revelation is conveyed in symbolic language. Therefore, if someone interprets the book of Revelation ‘literally’ and ‘primarily’ as a prophecy of outward events that will befall the earth, then that person has failed to understand the basic nature of the book of Revelation. This does not mean that we completely reject outward events that will later take place, especially concerning His church. Rather, our interpretation is primarily ‘inward’ and is based on Galatians 2:20 and Romans 8:19–21, as we have emphasized at the beginning of this writing.

Let us continue the vision of the apostle John concerning the ‘sealed scroll’, whose seals are opened one by one by the Lamb. The opening of the seals by the Lamb is a continuing revelation of Jesus Christ within and through His chosen people. After seal after seal is opened, the apostle John sees four horses, each of a different color: white, red, black, and pale green (Revelation 6).

In the Bible, horses are not used for agricultural purposes but for warfare (Proverbs 21:31). Thus, the four horses seen by the apostle John are war horses. It is important to understand that the term ‘redemption’ in Greek also means ‘release’. Therefore, these four war horses carry out their ministry within our “earthliness” to release us from the bondages of the enemy—namely, our fleshly nature, our worldliness, and the dominion of the devil over us. We must understand that our enemy is not outside of us. Our enemy is ourselves. The fleshly thoughts, feelings, and wills entrenched in our souls give the devil an opportunity to bind and ensnare us in his chains. Through the ministry of these four horses, His chosen people are redeemed and released from the snare of the devil, so that Jesus Christ may express Himself through and within us.

Let us begin with the white horse. Revelation 6:2 states, “And I looked, and behold, a white horse; and he who sat on it… went out conquering and to conquer.” The color white is a symbol of PURITY, which certainly comes about through refinement in fire. The church in Laodicea is advised, “…that you may buy from Me… white garments…” (Revelation 3:18). Revelation 19:8 states that the fine linen, bright and clean, is the righteous deeds of the saints. Here we clearly see that the color white is related to the pure deeds of the saints. However, we must remember that this purity does not come about because we strive to be pure. Rather, it comes about because CHRIST STRIVES AND WAGES WAR WITHIN US. As His chosen people, Christ within us continues to fight and struggle until we become pure.

Generally speaking, among those who minister in the Christian world—where the false teachings of Jezebel, Balaam, and the Nicolaitans have been widely accepted—purity has become a rare commodity. Purity in the sense of serving without seeking profit, whether money, position, or human glory. Yet the Lord has His chosen people who are processed not to become ‘great’, but to become ‘holy’ (set apart) and pure.

We continue our discussion with the red horse as written in Revelation 6:4: “…another horse, fiery red, went out. And it was granted to the one who sat on it to take peace from the earth….” We have seen that this “sealed scroll” is a book of redemption or release. This means that Christ within us “rides” the red horse and wages war in our “earthliness” to redeem and release us from the enemies within us.

Christ in us is indeed the hope of glory (Colossians 1:27). But we should not mistakenly think that Christ will always act “gently” and will not take away our earthly peace. In truth, the Kingdom of Christ within us will continue to wage war until we are released from our enemies, even if in the process we lose our peace. At one time Jesus said, “Do not think that I came to bring peace on earth. I did not come to bring peace, but a sword” (Matthew 10:34). Before Jesus entered our lives, everything seemed to “run smoothly” and peacefully because we did whatever we pleased. But when Christ invades our earthliness, a battle arises between the flesh and the Spirit. Wherever there is war, peace never results. Thus, Christ within us will continue to wage war until we are fully subdued and completely surrendered to Him.

Next, the horse that Christ uses to wage war within us is red. The Greek term for ‘red’ here is ‘purrhos’, which means ‘fire-colored’. ‘Purrhos’ comes from the root word ‘pur’ (fire). Interestingly, a derivative of the Greek term ‘pur’ is ‘pyra’ or ‘pure’. In the Bible, fire symbolizes two things: judgment and purification. Thus, the ministry of Christ within us as the “red horse” is to judge/purify so that we may become pure.

Our Elohim is not only love, but also a “consuming fire.” Both of these attributes of Elohim are eternal. Our Elohim is not sometimes loving and at other times a consuming fire. Rather, He is simultaneously love and a consuming fire. That is, because Elohim is love, He consumes sins, darkness, and every form of carnality that hinders His love.

Many people misunderstand the manifestation of Elohim as “fire.” Let us look at Revelation 21:8: “But the cowardly, unbelieving, abominable… shall have their part in the lake which burns with fire and brimstone, which is the second death.” Let us quote Charles Pridgeon regarding the lake of fire and brimstone:

“The Greek word THEION, translated as brimstone, is the same word THEION which means Divine… The verb derived from THEION’ is THEIOO, which means to sanctify, to deify… To a Greek or to one educated in Greek, the ‘Lake of fire and brimstone’ meant a LAKE OF DIVINE PURIFICATION.” (End quote)

Therefore, the meaning of the “lake of fire and brimstone” is DIVINE HEAT AND LIGHT THAT PRODUCES TRANSFORMATION. Thus, Revelation 21:8 speaks of how the cowardly, unbelieving, abominable, and so on are transformed into what Elohim desires by His fire and His love. Such is the ministry of Christ within us as the red horse. He will continue to wage war within us until we become pure, clean, and fit for His Kingdom.

We now continue by looking at the ministry of the “black horse” in Revelation 6:5–6: “…and I looked, and behold, a black horse, and he who sat on it had a pair of scales in his hand… A quart of wheat for a denarius, and three quarts of barley for a denarius; and do not harm the oil and the wine.” As we know, the “black horse” is the ministry of Christ within our inner being that invades our “earthliness.” To understand what the color black symbolizes, we need to look at the condition of the earth in the beginning. Genesis 1:2 states, “The earth was without form and void, and darkness was over the surface of the deep, and the Spirit of Elohim was hovering over the waters” (ILT). Before the Spirit of Elohim hovered over the earth, the earth was formless, empty, and dark. Likewise, our “earthliness” is empty and dark before the Spirit of Elohim broods over it.

But the issue is this: before Elohim worked to give light, to separate the waters from the land, to create the luminaries, and so on, we had no idea that the earth was previously formless, empty, and dark. Only after Elohim brooded over and worked upon the earth did we come to see what its former condition had been.

So it is with us. Before Elohim broods over and works within our earthliness, we do not truly understand our actual condition. This is similar to what happened to the prophet Isaiah: “…I saw the Lord… Then I said: Woe is me, for I am undone! Because I am a man of unclean lips, and I dwell among a people of unclean lips; for my eyes have seen the King…” (Isaiah 6:5). Only after Isaiah saw the Lord did he realize that he was a man of unclean lips and lived among a people of unclean lips. Then his iniquity was removed, and he was ready to be sent by the Lord.

The ministry of Christ as the “black horse” invading our earthliness actually makes us understand how black and dark we truly are. Before the black horse comes into our earthliness, we certainly do not feel that we are so “black.” The psalmist cried out, “…In Your light we see light” (Psalm 36:9). What the psalmist meant is that after he entered into the Light of God, he saw the light and his true condition. A person cannot know his true condition before the light of God comes, for how can one know oneself in darkness? Only after the light of God comes does one understand oneself, and also the condition of the nation in which one dwells, as in the case of the prophet Isaiah.

But praise the Lord, the ministry of the “black horse” not only exposes our condition, but also brings ‘scales’, meaning there is a balance between uncovering our condition and restoring us so that we become fit for the Lord. Thus, His chosen people will experience the light of God in such a way that they become aware of their own condition and also that of their nation, but then experience restoration.

In the Christian world, many are called but few are chosen. Those who are chosen by God through grace will surely become aware of their condition and also the condition of their “nation” (the Christian world). Indeed, there may be Christians who speak out and expose the true condition of Christianity out of envy or because they have not received their “share” of money, position, or human glory. But His chosen people speak because they have experienced the Light of God.

We continue the ministry of the “black horse” within our inner being, especially the symbols of “wheat and barley,” because the book of Revelation uses symbolic language (Revelation 1:1). Revelation 6:5–6 states, “…and I looked, and behold, a black horse, and he who sat on it had a pair of scales in his hand… A quart of wheat for a denarius, and three quarts of barley for a denarius; and do not harm the oil and the wine.”

Let us consider what is meant by the expression, “a quart of wheat for a denarius, and three quarts of barley for a denarius.” Many interpreters and Bible teachers in the Christian world say that this expression means there will be a famine of physical food that will strike the world. This physical interpretation arises because they do not pay attention to the basic nature of the book of Revelation, as we have emphasized earlier in this writing.

To understand the expression above, let us look at the famine that occurred in Samaria in the time of the prophet Elisha (2 Kings 7:1–19). When Samaria was besieged by the king of Aram and famine occurred, Elisha prophesied, “…Tomorrow about this time a seah of fine flour shall be sold for a shekel, and two seahs of barley for a shekel, at the gate of Samaria.” The meaning of this prophecy was that there would be an abundance of food because of the visitation of the Lord upon Samaria through the four lepers. For the Arameans were struck with fear from the Lord and left behind abundant food, which the four lepers discovered. Thus, when the Lord visits His people, there will surely be an ‘abundance of food’.

Likewise, in the case of the visitation of the Lord/the ministry of the black horse above, the expression “a quart of wheat for a denarius, and three quarts of barley for a denarius” actually indicates an abundance of food. The key to understanding is that a visitation of the Lord always brings abundance of food. But again, we must pay attention to the basic nature of the book of Revelation. Revelation is the revelation of the PERSON OF THE LORD JESUS, and therefore it is spiritual in nature. Thus, the abundance of food referred to here is an ABUNDANCE OF SPIRITUAL FOOD—spiritual nourishment that enables us to truly know the Lord Jesus. This does not mean that God does not care about our physical needs. Rather, “…the kingdom of Elohim is not food and drink, but righteousness and peace and joy in the Holy Spirit” (Romans 14:17, ILT).

It is interesting to note in the case of the prophet Elisha that God used four lepers to bring an abundance of food to the city of Samaria. We know that in those days lepers were not allowed to live among the people of God because they were unclean. Yet the abundance of food was found ‘outside the camp’, and it was these four lepers—excluded from among the people of God—whom God used to discover the abundance of food outside the camp.

Today, churches have fallen and split into tens of thousands of denominations. We believe that the prophecy of Amos 8:11 has been fulfilled, which states, “…I will send a famine on the land, not a famine of bread, nor a thirst for water, but of hearing the words of the LORD.” Indeed, there is an abundance of spiritual food “outside the camp” of the Christian world. But just as in the time of Elisha, when the abundance of food was discovered by four lepers who were excluded, so also today the abundance of spiritual food will be discovered by His chosen people who are “excluded” from the camp of fallen churches.

We continue the ministry of the “black horse” within our inner being by paying attention to the symbols: “wheat and barley, and also oil and wine.” Revelation 6:5–6 states, “…and I looked, and behold, a black horse, and he who sat on it had a pair of scales in his hand… A quart of wheat for a denarius, and three quarts of barley for a denarius; and do not harm the oil and the wine.”

Let us look at what is symbolized by barley and wheat. Barley is a type of edible grain, and it matures faster than wheat. In the land of Israel, people sow barley in October–November, after the early rains begin to fall and the ground can be plowed. Because barley matures earlier than wheat, the barley harvest can begin in March–April, at the beginning of spring. The beginning of the barley harvest is associated with Passover, when the sheaf waved by the priest on the sixteenth day of the month of Nisan (March–April) is the firstfruits of barley. Thus, barley is associated with the harvest of the firstfruits.

I Corinthians 15:20 affirms, “…Christ has been raised from the dead, the firstfruits of those who have fallen asleep.” Jesus is the firstfruits of the resurrection. Therefore, the aspect of Christ symbolized by barley is THE RISEN CHRIST. Meanwhile, the aspect of Christ symbolized by wheat is written in John 12:24: “…truly, truly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it bears much fruit.” The aspect of Christ symbolized by the grain of wheat is Christ who was incarnated as a human being with all His limitations, even to the point of dying on the cross.

It is interesting to note that when Christ performed the miracle of the five loaves and two fish that fed more than five thousand people, He did it with barley loaves, not wheat loaves (John 6:9). Why? We know that every act of Jesus was prophetic. He did nothing randomly. Barley symbolizes the risen Christ, and therefore He is no longer limited by His human limitations. He was able to feed more than five thousand people with only five barley loaves and two fish.

Through the ministry of the “black horse” into our earthliness, we will experience a process in which the aspect of Christ as the grain of wheat and the aspect of Christ as barley take place in our lives. We will experience “death with Christ” and also “resurrection with Christ.”

As a closing statement in the ministry of the “black horse,” there is the phrase, “do not damage the oil and the wine.” Oil and wine are symbols of ‘the Spirit and revelation’. As His chosen people, we are warned not to misuse ‘the Spirit and revelation’ that God has given. The misuse referred to here is “trading” or “seeking profit” from the work of the Spirit and the revelation we receive.

In the Christian world, serving God has become a profession. In the professional world, people sell goods or services to gain material profit. This is justified in the workplace. Everyone in the professional world “sells” something—whether goods or skills/services—to earn money. But in the church, there must be no such trade. Peter, Paul, and John, as well as the ministers in the early church, did not engage in trade. They served God and did not “sell” anything as is done in the professional world. However, we know that one of the causes of the church’s fall, beginning from the time of the apostle John, was the teaching of Balaam. The teaching of Balaam in Christianity justifies the act of “selling” the grace of “the Spirit and revelation” in order to obtain money.

We now come to the fourth horse, the pale green horse. Revelation 6:8 states, “…and behold, a pale green horse, and the one who sat on it had the name Death, and Hades followed with him. Authority was given to them over a fourth of the earth, to kill with…plague (THANATOS = DEATH)…on the earth.” We know that this horse is a war horse, on which Christ rides and wages war to conquer our “earthliness.” It is emphasized in this verse that the pale green horse is given authority over “a fourth of the earth.” This means that “three-fourths” of our earthliness has been completed through the ministry of the previous three horses, and now only “one-fourth” remains to be completed by the ministry of this fourth horse.

Pay close attention to the verse above, where the pale green horse is given authority to KILL HADES WITH DEATH. What does it mean to kill hell with death? We must be clear that the wages of sin is death, not eternal hell in the sense of everlasting torment. Romans 6:23 states, “For the wages of sin is death….” Genesis 2:17 also states, “…for in the day that you eat of it you shall surely die.” The Hebrew term translated ‘die’ is MUT TAMUT, meaning ‘dying you shall die’ (Young’s Literal Translation). This means that when Adam violated Elohim’s command, he immediately experienced death (a ‘kind of life’ dominated by Satan, Hebrews 2:14). Then, after living in death, Adam would eventually die physically. This is the meaning of MUT TAMUT. This is the wage of sin, and all of Adam’s descendants also received this kind of life of death; therefore, all humanity lives a ‘kind of life of death’ and eventually dies physically. But Christ experienced death for all humanity (Hebrews 2:9) and obtained authority over death and the realm of death (Revelation 1:18, KLEIS = key in a figurative sense, meaning ‘authority’).

Jesus has authority over death and the realm of death (hell). Therefore, Christ riding the pale green horse will kill HELL WITH DEATH, meaning that hell will no longer exist and all humanity will be set free. This is the meaning of “killing hell with death.” This is also the meaning of death and Hades being thrown into the LAKE OF FIRE = the second death (Revelation 20:14). Thus, death and Hades are killed by the second death, namely the lake of fire.

I will close this section with a personal testimony. I once discussed the meaning of the “Lake of Fire” with a church leader. He said that the lake of fire is a second hell, meaning that those in the first hell are thrown again into the second hell forever. I can understand his view because this is generally the understanding of denominational leaders in Christianity, commonly called the DOCTRINE OF ETERNAL HELL. I myself once preached the doctrine of eternal hell.

I suggested to denominational leaders that they re-examine this doctrine of eternal hell, because it greatly insults the authority of the Lord Jesus and severely demeans the loving Father in heaven, portraying Him as a terrifying monster who tortures people forever in hell. I suggested that those leaders who are willing should begin searching the internet for videos and writings (there are hundreds of videos and thousands of pages of writings) that re-examine this doctrine of eternal hell. They should begin with Louis Abbott, Preston Eby, Charles Weller, Ray Prinzing, and others. I myself was sent dozens of books from America, all free of charge, because His chosen people do not sell anything.

I can understand if the church leader mentioned above does not want to re-examine his teaching on eternal hell. The issue is not merely theological, but more about “the stomach,” because he lives from his congregation, receiving money, position, and human glory. Moreover, in Christianity, those who do not teach the doctrine of eternal hell will certainly be excluded. But for those who receive His grace, these matters are not a problem.

Let us remember our interpretive principle of the book of Revelation before discussing the opening of the fifth seal by the Lamb (Revelation 6:9–11). We must remember that the fulfillment of Revelation is inward, because this book reveals a person, namely the person of Jesus Christ. Of course, we do not entirely reject interpretations that are external, namely historical (already happened in history) and futuristic (will happen in the future). However, our interpretive principle is inward, meaning that it has already happened, is happening, and will happen within us, because the revelation of the person of Jesus Christ within us is progressive.

Let us look at Revelation 6:9–11, concerning what happens when the fifth seal is opened: “…I saw under the altar the souls of those who had been slain because of the word of Elohim and because of the testimony which they held. And they cried out… ‘How long, O Lord, holy and true, will You not judge and avenge our blood on those who dwell on the earth?’ … they were told to rest a little while longer…” (ILT).

There are several things we must observe from these verses. First, who are these souls who were slain because of the word of Elohim and their testimony? Of course, this speaks of Christian martyrs, but not only those who have physically died and left this world. Even now, the righteous have their souls “tormented,” as in the case of Lot (2 Peter 2:7–8). If we observe all the verses in 2 Peter 2, it is clear that Peter is speaking about false teachers who arise among God’s people (verse 1), one of whose characteristics is following the way of Balaam (verse 15). Peter firmly states that God will judge these false teachers and deliver His chosen people. In this context, Peter compares God’s chosen people to the case of Lot. Thus, the souls that are “tormented” because of the word of Elohim are His chosen people who are among false teachers, one of whose characteristics is following the way of Balaam (serving for reward).

Second, His chosen people cry out for God to judge. Does this prove that His chosen people have a sense of vengeance in their hearts? Let us look at the meaning of judgment in Isaiah 26:9: “…for when Your judgments are in the earth, the inhabitants of the world learn righteousness.” Thus, His chosen people ask for God’s judgment so that people may learn what is right. Precisely because His chosen people love the truth, they cry out for God’s judgment, for only God’s judgment can reveal the truth.

Third, it is emphasized that His chosen people must “rest a little while longer.” There is God’s appointed time to judge the earth, and in the context of the church, this includes judging the false teachers among God’s people who follow the way of Balaam. When will God come to judge the earth? In 2 Timothy 4:8, Paul affirms that God will come as the righteous Judge on His day, namely at His coming (commonly called the “second coming” of the Lord). Paul even states that God will give the “crown of righteousness” to those who long for the coming of the Lord Jesus as the righteous Judge.

Thus, the meaning of the opening of the fifth seal is a Christlike character that continues to grow within the hearts of His chosen people, who increasingly love the truth and long for the coming of the Lord as the righteous Judge.

Now we will look at the meaning of the opening of the sixth seal, which is certainly related to the kingdom of heaven. Revelation 6:12–17 states, “…when He opened the sixth seal, there was a great earthquake, and the sun became black… the moon became red… and the stars of heaven fell to the earth… ‘Fall on us and hide us from the face of Him who sits on the throne and from the wrath of the Lamb…’”

The opening of the sixth seal is related to the wrath of the Lamb, which causes a great earthquake (a great shaking), even to the point that the stars of heaven fall to the earth. If interpreted literally, the earth and all its inhabitants would certainly be destroyed. But subsequent chapters of Revelation affirm that the earth still remains. Therefore, this great cosmic shaking cannot be interpreted literally.

So how do we understand this great cosmic shaking? We have emphasized that the fulfillment of Revelation occurs within the hearts of His chosen people. We must understand that in Revelation, everything old is “destroyed” so that everything new may come. God Himself declares, “…Behold, I make all things new…” (Revelation 21:5). Therefore, this old earth is “destroyed” to move toward the new earth, and of course the new heaven as well. It is our own “heaven and earth” that are destroyed so that we become a “new heaven and a new earth.” Second Corinthians 5:17 states, “Therefore, if anyone is in Christ, he is a new creation; the old has passed away; behold, the new has come.” Everything we rely on within ourselves—our “suns,” our “stars,” and the like—is destroyed, so that we can say, “For to me, to live is Christ.” This is the fulfillment of the sixth seal within us.

However, the fulfillment of the sixth seal is also related to the church as the bride of Christ. How is it fulfilled? We can say that this shaking is the “end of the world.” But the world in John’s writings is not the same as the world commonly understood. Let us briefly discuss the term world (KOSMOS) in the writings of the apostle John so that we can understand the destruction of the world at the opening of the sixth seal. The term ‘kosmos’ appears 186 times in the New Testament, 78 times in the Gospel of John and 24 times in his letters, so more than half of its occurrences are in John’s writings. This term ‘kosmos’ is translated as “world” in various Indonesian Bible versions.

The frequent appearance of this term in John’s writings certainly has a special meaning in Johannine theology. We know that the meaning of a term is determined by how it is used in a sentence. If the term ‘world’ appears in John 3:16, which says, “For God so loved the world that He gave His only begotten Son, that whoever believes in Him shall not perish but have eternal life,” we understand that ‘world’ here means all humanity. But if the term ‘world’ appears in 1 John 2:15, which says, “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him,” then ‘world’ here does not mean all humanity. Rather, it refers to a system whose values are opposed to God’s values and the values of the kingdom of heaven.

Let us look at John 15:18–25. This pericope in the Indonesian Bible is titled “The World Hates Jesus and His Disciples.” If we read the entire passage, we can identify who ‘the world’ is. Verse 25 says, “But this happened so that the word written in their Law might be fulfilled: ‘They hated Me without a cause.’” Clearly, ‘the world’ here is the Jewish religious system or Judaism, that is, the Jewish religious teaching with their Law. They were the ones who killed Jesus and hated and persecuted His followers. Consider also John 12:31: “Now is the judgment of this world; now the ruler of this world will be cast out.” And Revelation 12:9: “And the great dragon was thrown down, the ancient serpent who is called the devil and Satan, who deceives the whole world…” From this we know that the devil is the ruler of the world, in the sense of a religious system, and that the devil is the one who deceives the religious world.

For those who can see, it is evident that the early church fell into becoming a religious system, called the Christian world. The fulfillment of the opening of the sixth seal is the destruction of the Christian world system and its replacement with a new system. In the book of Revelation, this new system (order) is the order of the kingdom of heaven, where His chosen people function as kings and priests who will reign on the earth.

We will continue a little further our discussion on the opening of the sixth seal. Revelation 6:12–17 states, “…when He opened the sixth seal, behold, there was a great earthquake; and the sun became black… the moon became red… And the stars of heaven fell to the earth… ‘Fall on us and hide us from the face of Him who sits on the throne and from the wrath of the Lamb… for the great day of His wrath has come…’”

We will speak about the “wrath of the Lamb.” The Greek term ‘orge’, which is translated as ‘wrath’, can also mean ‘passion’, that is, ‘a very strong feeling of love’. Therefore, the meaning of ‘wrath’ here is not a destructive anger, but rather an anger that arises precisely because of a strong feeling of love. This is not the ‘wrath’ of a lion, even though Jesus is also described as the “Lion of the tribe of Judah.” This is the wrath of the LAMB. We know that a lamb is not an animal that attacks or harms its enemies. Therefore, the meaning of the ‘wrath’ of the Lamb in the book of Revelation corresponds to the explanation of the white horse that “judges and makes war in righteousness” (Revelation 6:2; 19:11).

Many people describe Jesus from only one side, namely as the Lamb who was sacrificed and who takes away the sin of the world (John 1:29). But they forget the other side, namely His wrath that will take place on the GREAT DAY, as emphasized in the verse above. At present, Jesus is already “waging war and judging” within the inner being of His chosen people, but in His time, He will wage war and judge ALL NATIONS TOGETHER WITH HIS CHOSEN PEOPLE, as emphasized in Revelation 19:11–16. What we must always remember is the meaning of ‘judging’, namely, so that the inhabitants of the world may learn what is right (Isaiah 26:9).

The Bible affirms the first coming of Jesus as the Lamb of God who was sacrificed and who takes away the sin of the world. But at His subsequent coming (commonly called “His second coming”), He comes as the righteous Judge (2 Timothy 4:8). And the first to be judged are the people of God or the Christian world (1 Peter 4:17). Therefore, if we apply the opening of the sixth seal to the Christian world that has existed for these 20 centuries, then at His “second” coming, the Christian world will be judged and will come to an end, and will be replaced by a new system/new order, namely the kingdom order, in which His chosen people will function as kings and priests on this earth.

We now come to Revelation chapter 7, which the Indonesian Bible Society (LAI) version divides into two pericopes and gives the following titles respectively: First, ‘The Sealed of Israel’, and second, ‘The Great Multitude’. Many interpreters consider chapter 7 to be an insertion, because the opening of the sixth seal ends in Revelation chapter 6, and the opening of the seventh seal begins directly in Revelation chapter 8, so chapter 7 is viewed as an insertion. Actually, this is not so, because the book of Revelation reveals to us the person of Jesus Christ and His church progressively. Thus, in broad outline, the book of Revelation reveals to us a ‘journey’ (a progressive process) from ‘church to kingdom’, or from ‘the lampstand (a symbol of the church) to the throne (a symbol of the kingdom)’, as we have emphasized at the beginning of this writing. Therefore, chapter 7 is the RESULT or CONSEQUENCE of the process of opening seals 1 through 6.

There are two results/consequences of the process of opening the six seals that we have briefly discussed: first, those who are sealed from the tribes of Israel, and second, the great multitude that no one can number. At this time we will discuss those who are sealed from the tribes of Israel.

Those who are sealed and number 144,000 are the ‘firstfruits’ (Revelation 14:1, 4). Revelation 14:4 explains who they are: “…These were redeemed from among MEN (anthrōpos), being firstfruits to God and to the Lamb” (ILT). Thus, the 144,000 are not only the nation of Israel, but the overcoming church chosen from among humanity. James 1:18 affirms, “that He might make us a kind of firstfruits of His creatures…” (ILT). Likewise, Galatians 3:7 states, “…those who are of faith, these are the sons of Abraham.” Therefore, the 144,000 sealed from the tribes of Israel are a symbol of the OVERCOMING CHURCH (as firstfruits), which comes not only from the physical nation of Israel, but also from the other nations.

Let us observe the order of the tribes of Israel that are sealed (Revelation 7:5–8). We see that the first tribe mentioned is Judah, even though Judah was not Jacob’s firstborn son. The explanation is as follows. Actually, ‘Israel’ is not merely Jacob’s personal name. Israel, which means PRINCE OF GOD, is the name given to him by God after he wrestled and “prevailed” with God (Genesis 32:28). Thus, Israel does not refer only to Jacob, but to anyone who has wrestled with God and “prevailed”; such a person also receives the “name” Israel. In fact, the 144,000 (the overcoming church) are also ISRAEL, namely the Prince of God.

Judah is mentioned first because Jesus came from the tribe of Judah, and Jesus is the first who wrestled and “prevailed”; therefore the tribe of Judah is mentioned first. We then move directly to the last tribe mentioned, namely the tribe of Benjamin (Revelation 7:8). Jacob named this son Benjamin, which means ‘the son of the right hand’. This means that the overcoming church is like the male Child who “…was caught up to God and to His throne” (Revelation 12:5, ILT). Therefore, the overcoming church begins with Jesus, as the first to overcome, and will end at the throne of God. Such is the meaning of the 144,000 sealed from the tribes of Israel and their characteristics.

We continue our discussion of Revelation chapter 7, which the LAI version divides into two pericopes: first, ‘Those Sealed from the Tribes of Israel’, and second, ‘The Great Multitude’. We have discussed ‘Those Sealed from the Tribes of Israel’, that they are the “firstfruits” or the overcoming church.

Now we will identify who the “great multitude” in chapter 7 is. Observe Revelation 7:14: “…These are the ones who come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb.” This great multitude consists of those who come out of the great tribulation and have washed their robes so that they become white. The expression “great tribulation” (‘thlipsis megas’) appears only twice in the book of Revelation, and both occurrences are related to the saints. Revelation 2:22, which is related to the church, states: “…those who commit adultery with her (THE WOMAN JEZEBEL) I will throw into great tribulation (thlipsis megas), unless they repent….” The book of Revelation itself explains who this “great multitude” is, namely the followers of “Jezebel,” who pass through the “great tribulation,” and therefore repent and wash their robes to make them white.

Who is this Jezebel who has followers? We must remember that Jezebel in 1 Kings 16:31 was a HISTORICAL woman, the wife of King Ahab. But Jezebel in the book of Revelation is a SYMBOL related to the church. What is the meaning of this SYMBOL of Jezebel? Consider the case of Naboth’s vineyard (1 Kings 21:1–16). Here it is clear that Jezebel “usurped authority” from King Ahab by writing letters in Ahab’s name and sealing them with the king’s seal (verse 8). And because Jezebel is applied to the church, then the “Jezebels,” as a SYMBOL, are people in the church who have followers and who USURP THE AUTHORITY OF JESUS AS THE “HUSBAND” OF THE CHURCH. Thus, “Jezebel” in the church does not have to be female; but because she has followers, these “Jezebels” are church leaders (both men and women) WHO USURP THE AUTHORITY OF JESUS.

How do these “Jezebels” usurp the authority of Jesus? Consider Jesus’ words in Matthew 23:1–12. Here Jesus speaks to two groups of people (verse 1): the scribes and Pharisees, and His disciples. In verses 1–7, Jesus speaks to the first group, telling the crowds (the nation of Israel) not to rebel against their leaders (the scribes and Pharisees), because they have the “seat of Moses” (authority). But from verse 8 to verse 12, Jesus speaks to His disciples. He emphasizes that you (His disciples) should not be called leaders, rabbis, or fathers, because you are all brothers. What does Jesus mean here? According to the context, namely the context of the “seat of Moses,” it means that among Jesus’ disciples there must be no “seat of Moses” (authority of one over another). All members of the church are brothers. THE AUTHORITY OF THE CHURCH ABSOLUTELY BELONGS TO JESUS. Jesus never delegated His authority to leaders. Delegated authority applies only in human governmental systems. The church is an organism, and the authority in an organism is the life of that organism, namely Jesus as the life (‘zoē’) of the church (I am the zoē).

But we know that later, because of the attack of savage wolves, some church leaders drew disciples after themselves (Acts 20:28–30). They should only equip the saints, and not draw disciples to themselves (Ephesians 4:11–12). This behavior of drawing disciples is the same as Jezebel’s behavior in usurping the authority of King Ahab. Therefore, the “Jezebels” in the church are the leaders who have caused the church to be divided into tens of thousands of denominations. These leaders possess a “seat of Moses” (human authority) over the disciples of Jesus whom they have drawn. Each denomination or movement has its own leaders and followers. This is the “great multitude” mentioned in Revelation 7:9–17.

We continue a little further our discussion of Revelation chapter 7 concerning the second group, namely “the great multitude.” We have emphasized that this “great multitude” consists of the followers of “Jezebel” in the church, and certainly the “Jezebels” themselves as well, whom the Lord throws into the great tribulation (Revelation 2:22). But after passing through the great tribulation, they “…wash their robes and make them white in the blood of the Lamb” (Revelation 7:14).

We have also seen who these “Jezebels” in the church are, namely leaders who usurp the authority of Jesus over the church by drawing disciples to themselves. These “Jezebels” possess illegitimate or unlawful authority over the Lord’s disciples. Therefore, the Lord judges them. When does the Lord judge (or more precisely, “declare plainly”) to these “Jezebels” and their followers? Let us look at Matthew 7:21–23: “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven… On that day… Then I will declare to them… you workers of lawlessness.” The expression ‘workers of lawlessness’ comes from the Greek term ‘anomia’, which means violation of law or lawlessness. What law do those who call Jesus Lord violate? Certainly the law of the kingdom of heaven; therefore they do not enter the kingdom of heaven. But Jesus declares this plainly ON THE LAST DAY, that is, at the time of His coming (commonly called the “second” coming).

Jesus will come “a second time” as the righteous Judge, and the first to be judged are the people of God (1 Peter 4:17). In the Christian world, such truths are “hidden.” Why is this so? Not only because Jesus will declare it plainly at His coming, but also because it has commonly been taught by these “Jezebels” that “if you receive Jesus as Lord and Savior, you will surely enter heaven.” Ultimately, indeed, one will enter the kingdom of heaven, but it is necessary to go through “many tribulations,” as Paul emphasized in Acts 14:22. That is why, on the day of judgment, the Lord throws them into the ‘great tribulation’, with the purpose that they may wash their robes in the blood of the Lamb so that they become white.

One more thing we need to understand regarding this “great multitude,” namely the “Jezebels” and their followers. The Lord emphasizes to this “great multitude,” “…I am He who searches the minds and hearts, and I will give to each one of you according to your works” (Revelation 2:23). In this verse we see that God’s evaluation is primarily directed to the mind and heart of a person. It is not that God does not see a person’s works, but He views a person’s works from their mind and heart.

It is emphasized above that this “great multitude” washes their robes and makes them white through the “great tribulation” they experience. “White robes” in the book of Revelation symbolize “the righteous acts of the saints” (Revelation 19:8). Thus, the minds and hearts of this “great multitude” are processed through the great tribulation, so that their deeds become righteous before God.

Only God knows who belongs to the category of this “great multitude” (the “Jezebels” and their followers) within the Christian world. They have been touched by the Spirit of God and confess Jesus as their Lord and Savior. Even when we look at Matthew 7:21–23 above, they actually perform many miracles, cast out demons, and prophesy in His name. But once again, God looks at the mind and heart.

We now come to the opening of the “seventh seal” of the sealed scroll (Revelation 8:1). We have already understood that this sealed scroll is the book concerning redemption by Jesus Christ. When the last seal (the seventh) is opened by the Lamb, truly the mystery of redemption is perfect and complete, because the number seven symbolizes perfection. We will later see that the subsequent chapters in the book of Revelation are revelations concerning the “perfection of redemption” accomplished by the Lamb.

Let us look at Revelation 8:1–3: “And when the Lamb opened the seventh seal, there was silence in heaven… Then I saw the seven angels… to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and he was given much incense to offer it with the prayers of all the saints upon the golden altar before the throne.”

There are several truths we need to note from the verses above. First, when the seventh seal is opened, heaven becomes silent, as if heaven ceases its activity, and all the inhabitants of heaven ‘stand still’, waiting for what will happen next. This is because the opening of the seventh seal is the moment when the mystery of God concerning the ‘perfection of redemption by the Lamb’ is unveiled.

Second, the opening of the seventh seal IS the revelation of the seven angels who will blow their trumpets. And when the seventh angel blows his trumpet, “…the mystery of God should be completed, as He declared to His servants the prophets” (Revelation 10:7, ILT). What is the “mystery of God” that must be completed? Revelation 11:15 states it: “Then the seventh angel sounded… The kingdom of the world has become the kingdom of our Lord and of His Anointed, and He shall reign forever and ever.” The LAI translation uses a capital letter ‘He’, which actually should be a lowercase ‘his Anointed’, referring to the overcoming church, as we will see later.

Third, there is ‘another angel’ in Revelation 8:1–3 above, who carries out a priestly function. We will discuss this later, because this priestly function is very important for understanding the ‘perfection of redemption by the Lamb’.

We will see in the following chapters of the Book of Revelation how this ‘perfection of redemption by the Lamb’ will cause the first earth and heaven to move toward the new earth and the new heaven. All humanity will ultimately be saved. There will no longer be death, which is the wages of sin. Sadly, however, within Christianity in general, the truth that all people will surely be saved is often labeled as a heretical teaching called ‘universalism’. This view arises from a failure to understand the PROCEDURE or PROCESS TOWARD the restoration of all things, which is revealed through the opening of the seventh seal. But for the “little flock,” to whom the Father is pleased to give the kingdom of heaven, there will be great rejoicing, because they are INVOLVED IN THE PROCESS TOWARD THE RESTORATION OF ALL THINGS.

We continue our discussion on the opening of the seventh seal written in Revelation 8:1–3, as follows: “When the Lamb opened the seventh seal, there was silence in heaven… Then I saw the seven angels… to whom were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and much incense was given to him, that he should offer it with the prayers of all the saints upon the golden altar before the throne.”

At this point we will look at this ‘another angel’ in Revelation 8:1–3 above, an angel who carries out a priestly function in the context of the ‘perfection of redemption by the Lamb’. The symbols in the priestly ministry of this ‘other angel’ clearly correspond to the priestly ministry of Aaron in the Old Testament. Let us examine the priestly ministry of Aaron.

What this ‘other angel’ does is none other than the ministry of the High Priest. The altar with the golden censer was placed in the Holy Place (the Tabernacle of Moses), directly in front of the Ark of the Covenant in the Most Holy Place. The High Priest would enter the Most Holy Place once a year, on the tenth day of the seventh month, to make atonement for all the people of Israel. The High Priest would carry the golden censer (the vessel in which incense was burned) from the Holy Place into the Most Holy Place and place it on the floor, and he would sprinkle the blood of the sacrifice seven times on the Ark of the Covenant (the mercy seat). However, the ‘other angel’ mentioned above not only offers much incense, but it is also added to the ‘prayers of all the saints’. Furthermore, this ‘other angel’ puts fire into the censer and throws it to the earth, resulting in peals of thunder, flashes of lightning, and an earthquake (Revelation 8:5).

Who is symbolized by this ‘other angel’? Certainly, it is the Lord Jesus Christ as the High Priest. Yet Jesus Christ is not a High Priest according to the order of Aaron, but a High Priest according to the order of Melchizedek. At this time, we will not discuss the differences between the High Priest according to the order of Aaron (Old Testament) and the High Priest according to the order of Melchizedek (New Testament). The Book of Hebrews explains this in detail.

What we will now discuss is the action of this ‘other angel’ in placing fire into the censer and throwing it to the earth, causing peals of thunder, flashes of lightning, and an earthquake (Revelation 8:5). This action is certainly symbolic. We will explain it as follows. The Lord Jesus has many ‘titles’. First, He is called the High Priest, meaning that He is the highest Priest AMONG PRIESTS. Second, Jesus is called the King of kings, meaning that He is the highest King AMONG KINGS. Third, Jesus is also called the Savior of the world, meaning that He will save the entire world, for He would not be worthy to be called the Savior of the world if He did not save the world.

Consider Luke 12:49–50, where Jesus says, “I have come to cast fire on the earth,” and then it is said that He must undergo a baptism. What He means is that Jesus will ‘cast’ the fire of the Holy Spirit upon the earth after He undergoes baptism—in the sense of dying, rising again, and sitting at the right hand of the Father as High Priest and King of kings. Jesus will come to the earth in His

Holy Spirit as High Priest IN AND THROUGH PRIESTS. Jesus will also come to the earth in His Holy Spirit IN AND THROUGH KINGS. For what purpose does Jesus come to the earth? To establish His kingdom on earth so that the earth moves toward the new earth, and the heaven also toward the new heaven.

Let us apply the truth of Revelation 8:1–5 to the Christian world before we close this section. In Christianity it is commonly believed that Jesus will return and take His people to a pleasant place far away called heaven. Not so, my brothers and sisters… As High Priest and King of kings, Jesus comes to the earth not to take “spiritual infants” to heaven. He will come to the earth in and through His chosen people, who have been formed into ‘kings and priests according to the order of Melchizedek’. That is why it is emphasized in Revelation 1:6 and 5:10 that His chosen people are made kings and priests and will reign on the earth.

We are still discussing the priestly ministry, namely that of Jesus, symbolized by the ‘other angel’ in Revelation 8:1–3. Let us pay attention to verse 3 of Revelation 8:1–3: “…And much incense was given to him, that he should offer it with the prayers of all the saints upon the golden altar before the throne.” Notice the symbolic action of this ‘other angel’, who not only offers much incense, but also the prayers of all the saints. What is the meaning of this symbolic action?

We must look at several New Testament passages related to Jesus’ function as our High Priest. John 17:9 states, “I pray for them. I do not pray for the world, but for those whom You have given Me, for they are Yours.” This prayer of Jesus took place on the last night when He was gathered with His disciples, and Judas, who betrayed Him, was no longer with Him. Notice that Jesus prayed only for His disciples, those whom the Father had given to Him. Here Jesus explicitly says that He does not pray for the world. Who is the ‘world’ Jesus refers to here?

We must give the correct meaning to the term ‘world’ according to its context in the writings of the apostle John. If the term ‘world’ appears in John 3:16, then we know that ‘world’ there means all humanity, that is, all people whom the Father loves. If the term ‘world’ appears in 1 John 2:15–16, where we are forbidden to love the world, then the world referred to there is a religious system. Consider the entire context of Jesus’ conversation on the last night with His disciples. When Jesus says that the world hates Him and His disciples, what is meant is the religious world, namely Judaism, which possessed the Law (John 15:25). Therefore, if we consider the entire context of Jesus’ conversation on that last night, we know that the term ‘world’ Jesus refers to in His prayer is the religious world, namely Judaism. Thus, we understand that the meaning of Jesus’ prayer above is that He does not pray for the religious world (Judaism), which killed Him and hated His disciples.

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

However, in this present age, as High Priest, Jesus only prays for and forms those whom the Father has given to Him. As High Priest according to the order of Melchizedek, Jesus forms those given to Him by the Father to become priests also according to the order of Melchizedek. Thus, at His coming, Jesus can be the High Priest according to the order of Melchizedek among the priests, namely those given to Him by the Father.

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

Thus, the symbolic action of the ‘other angel’ offering incense and the prayers of all the saints (priests and kings) is the offering of “fragrant” prayers before the Father for the salvation of the world. The prayers of His chosen people (kings and priests) are involved in the offering of this fragrant “incense” before the Father, by Jesus Christ as High Priest.

We have stated that the priestly ministry of the ‘other angel’ in Revelation 8:3–5 is a symbol of the ministry of Jesus as High Priest. But we know that the priestly ministry of this ‘other angel’ follows the order of Aaron, whereas Jesus is the High Priest according to the order of Melchizedek. Therefore, we will now discuss several fundamental differences between the priesthood according to the order of Aaron and the priesthood according to the order of Melchizedek.

First, the priesthood according to the order of Aaron is related to a covenant, namely the Old Covenant. The Old Covenant is the covenant between Yahweh and the nation of Israel mediated by Moses. Based on this Mosaic Covenant, no one could function as a priest except those from the nation of Israel. Likewise, the ministry of Aaron and his descendants had to come from the tribe of Levi and had to serve in the Temple in Jerusalem. Even Jesus Himself could not be a High Priest according to the order of Aaron because He came from the tribe of Judah. Second, the ministry of Aaron and his descendants had to conform to the Law in force, namely the Law of Moses. This priestly ministry was no trivial matter before Yahweh, for if a priest offered “strange fire” (not according to the regulation), it could result in death, as in the case of Nadab and Abihu, the sons of Aaron.

Third, Hebrews 7:12 states, “For when the priesthood is changed, of necessity there is also a change of the law.” The original text does not say ‘the Law of Moses’, but simply ‘the law’. This means that the law or rule in force is replaced or changed when the priesthood changes. Therefore, the law applicable to the priesthood of Jesus is not the Law of Moses, but the Law of Life (zoe). Hebrews 7:15–16 emphasizes that the priesthood according to the order of Melchizedek does not follow the Law of Moses, but the Law of Life (an indestructible life).

Fourth, the ministry of Jesus as High Priest is the ministry of a ‘forerunner’ (Hebrews 6:20). This is very different from the ministry of the High Priest according to the order of Aaron. The priests, apart from the High Priest, according to the order of Aaron, were not permitted to enter the Most Holy Place (a symbol of union with Yahweh and of the ministry of reconciliation for the entire nation), as the High Priest did once a year. But the ministry of Jesus as High Priest will bring the other priests according to the order of Melchizedek to participate in the ministry of the ‘Most Holy Place’.

From these four points, we can see how confused the priestly ministry in Christianity has become. The priestly ministry in Christianity generally does not follow the Law of Moses, nor does it follow the Law of Life. This occurs because of two false teachings: Jezebel and the Nicolaitans (Revelation 2–3). These “Jezebels” draw the Lord’s disciples and subdue them with various regulations. These regulations may include parts of the Mosaic Law related to money, such as tithes, firstfruits (money), and others, or other rules such as false self-abasement (the teaching of the Nicolaitans), or various organizational regulations.

In such conditions, God’s chosen people who are to be formed into priests according to the order of Melchizedek certainly cannot remain within such a mixed priestly system. His chosen people will be formed by Jesus into priests according to the order of Melchizedek outside the existing Christian system.

We are still speaking about the opening of the seventh seal, where, when this seal is opened by the Lamb, there are seven angels with seven trumpets, and also the ‘other angel’ who carries out a priestly ministry that is a symbol of the ministry of Jesus Christ as High Priest according to the order of Melchizedek. We will now speak in broad terms about the ministry of the seven angels with the seven trumpets.

To understand the ministry of the seven angels with the seven trumpets, we must clearly understand that their ministry ‘carries out’ the priestly ministry of the ‘other angel’ that we have discussed previously. Let us look specifically at the priestly ministry of this ‘other angel’ in Revelation 8:5: “Then the angel took the censer, filled it with fire from the altar, and threw it to the earth. And there were peals of thunder, flashes of lightning, and an earthquake.” From this verse we see that the priestly ministry of this ‘other angel’ is DIRECTED TOWARD THE EARTH. The earth becomes the focus of this priestly ministry.

We know that the “fire” thrown to the earth is a symbol of the Spirit of Christ at work on the earth. It is emphasized that after the fire is thrown to the earth, there are peals of thunder, flashes of lightning, and an earthquake. All of these are certainly symbols caused by the work of the Spirit of Christ on the earth. We do not need to discuss these symbols in detail, nor will we discuss in detail the symbols that occur through the priestly ministry of the seven angels with the seven trumpets in the subsequent verses and chapters. What we must understand is that the symbols stated as occurring on the earth ARE THE RESULT OF PRIESTLY MINISTRY AND ALSO THE PRAYERS OF THE SAINTS. Therefore, destruction or damage or whatever occurs on the earth is actually the restoration of all things so that THE OLD EARTH MOVES TOWARD THE NEW EARTH.

Christians who interpret every event on earth caused by the work of the seven angels with the seven trumpets “literally” will regard the Book of Revelation as a very terrifying book. We know that the Book of Revelation is not such a terrifying book, but rather a very positive book in the sense that it is the book of the restoration of all things. Through the priestly ministry of the seven angels with the seven trumpets, the old earth moves toward the new earth. In fact, the old earth and the old heaven are symbols of fallen humanity, because humans possess an “earthly” aspect (the physical body) and also a “heavenly” aspect (the human spirit). Therefore, the destruction of the old earth and old heaven is the restoration of all humanity, so that humanity becomes a “new heaven and new earth.”

Now let us directly see what happens when the seventh angel is about to sound his trumpet. Revelation 10:7 states: “But in the days of the sounding of the seventh angel, when he is about to sound his trumpet, the mystery of Elohim shall be finished, as He declared to His servants the prophets” (ILT). We know that the number seven is a symbol of perfection (completion), so when the seventh angel sounds his trumpet, the priestly ministry of the seven angels is finished, perfected, completed. It is emphasized in this verse that the ‘mystery of Elohim’ is fulfilled when the seventh angel sounds his trumpet.

Now let us look briefly at several symbols in the ministry of the seven angels with the seven trumpets at the opening of the seventh seal (Revelation 8:1–2). Certainly, we do not understand all these symbols in detail. What we must remember, as we have emphasized previously, is that the ministry of the seven angels with the seven trumpets is a ministry of the restoration of the earth, so that the earth moves toward the new earth. Therefore, the destruction of the “old earth” is a restorative act so that the “new earth” may come.

Let us begin with the first trumpet: “Then the first angel sounded his trumpet, and there came hail and fire mixed with blood, and they were thrown to the earth. And a third of the earth was burned up, a third of the trees were burned up, and all the green grass was burned up” (Revelation 8:7). The symbol of “trees” here refers to ‘honorable people,’ while “grass” represents humanity in general. Isaiah 40:6, 8 affirms, “…all flesh is grass, and all its goodness is like the flower of the field… The grass withers, the flower fades, but the word of our Elohim stands forever” (ILT). Thus, the message of the ‘first trumpet’ is that the destruction of human glory will surely occur. Yet it does not stop there, for Isaiah 40:5 further declares, “And the glory of YAHWEH shall be revealed, and all flesh shall see it together…” (ILT). Therefore, the message of the ‘first trumpet’ is good news: in the end, ALL HUMANITY will see the destruction of human glory and will behold the glory of Elohim.

We know that as a result of sin, all humanity has fallen short of the glory of God (Romans 3:23). When Adam and Eve sinned, they immediately lost the glory of God, and as a result they felt ashamed of their ‘nakedness.’ In fact, their nakedness did not cause shame as long as they were clothed with the glory of God. But when sin entered and the glory of God departed, they felt shame. Sadly, Adam and Eve tried to cover their shame by their own effort, by making loincloths from fig leaves (Genesis 3:7). God was not pleased with this method and instead made garments

of animal skins for humanity. These animal skins are a symbol of Christ who was sacrificed and became the glory of Elohim for those who put Him on.

The act of Adam and Eve in making loincloths to cover their shame is, in reality, the act of all their descendants as well. Indeed, the fall of the Christian world is essentially the exchange of the glory of God for human glory. In the Christian world, in general, money, position, and human approval have become the ‘glory’ of many “servants of God.” This is a fact within Christianity, even if it is not openly acknowledged. “Servants” of God who succeed in drawing disciples to themselves, extracting money from them through various teachings, and building buildings (read: building their own kingdoms) are considered successful in ministry. The problem is that such practices were never carried out by the apostles and disciples of the Lord in the early church. His chosen people certainly do not seek human glory, for their glory is Christ within. Christ in you, the hope of glory.

Let us return to the message of the first angel. In His time, human glory will collapse, and the glory of Elohim will be established. The earth, filled with human glory, will be restored to become a new earth filled with the glory of God. This message of the ‘first angel’ is good news for His chosen people who seek the glory of God, but certainly ‘bad news’ for those who seek human glory.

Let us continue with the ‘second trumpet’: “Then the second angel sounded his trumpet, and something like a great mountain, burning with fire, was thrown into the sea. A third of the sea became blood, a third of the living creatures in the sea died, and a third of the ships were destroyed” (Revelation 8:8–9).

In the Old Testament, mountains speak of human kingdoms. The psalmist once said, “I lift up my eyes to the mountains—where does my help come from? My help comes from YAHWEH…” (Psalm 121:1–2). Here the psalmist is seeking help, and he looks to the mountains, which symbolize human kingdoms built by strength, intelligence, and human leadership. Yet in the end he affirms that his help comes from the Lord. The Kingdom of God in the Old Testament is often referred to as a rocky mountain.

In the message of the second trumpet, it is said that a great mountain burning with fire is thrown into the sea, which certainly refers to the sea of humanity. The great mountain burning with fire is the Kingdom of God. This is confirmed in Nebuchadnezzar’s dream, as interpreted by the prophet Daniel, that the stone which struck and destroyed the human kingdoms would become a great mountain filling the whole earth (Daniel 2:34–35). This great mountain is the Kingdom of God that will fill the entire earth.

As a result of the establishment of the Kingdom of God, it is declared that a third of the living creatures and ships are destroyed. Ships speak of organized trading systems. Praise the Lord that there will come a time when, with the coming of the Kingdom of God on earth, human trading systems will be destroyed and replaced by the ‘economic system of the Kingdom of God’ (Kingdom Economics).

There is one thing we must note regarding the world’s trading system. In general, people sell services or goods to gain profit (money), and this is legitimate. The problem is that within the Holy Temple (the church), the world’s trading system has also entered into ministry. When Jesus entered the Temple of Judaism, He drove out the “merchants” who sold sacrificial animals and religious services for profit. These “merchants” of the Temple were none other than the leaders, namely the Jewish Sanhedrin.

We know that one of the reasons the church fell and became the world (kosmos = system) of Christianity is the teaching of Balaam. Balaam was a prophet who traded in prophecy. In the Christian world, generally speaking, “servants of God” also trade in “spiritual matters,” such as the gifts of the Holy Spirit, knowledge of the Word, preaching abilities, “spiritual” goods, and so forth. This trading system has been justified in Christianity because “Balaam” has become a TEACHING, not merely a PRACTICE carried out by a few individuals.

However, it must be emphasized that trading in the Temple could only be seen by Jesus. Before Jesus entered the Temple, no one questioned it. The “merchants” in the Christian world do not question this issue, not because they are not trading in their ministry, but because they do not see as Jesus sees. Yet His chosen people are granted grace to see and to avoid this.

Let us continue with the ‘third trumpet’: “Then the third angel sounded his trumpet, and a great star fell from heaven, burning like a torch, and it fell on a third of the rivers and on the springs of water. The name of the star is Wormwood. A third of the waters became wormwood, and many people died from the waters because they were made bitter” (Revelation 8:10–11).

Let us look at several verses from John’s writings to understand the meaning of the symbol of ‘rivers.’ John 7:38 states, “Whoever believes in Me, as the Scripture has said, out of his heart will flow rivers of living water.” This means that the ‘rivers’ flowing from within a person will release life-giving water. If we compare this with what the apostle John affirms in 1 John 2:27, “But the anointing you received from Him remains in you, and you do not need anyone to teach you…,” we can conclude that the symbol of ‘rivers’ speaks of teachings.

Since the Book of Revelation is the revelation of Jesus Christ and is a book of restoration, the message conveyed by the ‘third trumpet’ is a restoration from false teachings on earth, especially those attacking the church. How does this restoration occur? It is stated that a star named Wormwood makes the waters ‘bitter’ and causes many people to die. Causing many people on earth to die means the destruction of the “old earth,” or the destruction of false teachings, so as to bring forth a “new earth,” where “…the earth will be filled with the knowledge of the glory of YAHWEH, as the waters cover the sea” (Habakkuk 2:14). Such is the message of restoration of the ‘third trumpet.’

Let us now speak about teachings in the early church. The early church devoted themselves to the apostles’ teaching (Acts 2:42). But this does not mean there were no false teachings in the early church. Peter, Paul, and John all spoke about and confronted false teachings propagated by false teachers. Paul also warned of the coming of “fierce wolves” who would cause some church leaders to draw disciples after themselves through false teachings (Acts 20:28–30).

We know that the early church eventually moved and became the world of Christianity as we see it today because of false teachings. Revelation chapters 2 and 3 explain the false teachings of Jezebel, Balaam, and the Nicolaitans, which we will not discuss now. At this time, we will focus on one term that appears in the message of the third trumpet, namely ‘bitter.’ This ‘bitterness’ is what actually restores the earth, and also the church, from false teachings.

False teachings are indeed “sweet,” and the masses naturally like them. The Epistle of Jude affirms the characteristics of false teachers, namely twisting the grace of God into sensual indulgence or fleshly matters (verse 4). False teachers in Christianity generally present “sweet” messages by directing the grace of God toward fleshly matters. The masses, both in Jesus’ time and in Christianity today, tend to seek “bread” (John 6:25–66). This does not mean false teachers do not preach the “bread of life,” but the emphasis is shifted toward “physical bread,” producing a “sweetness” that the masses enjoy.

Let us continue with the ‘fourth trumpet’: “Then the fourth angel sounded his trumpet, and a third of the sun was struck, a third of the moon, and a third of the stars, so that a third of them were darkened. A third of the day did not shine, and likewise the night” (Revelation 8:12).

What is the meaning of the symbols of the sun, moon, and stars in this verse? When Jesus spoke about His coming, He said, “…the sun will be darkened, the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken” (Matthew 24:29). In Genesis 1:14, when Elohim created the sun, moon, and stars, it is stated, “…to give light on the earth…” (ILT). Heaven gives light to the earth. Heaven also exercises authority over the earth. The sun, moon, and stars are bodies that have authority to give light to the earth. Therefore, the sun, moon, and stars speak of heavenly leadership over the earth.

But Jesus emphasized that at His coming, the “old” leadership would be shaken and replaced with the “new.” The message of the ‘fourth trumpet’ is a restoration or transition of leadership, where the “old order” is replaced by the “new order.”

Let us apply the message of the ‘fourth trumpet’ to two types of leadership that exist today. First, worldly leadership (the kingdoms/governments of the world). Second, church leadership. Let us consider the first: the transition of worldly leadership. Revelation 11:15 states, “…The kingdom of the world has become the kingdom of our Lord and of His anointed, and He shall reign forever and ever.” The Indonesian LAI Bible uses a capital ‘He’ in this verse, but it should be lowercase ‘he’, referring to the victorious church. Daniel 7:18 confirms that the saints will receive the kingdom: “But the saints of the Most High shall receive the kingdom….” Thus, at His coming, the governments of the world will be handed over to Christ—namely, the Lord Jesus and His anointed ones.

Next, what about church leadership? If we compare the early church with the denominations that exist today in Christianity, we know that a fall has occurred in terms of leadership. Paul’s warning at the end of his ministry, before the church fell, was directed at leaders (Acts 20:28–30). Likewise, the fall of the church in Asia Minor, as seen by the apostle John, occurred because of the teachings of Jezebel and the Nicolaitans. The teaching of Jezebel justified leaders usurping Jesus’ direct authority over each member of the church, while the teaching of the Nicolaitans justified leaders “lording it over” the laity. These two false teachings caused the church to lose the priesthood of all believers. Church leadership carried out by apostles, prophets, evangelists, teachers, and shepherds should only equip God’s people, not draw them in such a way that the church fractures into thousands of denominations. This is the “old order” of church leadership that will soon pass away at His coming.

The new order is the ‘kingdom order,’ where His chosen people are formed into kings and priests according to the order of Melchizedek. At His coming, His chosen people will replace the church order (the old order) and become kings and priests to reign on earth with glorified bodies.

We now enter the ‘fifth trumpet’ found in Revelation 9:1–12. We will not discuss in detail everything that occurs when the ‘fifth trumpet’ is sounded. The essence of its message is the “torment” inflicted by the “locusts” upon those who do not have the seal of Elohim on their foreheads. Verses 4–5 state, “…they were told not to harm… except those people who do not have the seal of Elohim on their foreheads… to be tormented for five months…” (ILT).

We have already discussed those who are sealed in Revelation 7:1–8, namely the ‘firstfruits’ or the victorious church. The chosen ones, the ‘firstfruits,’ are not people who avoid “torment” or God’s formation. Rather, they are those who have experienced formation and divine process earlier, so that they simply follow “…the Lamb wherever He goes. These were redeemed from among humanity as firstfruits…” (Revelation 14:4). We will discuss this further when we reach Revelation 14. For now, we will focus on the ‘people’ who will experience the torment of the locusts for five months.

Who are these ‘people’ who will experience the ‘torment’ of the locusts? We must remember that the ‘fifth trumpet’ is an act of God’s restoration, for the Book of Revelation is the unveiling of the person of the Lord Jesus to humanity, especially to His chosen people. If we observe the order of humanity that will experience God’s restoration, we know that those specifically mentioned in Revelation 9:1–12 are the Christian world in general. Why? We have previously discussed the “great multitude” in Revelation 7, that they are “the Jezebels and their followers” whom the Lord casts into “great tribulation” (Revelation 2:22). It must be emphasized again that “the Jezebels and their followers” ARE CHURCH PEOPLE, specifically the type of church represented by Laodicea. Although we know that the teaching of Jezebel has permeated Christianity in general. Thus, the people who will experience the torment of the locusts are the Jezebels and their followers. God’s formation, or this “torment of the locusts,” will cause the Christian world to follow only the Lord Jesus and no longer follow the “Jezebels.”

Alright, let us consider Isaiah 26:9 regarding the purpose of God’s judgment in order to understand this “torment of the locusts for five months.” It is written, “…for when You come to judge the earth, the inhabitants of the world will learn what is right.” Thus, it is clear that the purpose of God’s judgment is not a kind of everlasting punishment (eternal hell) as is commonly believed in the Christian world. Rather, God’s judgment, or this “torment of the locusts,” lasts only for a limited period of time, which in our passage is called “five months.” God’s judgment, or this “torment of the locusts,” is intended so that the Christian world may come to know ‘what is right’.

As a closing of this section, let us expose one lie that is commonly preached by these so-called “Jezebels” from the pulpits, namely, “believe in Jesus and go to heaven.” What is generally meant is a “pleasant place” where the streets are made of gold, there are beautiful houses (“the Father’s house”), people only praise God there, and some even think there will still be dogs there. And supposedly, those who believe in Jesus will enter that place someday after physical death. If we find grace before Him, then we know that there is not a single verse in the New Testament that expresses the concept of entering heaven in such a way. Nevertheless, in the Christian world, many are called but few are chosen. All of this is determined by the sovereignty of the Father.

At this point, we enter the ‘sixth trumpet’ written in Revelation 9:13: “Then the sixth angel blew his trumpet. And I heard a voice from the four horns of the golden altar before Elohim” (ILT). We will not discuss in detail the symbols used when the sixth angel blows his trumpet. What we need to pay attention to here is the “source of the voice” heard by the apostle John, namely, a voice that comes from the four horns of the golden altar. Clearly, this is not a voice that comes from darkness, from the world, or from the devil. This voice comes from the altar before Elohim. Therefore, this voice is a voice of restoration.

Let us again recall the basic nature of the book of Revelation, which is the personal revelation of the Lord Jesus and is positive in nature (restorative), yet revealed in symbolic language. A very important symbol we must understand is that the “Old/First Heaven and Earth” symbolize all humanity that has fallen into sin. Therefore, the symbol of the “New Heaven and New Earth” represents all humanity that has been restored.

In the book of Revelation, everything that is old is “destroyed” in order to bring forth everything that is new. That is why at the end of this book, the One who sits on the throne says, “…Behold, I make all things new!” (Revelation 21:5). We must remember that restoration is related to His throne. The throne here is certainly a symbol of His authority and His Kingdom. And one of the functions of a throne is to judge. That is why one of the functions of a king in Israel was to judge. But we must remember that the judgment of Elohim is corrective, disciplinary, and restorative in nature. Consider Isaiah 26:9: “…for when You come to judge the earth, the inhabitants of the world will learn what is right.” Thus, the judgment of Elohim is restorative so that humanity may learn what is right. Likewise, the “destruction” of something old is an act of restoration so that something new may come.

Let us consider what happens when the sixth trumpet is sounded (Revelation 9:13–21). We see that a war occurs which causes one third of humanity to be killed (verse 18). Yet the rest of humanity who are not killed still do not repent (verses 20–21). Clearly, the purpose of the “killing of humans” here is related to repentance. The old humanity must be put to death so that repentance may occur, which in turn brings forth the new humanity. This is the work of restoration carried out by the sixth trumpet.

Let us briefly discuss “repentance.” Many Christians think that repentance is related only to sinful behavior and thoughts. But if we observe the proclamation of John the Baptist and of Jesus, we see that people must repent because THE KINGDOM OF HEAVEN HAS DRAWN NEAR. People must repent in order to receive the kingdom of heaven. The proclamation of John the Baptist and Jesus was primarily directed to the leaders of the nation of Israel, namely the scribes and the Pharisees. These “religious” people were the ones who most needed to repent in order to receive the kingdom of heaven.

In the end, we see that these religious leaders did not repent (‘metanoeo’ = to change the mind). They did not change their concept of the Messiah. They thought that since the Messiah was the son of David, the Messiah’s kingdom must be the same as the physical kingdom of David. Meanwhile, Jesus emphasized that His kingdom is not of this world, but exists in the heavenly dimension. These Jewish religious leaders did not repent and therefore killed Jesus, regarding Him as a deceiver. Truly, the message of the ‘sixth trumpet’ is greatly needed by religious people (including Christians) so that they may receive the kingdom of heaven.

We now enter the ‘seventh trumpet’, as it is written: “Then the seventh angel blew his trumpet, and loud voices were heard in heaven, saying: ‘The kingdom of the world has become the kingdom of our Lord and of His Anointed One, and He will reign forever and ever.’” There are several important things noted in chapters 10 and 11 of the book of Revelation before the seventh angel blows his trumpet. Let us discuss them.

First, in Revelation 10:6–7 it is written, “…that there would be no more delay… the mystery of Elohim must be fulfilled…” (ILT). Several Bible versions translate this as “there will be no more delay” or “time will be no longer,” as in the ILT above. Actually, the Greek expression ‘chronos ouketi eimi’ should be translated ‘there is no more time’. What this means is that when the seventh angel blows his trumpet, the mystery of Elohim is completed, and THERE IS NO MORE TIME.

What does ‘no more time’ mean? Time is something created by Elohim, just like the heavens, the earth, animals, humans, and all other creations of Elohim. Time has a beginning and an end. And there will come a moment when time will stop and will be no more. In the city of the New Jerusalem, it is emphasized that “…the city has no need of the sun or the moon…” (Revelation 21:23). The sun and the moon were created by God as regulators of time (Genesis 1:14). In the city of the New Jerusalem (the Bride of the Lamb), the sun and moon are no longer needed, because there is no more time to be regulated. Thus, in the dispensation of the New Heaven and New Earth, THERE IS NO MORE TIME. Nor is there any more death, which is the wages of sin (Revelation 21:4).

We have previously discussed the meaning of ‘dimensions’, and now we need to emphasize it again. Elohim dwells in the ‘eternal dimension’, and He created three other dimensions: the ‘heavenly dimension’, where He places His throne; the ‘earthly dimension’ (space and time); and the ‘dimension under the earth’ (the realm of death), where those who have laid aside their physical bodies reside.

When Elohim created ‘time’, everything that exists within ‘time’ must undergo a process of growth. There is nothing “instant” in the context of time. Even the kind of life lived by Elohim (Greek: ‘zoe’) must grow when it enters the context of time. This is the meaning of believers in Jesus receiving ‘eternal life’, namely, ZOE LIFE THAT ENTERS THE CONTEXT OF TIME AND MUST GROW. Many Christians understand ‘eternal’ as endless time without end. From this understanding arises the doctrine of eternal hell, meaning hell without end, as well as the idea that those who believe in Jesus receive eternal life, meaning living in heaven far away forever. This understanding is extremely confused.

Let us take an example from the Gospel of John regarding the meaning of eternal life given to those who believe in Jesus. John 3:36 states, “Whoever believes in the Son has eternal life….” The Greek expression translated as ‘eternal life’ is ‘zoe aionios’. The Greek term ‘aion’ means an age or a period of time, which has a beginning and an end. Thus, the meaning of ‘eternal life’ (‘zoe aionios’) is THE KIND OF LIFE OF ELOHIM (ZOE) THAT ENTERS THE CONTEXT OF TIME. And this ‘zoe’ life must grow. In reality, not all Christians (born-again believers) experience the growth that should occur.

So, what is the meaning of ‘there is no more time’ when the seventh angel blows his trumpet? It means that His chosen people, within whom the ‘zoe’ life (the life of Elohim) dwells, have grown to such an extent and reached perfection. When the seventh trumpet is sounded, the mystery of Elohim is fulfilled, there is no more time, and HIS CHOSEN PEOPLE KNOW ELOHIM PERFECTLY BECAUSE THE ZOE LIFE HAS GROWN TO PERFECTION. Jesus emphasized the purpose of Elohim in giving eternal life, namely, to know the Father, the only true Elohim, and to know Jesus whom He has sent (John 17:3). This is the mystery of Elohim: knowing Him correctly, not living in heaven far away and singing forever, as is commonly believed in the Christian world.

We are still discussing important things that occur before the seventh angel blows his trumpet. Previously, we discussed the meaning of ‘no more time’ (Revelation 10:6–7). Next, second, we will discuss several things that occur in chapter 10. Let us consider several verses in this chapter: “Then I saw another mighty angel coming down from heaven… In his hand he held a little scroll that lay open… But in the days when the seventh angel is about to sound his trumpet… the mystery of God will be accomplished… Then he said to me, ‘Take and eat it; it will make your stomach bitter, but in your mouth it will be sweet as honey’… And he said to me, ‘You must prophesy again about many peoples, nations, languages, and kings’” (Revelation 10:1–11, LAI).

What is symbolized by the ‘other mighty angel’ here is certainly the Lord Jesus Christ Himself. It is emphasized that this angel is wrapped in a cloud (singular form). Throughout the Bible, when the term “cloud” appears in the singular, it refers to the cloud of God’s glory, whereas in the plural it refers to witnesses. Furthermore, above his head is a “rainbow,” which indicates that this angel holds firmly to the covenant. Then his face is like the sun, for the Lord is the Sun of righteousness (Malachi 4:2). His feet are like pillars of fire that stand on the land and the sea, meaning that He has authority over everything and will purify (“fire”) all things. Finally, he holds a little scroll that is open. Certainly, this “open little scroll” is none other than the book that only the Lamb can open, which contains His personal revelation and His redemptive work over all things.

It is emphasized in the verses above that when the seventh angel blows his trumpet, the mystery of Elohim is fulfilled. Paul explains this mystery of Elohim as follows: “by making known to us the mystery of His will… to sum up all things in Christ, things in heaven and things on earth…” (Ephesians 1:9–10, ILT). To sum up all things in Christ is the restoration of all creation. This is the mystery of Elohim that will surely be fulfilled when the seventh angel blows his trumpet.

The final thing emphasized in chapter 10 is the command to eat the “open scroll” and to prophesy to many peoples, nations, languages, and kings. Eating the scroll means that one must digest the ‘personal revelation of Christ and His work’ so thoroughly that one does not merely possess ‘intellectual knowledge’, but has become ‘united’ with the person of Christ and His redemptive work. This union is sweet “in our mouths,” but bitter “in our stomachs.” That is, the revelation of the victory of Christ’s cross is sweet to us, but when it is worked out in our lives, the cross of Christ destroys everything old within us and builds everything new. This experience will feel bitter to us. But by His grace, we must experience it first, and only then can we prophesy to many people.

Intellectual knowledge has its place in a person’s spiritual life, but if there is only ‘intellectual knowledge’, then a person becomes proud, as Paul emphasized in his letter to the Corinthians. Indeed, in general, within the Christian world, ‘intellectual knowledge’ can be traded through official institutions, books, or other means. But His chosen people will prophesy after experiencing it, without commercializing the revelation of Christ.

We now go directly to Revelation 11:1 to discuss the “measuring” of the Temple (the holy place): “Then I was given a reed like a measuring rod, and the angel stood and said, ‘Rise and measure the temple of Elohim, the altar, and those who worship there’” (ILT).

Here we see that the apostle John is commanded to measure the Temple of Elohim, the altar, and those who worship in it, but he must do so with the “measuring rod” given to him by the angel. The meaning of “measuring” is to evaluate or compare with a certain standard. If someone says that the length of a rope is two meters, this means he has compared the length of the rope with a particular standard measure, commonly called a ‘meter’. The apostle John must not measure the Temple with his own measure or with any other measure not given to him by the angel.

Exodus 25:8 states, “And let them make Me a sanctuary, that I may dwell among them.” Elohim, who is the ‘True Family’ (Father, Son, and Spirit), always seeks a ‘dwelling place or house’ in which He will live. But His house must conform to the standard established by Elohim Himself. In the Old Testament context, God’s house was a physical building called the Temple. But in the New Testament context, God’s house is the church, namely believers in whom the Spirit of Elohim dwells within their inner being (Ephesians 2:20–22). Both the Old Testament Temple as a symbol and the church as the reality of Elohim’s dwelling place must be built ACCORDING TO ELOHIM’S STANDARD. No one may build the Temple (symbol) or the church (reality) according to his own standard or measure.

The matter of building God’s house, whether the Temple as a symbol or the church as its reality, is not a trivial matter. For in His time, God will measure whether His house has been built according to the standard He has established or according to another standard. I Peter 4:17 states, “For it is time for judgment to begin with the house of Elohim, and if it begins with us first…” (ILT). To judge has the same meaning as to measure, that is, to evaluate and compare with a certain standard. And the first thing God measures is His own house.

Before we continue, let us close this section with a question related to the condition of the Christian world. In Christianity, it has become common to equate denominations with the church. Even if some leaders know that a denomination is not the church, generally they seem to ignore this fact. They continue to build a denomination as though God will never “measure” His house in the future.

What is the standard of His house? Truly, the standard of His house is the person of Jesus Christ, because Jesus Christ is the Temple of Elohim. However, the early church that was born on the day of Pentecost is also a “standard” for those who are involved in the building of the church, by His grace, God’s chosen people certainly do not build the church according to their own “standards,” but according to the “standard” given to them by God, just as happened to the apostle John.

We continue our discussion from Revelation 11:1, and at this time we will discuss the ‘altar of God’, which also must be measured. Revelation 11:1 reads: “Then I was given a reed like a measuring rod. And the angel stood, saying, ‘Rise and measure the sanctuary of Elohim, and His altar, and those who worship in it’” (ILT).

The ‘altar of God’ is the place where a person offers sacrifices to God. In His time, He will measure ‘His altar’ according to His own standard (His measuring rod). Many Christians are unaware that since the time of Cain and Abel, there have been two “altars.” We know that God “measured” these two altars. After God “measured” them, the altar of Cain was rejected, and the altar of Abel was accepted. We will not discuss this further because there is already a writing entitled ‘Ministry Outside the Camp’. For brothers and sisters who are interested, we can send the PDF version.

We move directly to the time of Moses, when the worship of the Golden Calf occurred while Israel was at Mount Sinai (Exodus 32–33). After this incident, Moses took the tent and pitched it outside the camp; it was called the ‘Tent of Meeting’, and everyone who sought the LORD had to go outside the camp of Israel to the Tent of Meeting (Exodus 33:7).

In Christianity there are also two “altars.” One is inside the world of Christianity, where the majority of God’s people offer sacrifices; the other is outside the world (system) of Christianity. Hebrews 13:10–13 affirms: “We have an altar… therefore Jesus also suffered outside the gate… Therefore let us go to Him outside the camp, bearing His reproach.” At the time of Jesus’ coming (commonly called the “second coming”), Jesus will “measure” these two altars.

To understand these “two altars,” we must emphasize the difference between being LOVED by the heavenly Father and being PLEASING to the heavenly Father. In Christianity, generally, being blessed by God is considered PROOF that someone is pleasing to Him. Matthew 3:17 clarifies this distinction: “…This is My beloved Son, in whom I am well pleased.” Does the heavenly Father love only Jesus, His only Son? John 3:16 affirms that the heavenly Father loves the world (all humanity), which means that the heavenly Father has blessed everyone. For it is impossible for the heavenly Father to love someone and at the same time curse them. If in this world there is sickness, famine, and death, it is not because the Father does not love the world, but because the world has fallen into sin. Thus, the heavenly Father loves and blesses everyone, but He is not pleased with everyone’s way. The heavenly Father is pleased with Jesus Christ because Jesus is His standard, as we have emphasized previously. Therefore, whether one is pleasing to the Father or not IS DETERMINED BY A STANDARD.

When Moses struck the rock, an extraordinary miracle occurred: water flowed abundantly so that the people of Israel had water. However, the heavenly Father was not PLEASED with Moses at that time, so Moses was not allowed to enter the Promised Land. Did the Father not love Moses? Certainly the Father greatly loved Moses and blessed his ministry and used him mightily, but the Father was not pleased when Moses struck the rock, because it did not conform to His “standard.”

The Christian world is also greatly loved and blessed by the Father, but whether or not the Father is pleased with the “altar” of Christianity will be determined at the coming of Jesus. In Matthew 7:21–23, there are many who prophesy, cast out demons, and perform many miracles IN THE NAME OF THE LORD (certainly all Christians), but Jesus is not pleased. Why? Verse 23 explains the reason: they practiced lawlessness (‘anomia’ = lawlessness = violation of the laws of the kingdom). Thus, what will ultimately determine the outcome is the law or “standard” of the Kingdom of Heaven.

We are still discussing Revelation 11:1, and now we will discuss ‘those who worship in the Temple’. Revelation 11:1 reads: “Then I was given a reed like a measuring rod. And the angel stood, saying, ‘Rise and measure the sanctuary of Elohim, and His altar, and those who worship in it’” (ILT).

Observe from the verse above that what will be “measured” are the people who worship in the Temple, not the forms, rituals, or types of burnt offerings. Many people think that when Cain and Abel offered sacrifices, Elohim was pleased with Abel because Abel offered the firstborn of the flock, symbolizing Christ’s sacrifice, while Cain offered the produce of the ground. However, Hebrews 11:4 states: “By faith Abel offered to Elohim a more excellent sacrifice than Cain….” Thus, it was Abel’s faith that made Elohim pleased with him, not the type of sacrifice. Likewise, in the time of Moses, Yahweh always looked to see whether there was faith in His servants who performed rituals, sacrifices, and the laws of the Torah. If there was faith, Yahweh was pleased; if there was no faith and people merely performed sacrificial rituals, then Yahweh was certainly not pleased.

In the context of the New Covenant, Elohim is pleased with worshipers who worship the Father in spirit and in truth (John 4:23). Worshiping in spirit means following the leading of the Holy Spirit within our inner being in daily life. Worshiping in truth, or reality, means worshiping not in outward forms, outward rules, symbols, or signs. The reality of all the symbols and shadows in the Old Testament is Christ (Colossians 2:17); therefore, worshiping in reality is worshiping in Christ, who is the truth.

As a conclusion to this section, we need to pay attention to Paul’s prophecy concerning people who are religious in the last days: “having a form of godliness but denying its power” (2 Timothy 3:5). The ILT Bible translates it: “having a form of godliness but having denied its power.” This verse speaks of people who practice their religion routinely, faithfully, and diligently, but it is only an outward form of piety and not inward. In Christianity, outward piety has become commonplace, because that is the nature of religion. Religion always focuses on outward matters, but God always focuses on inward matters.

The church in Laodicea fell into outward forms of piety, so that they assessed (measured) themselves as rich, having become wealthy, and lacking nothing. However, when the Lord assessed (measured) them, He found them to be wretched, miserable, poor, blind, and naked. That is what happens when someone practices religion outwardly. In His time, all who worship in the Temple will be measured by Him.

We now move to Revelation 11:2, which reads: “But exclude the court outside the Temple; do not measure it, for it has been given to the nations, and they will trample the holy city for forty-two months.”

We have discussed how Elohim commanded the apostle John to measure the Temple, the altar, and the people who worship in it with His own standard. We have also emphasized that His standard is Jesus Christ, and also the Bible, especially the word concerning the early church. There is one more thing that is His standard, namely the law of the Kingdom of Heaven (Matthew 7:21–23). Those who serve the Lord—even prophesying, casting out demons, and performing many miracles in His name—will still have to be “measured” by the law of the Kingdom of Heaven at His coming.

Now we will discuss the “court of the Temple,” which apparently does not need to be measured because it has been given to the nations to be trampled. Why does it not need to be measured like the Temple, the altar, and those who worship in it? It is interesting to note that the Temple consists of three parts: the outer court (the Temple courtyard), the Holy Place, and the Most Holy Place. The Holy Place and the Most Holy Place are what are called the Temple, while the courtyard is not called the Temple, even though it is part of the Temple complex as a whole. It was in the Temple courtyard that Jesus found people selling sacrificial animals, because it was indeed in the courtyard that sacrifices were offered on the bronze altar (Matthew 21:12; Mark 11:15).

We can see why the Temple courtyard no longer needs to be measured, because it is in the courtyard that “trade” took place, where Jesus said that the Temple had become a “den of robbers.” If the Temple had already become a den of robbers, and Jesus Himself had acted by driving out the merchants from the Temple courtyard, it is not surprising that the courtyard no longer needs to be measured. The damage caused by trade within the Temple had already changed the fundamental nature of the Temple, from a house of prayer into a den of robbers. That is why the Temple courtyard was handed over to the nations to be trampled.

Let us remember that the Old Testament Temple and its furnishings are symbols of the spiritual experiences of the New Covenant people (the church). Broadly speaking, the spiritual experience of the church can be divided into three: the experience of salvation and new birth (the Bronze Altar and the Laver); the experience of a life of consecration and fullness of the Spirit (the Golden Lampstand, the Table of Showbread, the Altar of Incense); and the experience of union with Elohim (the Ark of the Covenant). Trade in the Temple can only take place in the Temple courtyard, and it is impossible for it to occur in the Holy Place, let alone in the Most Holy Place.

Generally, Christians who fall into trade in their ministry are still at the level of the experience of salvation, although it is not impossible for people at higher levels to also engage in trade in the Temple. Indeed, if we look at one of the false teachings in Revelation 2–3, namely the teaching of Balaam, we know that trade in the church is actually carried out by leaders, who may have greater spiritual experience than Christians in general. We will not discuss the teaching of Balaam further, because it has been discussed elsewhere. Thus, Christians who engage in trade in their ministry no longer need to be “measured,” but this does not mean they are not judged; rather, they have already been judged by being handed over to “the nations to be trampled.”

We move to Revelation 11:2–3, focusing on verse 3, since verse 2 has already been discussed. It reads: (2) “But exclude the court outside the Temple; do not measure it, for it has been given to the nations, and they will trample the holy city for forty-two months.” (3) “And I will grant authority to My two witnesses, and they will prophesy, clothed in sackcloth, one thousand two hundred and sixty days.” There are several things we need to note from these two verses. First, the church, in the sense of the “Temple courtyard” filled with trade (the teaching of Balaam), has been handed over to be trampled for forty-two months (3.5 years), commonly called the Great Tribulation. Because of trade that causes the church to lose its “saltiness” as salt, it is thrown out and trampled underfoot (Matthew 5:13).

Second, verse 3 begins with the Greek term ‘kai’ (a conjunction), which connects the sentences in verses 2 and 3. Therefore, it is during the Great Tribulation that Elohim gives authority to His two witnesses. The duration of the two witnesses’ prophecy is also approximately the same as the time during which the “Temple courtyard” church is trampled, namely 3.5 years, if we take one month as thirty days.

Third, who is symbolized by the “two witnesses” mentioned here? The number two in the Bible speaks of witnesses of God, so we should not interpret the “two witnesses” as merely two individuals. Verse 4 affirms that these two witnesses are also called two lampstands, and lampstands are a symbol of the church (many people). Thus, the two witnesses are a community (group) that is given authority by Elohim during the Great Tribulation.

Fourth, this group of God’s witnesses possesses ministerial power similar to that of Moses and Elijah. Elijah’s power was to shut up the sky so that no rain would fall, and Moses’ power was to turn water into blood in Egypt (11:6). Moses’ ministry led God’s people out of Egypt (the world), and Elijah’s ministry delivered God’s people from idolatry.

Fifth, if we consider Malachi 4:6; Matthew 17:10–13; and other related verses, we know that John the Baptist had the power of Elijah to restore all things and to prepare the way for the coming of Jesus. Thus, the group of God’s witnesses in Revelation 11 is a group that restores all things and prepares the way for the coming of the great Day of the Lord.

Sixth, when Jesus ministered on earth as the “grain of wheat” that fell into the ground, later many fruits would come who would also minister as Jesus did on earth (John 12:24). And just as one John the Baptist prepared the way for the coming of one Jesus (the Son of Elohim), so the two witnesses of God (the group) will also usher in the appearance of the sons of Elohim on earth, in Revelation 12, which we will discuss later.

Seventh, note that this group of God’s witnesses will be killed after they finish prophesying (Revelation 11:7). And just as Jesus was killed and rose again, so this group of God’s witnesses will also be killed and rise again (Revelation 11:11). This group can be killed because they still wear mortal bodies; this is the meaning of Revelation 11:3, “…prophesying while clothed in sackcloth.” The ILT Bible translates it, “…wearing sackcloth.”

In conclusion of this section, we see that when the trade-filled church is trampled by the nations during the Great Tribulation, God sends His group of witnesses to prophesy, and they will even bring forth the manifestation of the sons of Elohim, as described in Revelation chapter 12.

We now move to the seventh angel who blows the trumpet, when the mystery of Elohim will be finished (Revelation 11:15–19; 10:7). We will quote only a few verses related to this seventh trumpet from Revelation 11:15–19: “Then the seventh angel sounded the trumpet… ‘The kingdoms of this world have become the kingdoms of our Lord and of His Messiah, and He shall reign forever and ever.’ And the twenty-four elders who sat on their thrones… worshiped Elohim… the time has come for the dead to be judged, and to reward Your servants, the prophets… and to destroy those who destroy the earth” (ILT). There are several things we need to note when this seventh trumpet is sounded.

First, verse 15 clearly affirms that the mystery of Elohim is to take over the kingdoms of the earth (the universe) and to establish His Kingdom forever. The expression ‘forever’ is translated from the Greek phrase ‘tous aionas ton aionon’, which should more accurately be translated as ‘the age of all ages’, because ‘aion’ means an age (time). As we have discussed in this writing, when the seventh trumpet is sounded, there will come a moment when time will be no more (Revelation 10:6). This means that when the Kingdom of Jesus and His Anointed Ones (the overcoming church) has conquered death (the last enemy), Jesus will hand over His Kingdom to the Father so that the Father may be all in all (1 Corinthians 15:21–28). The climax of all ages, or the age of all ages in which time no longer exists, is fulfilled in the age of the New Heaven and New Earth (Revelation 21:23).

Second, it is emphasized in the verses above that when the seventh trumpet is sounded, the twenty-four elders worship. We have also discussed the twenty-four elders and the four living creatures, that they are kings and priests who will reign on the earth (Revelation 5:10). The overcoming church will function as kings and priests to reign together with Jesus on the earth, with the purpose of subduing all things, including the last enemy, namely death as the wages of sin, so that in the universe there will be no remaining trace of sin. Therefore, the Father can express His glory in all and through all His creation. This is the meaning of the Father becoming all in all.

Third, when the seventh trumpet is sounded, the time comes for the dead to be judged. The Kingdom of Jesus and His overcomers will execute the judgment of Elohim so that the inhabitants of the earth may learn righteousness (Isaiah 26:9). Likewise, the prophets and His servants will receive their reward.

Fourth, at the sounding of the seventh trumpet, those who destroy the earth will be destroyed. Who are those who destroy the earth? Revelation 19:2 explains who they are, saying, “For true and righteous are His judgments, because He has judged the great harlot who corrupted the earth with her immorality, and He has avenged on her the blood of His servants.” This verse emphasizes that it is the great harlot who corrupts the earth. At this time, we will not explain in detail who the “great harlot” is, because we have not yet reached chapter 19. However, in chapters 17–18 it is clearly described that the great harlot is the ‘harlot church/woman’ (Babylon) that reigns over the earth.

We have briefly discussed how the mystery of Elohim is fulfilled when the seventh trumpet is sounded, when the kingdoms of this world are handed over to Jesus and His overcomers (Revelation 11:15). The subsequent chapters (12–22) are explanations and detailed descriptions of what happens when the seventh trumpet is sounded. For example, when the seventh trumpet is sounded, time will be no more, and this is explained in detail in the age of the New Heaven and New Earth (Revelation 21:23).

We now enter Revelation 12:1: “Now a great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars.” To understand this verse, we must recall the basic nature of the Book of Revelation, namely the personal revelation of Jesus Christ and His church through symbolic language. Who is symbolized by this ‘woman’?

Throughout the Bible, woman is always a symbol of the church or the bride of Christ, but with different characteristics. We know that Adam is a type of Jesus Christ (Romans 5:14). Therefore, Eve is a type of the church as the bride of Christ. Eve is a picture of the church that ‘comes from’ Christ, because Eve was created from Adam. Likewise, Asenath, the daughter of Potiphera who became Joseph’s wife, is a picture of the church that comes from the world (Egypt). Abigail is also a picture of the church as a warrior of Christ, because David was a man of war. Thus, every woman in the Bible is a symbol or type of the church with a particular characteristic.

In the Book of Revelation there are three women who also symbolize the church, each with its own characteristics. First, the woman in the verse above. Second, the harlot woman described in Revelation 17–18. Third, the woman who is called the Bride of the Lamb (Revelation 21). All these women depict the church with its various characteristics.

We will not discuss the harlot woman and the Bride of the Lamb at this time. However, to clarify the woman of Revelation 12, we will compare only two specific characteristics with the harlot woman in Revelation 17–18. First, the woman of Revelation 12 is ‘in heaven’, whereas the harlot woman ‘sits on a beast’ (Revelation 17:3). Although the woman of Revelation 12 is on earth, she cannot be seen with physical eyes, because she exists in the ‘heavenly realm,’, and only the Lord sees her. Meanwhile, the woman of Revelation 17 is supported by a ‘beast’, which in the Book of Revelation symbolizes human government. Thus, the harlot woman is a church supported by the system of human government. That is why this harlot woman is also symbolized as the ‘great city’ Babylon, where there is a “Nimrod” who establishes and governs this church (Revelation 17:18; 18:2).

By comparison, the New Jerusalem (the Bride of the Lamb) is the ‘holy city’, while the harlot woman is the ‘great city’. Indeed, this harlot woman represents the majority church (great in number), because she also “sits on many waters” (Revelation 17:1). We know that many waters refer to multitudes of people. In the Christian world, this harlot woman is the “large” church and represents the majority.

Second, just as the virgin Mary gave birth to Jesus, the Son of Elohim, so the woman of Revelation 12 gives birth to sons of Elohim who will shepherd all nations (Revelation 12:5). Meanwhile, the woman of Revelation 17 is called a harlot because she receives divine government and also receives human government; she receives the “seed” of Christ’s teaching, but also receives the “seed” of the teachings of Jezebel, Balaam, and the Nicolaitans—just as a harlot receives “seed” from many men. It is no coincidence that this harlot woman is symbolized as Babylon, because the meaning of ‘Babylon’ is confusion or mixture.

We are still discussing the symbol of the “woman” in Revelation 12:1,5: “Now a great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars… She gave birth to a male Child, who is to shepherd all nations with a rod of iron…”

Let us now assign meaning to the symbols of the sun, moon, and stars as they relate to the woman (the church). It is stated that the woman is “clothed with the sun,” meaning that she is fully governed by the “sun.” Malachi 4:2 states, “But to you who fear My name, the Sun of righteousness shall arise…” (ILT). This verse speaks of the people who fear the name of the Lord; for them, the Sun of righteousness will rise. The true Sun of righteousness clearly refers to Christ. Therefore, the woman (the church) who fears the name of the Lord will be “clothed” with Christ. The church (the people) who fear the name of the Lord are governed by Christ, led by Christ, and fully follow Christ.

Next, it is stated that the woman treads on the “moon.” We know that the moon has no light of its own and only ‘reflects’ the light of the sun. This woman already lives by the true light and has trampled (conquered) the reflected light. In reality, Christ is the ‘essence’ of all the regulations of the Old Covenant (Colossians 2:17). The “moon” represents only the Old Testament regulations, which are merely a reflection of Christ as the essence. This woman (the church) has already conquered or trampled the Old Testament regulations, which are only a reflection of Christ as the essence. The worship of this church is in spirit and in truth/reality (John 4). The people who fear His name follow only the inner leading of Christ and are no longer governed or enslaved by religious regulations.

Then, the woman is crowned with twelve stars. The number twelve is a symbol of leadership, and “stars” in the Book of Revelation are the sons of Elohim. Thus, although every member of this church follows the inner leading of Christ, it is still led by a team of divine leadership. No single “star” is greater than another. These twelve stars together form a crown to lead. This is genuine shared leadership—or more precisely, body leadership (the church as an organism), not organizational church leadership where there must be one highest person (a senior pastor) as a ‘sole ruler’.

This kind of church (woman) is the one that will give birth to the ‘male Child’ mentioned above (LAI version). The LAI version capitalizes the word ‘Child’, giving the impression that this male Child is Jesus Christ and that the woman is Mary. This understanding is incorrect. The Book of Revelation uses symbolic language, and the symbol of the ‘woman’ clearly refers to the church, not Mary. Therefore, the ‘male Child’ refers to the sons of Elohim who will shepherd all nations.

As we have discussed in this writing, the overcomers of the church will reign as kings and priests at the coming of the Lord Jesus Christ. Thus, the ‘male Child’ born by this woman refers to the overcoming believers who will reign in the next age at the Lord’s coming.

We have briefly discussed the symbol of the woman in Revelation 12. Now we will discuss the symbol of the ‘dragon’ in this chapter, because it is this male Child born by the woman who overcomes the dragon. Revelation 12:3 states, “And another sign appeared in heaven: behold, a great fiery red dragon having seven heads and ten horns, and on his heads seven crowns.”

Many symbols in the Book of Revelation are directly interpreted. One example is the dragon, which is called the ‘ancient serpent’ or the devil (Revelation 12:9). However, this devil is described as having ‘seven heads and ten horns’. If we observe the beast rising out of the sea, it also has ten horns and seven heads (Revelation 13:1). We know that the symbol of a beast represents a human kingdom or system of human government. Thus, the devil is manifested in and through human kingdoms or systems of human government.

Many Christians think that the devil exists outside of humans, perhaps in graveyards or hanging from large trees. Let us understand where the devil truly resides, because we cannot defeat the enemy if we do not know where he is. Observe Revelation 12:9, which states that the devil is the ‘ancient serpent’. The term ‘ancient’ is translated from the Greek ‘archaios’, meaning ‘original’ or ‘ancient’. This means the ancient serpent is the original serpent. Genesis 3 explains this original serpent. The serpent in Genesis 3 is not a physical serpent, because a physical serpent cannot speak, nor does a physical serpent eat dust (Genesis 3:14).

The serpent in Genesis 3 is the devil who tempted Adam and Eve. This devil was cursed by God to eat dust all the days of his life. The dust here is not physical soil, because Genesis 3:19 states, “…for dust you are…” This means that humans are ‘dust’, and humans become the food of the devil throughout his lifetime. We know that one becomes like what one eats. If this principle is applied to the devil, then the devil will be manifested in and through the humans he eats.

Paul, in the book of Romans, explains the manifestation of the devil in humans using the term ‘sin’ in the singular form. When Paul uses ‘sins’ in the plural, he refers to sinful acts. But when he uses ‘sin’ in the singular, he refers to the ‘power of sin’ that causes humans to do what they do not want to do. In Romans 7, Paul explains the power of sin within him that drives him to commit sinful acts (verse 17). Therefore, the term sin (singular) used by Paul refers to a manifestation of the devil within human beings.

We must first clearly understand where the devil is located, manifested, or embodied, and how he exercises his power. In reality, the devil is manifested in our old man or our flesh. And in Revelation 12:3 above, the devil is manifested in and through a human kingdom or system of human government.

We have discussed the symbol of the dragon in Revelation 12. Now we will discuss how the group of the male Child, or the group of His Anointed Ones, or the firstfruits, overcomes the dragon or the devil. Revelation 12:11 states, “And they overcame him by the blood of the Lamb and by the word of their testimony, and they did not love their lives to the death.”

There are three things mentioned in this verse as the cause of the victory of the group of the male Child born by the church of Revelation 12. Let us examine them one by one. First, they overcame the devil by the blood of the Lamb. Leviticus 17:11 states, “For the life of the flesh is in the blood…” Therefore, the blood of the Lamb speaks of the life of the Lamb, or the life of Christ (zoe). This is the purpose of Jesus’ coming, namely to give His life (John 10:10; life = zoe). The phrase ‘have it more abundantly’ in this verse does not refer to material or physical things at all, but to the growth of the life of Christ (zoe). The life of Christ grows to such an extent that it “swallows up” the old human life (death). I Corinthians 15:54 says, “…Death is swallowed up in victory.” This means that death (the old life), as the wages of sin, is destroyed or “swallowed up” by the victory of the life of Christ.

I Corinthians 15:45 states that the last Adam (Jesus) became a life-giving Spirit (‘pneuma zoopoieo’). Through His death and resurrection, Jesus became the life-giving Spirit. The Spirit of Christ dwelling within the inner being of His chosen people continually works to impart the life of Christ. The victory of His chosen people, or the group of the male Child, is purely by grace. The growth of the life of Christ within us is the work of the Holy Spirit. If we examine the parables of the Kingdom of Heaven (especially in the Gospel of Matthew), we find that there are people of God whose ‘zoe’-life grows, and there are also those whose does not. Some are accepted into the Kingdom of Heaven at Jesus’ coming, while others are rejected. All of this is the sovereignty of the Father, who is pleased to give the Kingdom to the “little flock” (Luke 12:32).

Second, they overcame the devil by the word of their testimony. The term ‘word’ here is ‘Logos’, meaning not merely good words, but words that contain the thoughts, feelings, and will of Elohim. They speak of the purposes, plans, and will of Elohim. The old human life, symbolized by the tree of the knowledge of good and evil in the Garden of Eden, also produces ‘good’ words, because humans ate from the tree of the knowledge of evil and ‘good’.

If we pay attention to the word ‘Logos’ spoken by His overcomers, then all of this is the result of the fact that His overcomers live by the life (‘zoe’). A particular kind of life will produce a particular kind of word. For example, dogs bark and cats meow because they possess different kinds of life. Therefore, the overcomers are able to speak words of ‘Logos’ because the Spirit of Christ gives growth to the Life. THIS IS PURELY THE WORK OF THE SPIRIT OF LIFE; THIS IS GRACE.

Third, they overcame the devil because they did not love their own soul-life (the old life). His overcomers willingly allow themselves to be destroyed or “swallowed up,” their old life being swallowed by the life (‘zoe’). The life (‘zoe’) will surely “swallow up” the old life, just as light “swallows up” darkness. This too is grace. Therefore, the victory of this male child is purely grace and purely the sovereignty of the Father who desires to give the Kingdom.

We now enter Revelation chapter 13, which speaks of the beast that comes out of the sea and the beast that comes out of the earth. Revelation 13:1–18 declares, “Then I saw a beast coming up out of the sea, having ten horns and seven heads; and on his horns were ten crowns, and on his heads were blasphemous names… And I saw another beast coming up out of the earth; and he had two horns like a lamb, and he spoke like a dragon…” There are two things that must be noted before we can understand Revelation chapter 13. First, the beasts in the book of Revelation are symbols of systems of human government. Second, the terms heaven, earth, and sea are symbols of realms (realities), where “heaven” represents the heavenly realm, “the sea” represents the lowest realm, and “the earth” represents a realm lower than heaven but higher than the realm of the sea.

The beast that comes out of the “sea” appears ferocious, like a leopard, with feet like those of a bear and a mouth like the mouth of a lion (verse 2). But the beast that comes out of the “earth” is like a lamb. We know that a lamb is not a ferocious or dangerous animal. Nevertheless, when this “lamb” speaks, it speaks like a dragon. We know that the “dragon” is a symbol of the devil. Who, then, is this beast that comes out of the earth? Revelation 19:20 and Revelation 20:10 clearly state that the beast that comes out of the earth is the false prophet.

Furthermore, we observe that both beasts have horns, which are symbols of power. Thus, the beast that comes out of the sea has power as a system of human government in this world (the kingdoms of the world). Meanwhile, the beast that comes out of the earth has power as a system of human government within the Christian world. We should not be surprised that the book of Revelation describes the Christian world as a ‘false prophet’. For the Christian world came into existence because the church fell and was divided into tens of thousands of denominations. And the division of the church was caused by leaders who established their own authority and drew the Lord’s disciples after themselves (Acts 20:28–30). The Christian world consists of the kingdoms of its leaders, and this is not the church as Jesus established it. For in the church that Jesus established, there must be no leaders in the sense of people exercising authority over the church other than the Lord Jesus Himself (Matthew 23:1–12). In the church that Jesus established, there must be no human system of government. There must be no ‘hierarchy’, because the church is an organism led directly by the authority of the life of Christ. Therefore, it is not surprising that Revelation 13 describes the Christian world as “the beast that comes out of the earth,” and as the false prophet.

Next, there is something that generally attracts the attention of Christians, namely the mark or name of the beast that is placed on a person’s hand or forehead, and the number of the beast, which is 666 (verses 16–17). The key to understanding the number of the beast is the wisdom of Christ (verse 18). Without the wisdom of Christ, it is impossible to understand the meaning of the number 666, because 666 is not a mathematical number but a symbolic number. If we receive grace before Him, then we will understand that the mark or name of the beast is none other than the basic nature of our old man (the “beastly nature”). We do not need to struggle to find the mark 666 on someone. If a person lives by or is driven by the old man, then we have already seen the mark 666. Or if we see a Christian serving with the strength of the old man (the flesh), then we have already seen the mark 666 in that person.

The number 6 is the number of man, and man works for six days. Therefore, the number 666 is actually a symbolic number for fallen churches (false churches), where all activities are driven by the flesh, human ambition, the pursuit of profit, money, and position, always busy with religious programs but never within the Divine government and the mind of Christ.

Before entering chapter 14 of the book of Revelation, we need to remember that with the sounding of the seventh trumpet, the mystery of God is fulfilled, namely that the kingdoms of the world, including the human kingdoms (denominations) in the Christian world, are taken over and handed to the Lord Jesus and His chosen people (the firstfruits), who will function as kings and priests according to the order of Melchizedek and reign on the earth in the ages to come (Revelation 11:15). The subsequent chapters in the book of Revelation explain the details of the fulfillment of the mystery of God. The climax of the fulfillment of the mystery of God is realized in the age of the New Heaven and the New Earth, where there is no longer death, which is the wages of sin, and where the Father can be all in all (Revelation 21–22).

We have briefly discussed the details of the appearance of the sons of God (Revelation 12) and the systems of human government, both in this world and in the Christian world (Revelation 13). We now enter Revelation 14, where the main theme of this chapter is the harvest. Revelation 14:1–5 discusses the firstfruits (His overcomers) who will reap together with the Lord Jesus. Then Revelation 14:6–13 discusses three proclamations or messages of judgment. Finally, Revelation 14:14–20 discusses the harvest on the earth.

Let us look at Revelation 14:1–3: “Then I looked, and behold, the Lamb was standing on Mount Zion, and with Him one hundred and forty-four thousand, having His name and the name of His Father written on their foreheads… And they sang a new song before the throne and before the four living creatures and the elders; and no one could learn the song except the one hundred and forty-four thousand who had been redeemed from the earth.”

Mount Zion is the highest hill in Jerusalem. In Psalm 48:1–3, Zion is called the city of the Great King, and also the mountain of God, or the Kingdom of God. Jesus, as the King above all kings, is depicted as the Lamb standing on Mount Zion. Jesus, as the Victor, is still depicted as the Lamb who is fully obedient to the Father to become the sacrifice for the redemption of sin. But Jesus does not stand alone on Mount Zion; He stands together with 144,000 people who have the name of the Lord Jesus and the name of the Father in heaven written on their foreheads.

We know that the number 144,000 is a symbolic number, where 12 is the number of Divine government, and 12 multiplied by 12 multiplied by 1,000 signifies Divine government brought into perfection and fullness. From Mount Zion, Jesus together with His overcomers will exercise Divine government in all its perfection and fullness.

It is emphasized above that the name of the Father is written on the foreheads of His overcomers. We know that a name represents a person’s work, reputation, glory, character, and basic nature. Therefore, His overcomers do not have their own Divine reputation, glory, or basic nature; rather, all of these come from the Father. This is different from those who bear the mark 666 on their foreheads or hands. These people strive to achieve reputation, glory, and works by their own strength and for themselves.

Furthermore, His overcomers are able to sing a song that cannot be learned by others. A song is an expression or response of those who have experienced the deeds or works of the Father in heaven. By His grace, the overcomers experience the touch or works of the Father in their lives. The Father in heaven desires to do this to His overcomers purely because the Father “…has been pleased to give you the Kingdom” (Luke 12:32).

Let us continue with the description of the overcomers (the firstfruits) in chapter 14. Revelation 14:4–5 states, “These are the ones who were not defiled with women, for they are virgins. These are the ones who follow the Lamb wherever He goes. These were redeemed from among men, being firstfruits to God and to the Lamb. And in their mouth no deceit was found, for they are blameless before the throne of God” (ILT).

There are several things concerning His overcomers mentioned in the verses above. First, it is emphasized that they are those who were not defiled with women, for they are virgins. This does not speak of physical women, because women in the book of Revelation are symbols of the church. Who, then, are the “women” with whom His overcomers were not defiled?

Certainly not the “woman” described in Revelation 12, who gives birth to the sons of God. Rather, it is the woman described in Revelation 17:5–6: “…Babylon the Great, the mother of harlots… and the woman was drunk with the blood of the saints and with the blood of the witnesses of Jesus.” At this time we are not discussing in detail the mother and her daughters (the women) described here. However, those who are able to see the Christian world as the Word of God sees it will understand that the women referred to in Revelation 14:4 above are the Christian world, which is the fragmentation of the early church.

The teachings of Jezebel, Balaam, and the Nicolaitans have infiltrated and been widely accepted in the Christian world (Revelation 2–3). By His grace, the overcomers do not take part in them. His overcomers do not defile themselves in the “games” of money, position, and human glory/honor that abound in the Christian world. This is the meaning of “not defiled with women, for they are virgins,” as emphasized in Revelation 14:4 above.

Second, His overcomers are those who follow the Lamb wherever He goes. Jesus affirmed that His sheep surely hear His voice (John 10:27). His overcomers do not listen to or become followers of any leader or any movement in the Christian world. This is not because the overcomers do not learn from leaders, but because of the anointing within them that makes it so that “…you have no need for anyone to teach you” (1 John 2:27).

Third, in the mouth of His overcomers no deceit is found, for they are blameless before the throne of God. The term ‘deceit’ is translated from the Greek word ‘pseudos’, which means falsehood, untruth, false religion. Certainly, the primary reason His overcomers do not practice deceit is because they have been touched by the “burning coal from the altar,” as Isaiah was before being sent by God (Isaiah 6:7). But also in their ministry, the overcomers have no personal interest or desire for any gain, whether money, position, or human glory. By His grace, the overcomers are able to speak the truth of God’s Word as it is, before anyone, without needing to be “cautious” or to practice deceit in hopes of gaining something from their proclamation.

Such are some of the characteristics of the “firstfruits,” who by the sovereignty of the Father are chosen from among men and processed by Him. James 1:17–18 affirms, “…the Father of lights… who determined that we should be a kind of firstfruits of His creatures…” (ILT).

After discussing the firstfruits (Revelation 14:1–5), we now enter into the three proclamations of the Word written in Revelation 14:6–13. Let us begin with the first proclamation (Revelation 14:6–7): “Then I saw another angel flying in mid-heaven, having the everlasting gospel to preach to those who dwell on the earth… Fear God and give glory to Him, because the hour of His judgment has come…” (ILT).

We must continue to remember the principle of interpretation for the book of Revelation. The book of Revelation is the personal revelation of Jesus Christ and His church in symbolic language (Revelation 1:1). The verses above should not be interpreted literally, as if at the end of time there will be an angel with wings flying around the earth to preach the everlasting gospel. If that were our interpretation, then the book of Revelation would not be good news, but frightening news about wars, disasters, calamities, and eternal hell.

There are several things we must understand in order to see how beautiful the three proclamations above are. First, the angel or messenger who proclaims the everlasting gospel is people who are sent by the Lord; indeed, the expression “the angel who proclaims the everlasting gospel” is the revelation of the Word or the revelation of the everlasting gospel itself. If we see the entire context of Revelation 14, which speaks of the “harvest,” then we know that this proclamation/revelation of the gospel is carried out by the Lord Jesus and the “firstfruits” we have discussed (verses 1–5).

Second, the expression ‘everlasting gospel’ comes from the Greek ‘euaggelion aionios’, which means ‘the good news of the ages’. What does ‘the good news of the ages’ mean? Ephesians 1:9–10 states, “having made known to us the mystery of His will… for the administration of the fullness of the times, to sum up all things in Christ, things in the heavens and things on the earth” (ILT). This means that the mystery of the Father’s will is to sum up all things in Christ, and this occurs in the dispensation of the fullness of the times (Young’s Literal). Thus, the Father in heaven has a plan (the mystery of His will), namely to work through the ages (dispensations) to unite all things in Christ.

We have often discussed the Greek term ‘aion’, which in many Bible versions is translated as ‘eternal’ or ‘everlasting’, in the sense of an endless duration of time. Such an understanding causes Christians to fail to understand the Father’s plan or the mystery of His will. The Bible reveals to us the Father’s plan through ages (dispensations) to establish the Kingdom of His Son, so that all things may be summed up in Christ. The Bible hardly speaks of ‘eternity’, which is the dimension of God. The Bible speaks of the FATHER’S PLAN WITHIN THE DIMENSION OF TIME. Therefore, ‘the good news of the ages’ means the good news that all things will ultimately be summed up (united) in Christ. This speaks of the total restoration of all things.

Third, how can all things be summed up in Christ? The verse above clearly states that it is through the judgment of God. But we must understand the meaning of God’s judgment, namely, “…when Your judgments come upon the earth, the inhabitants of the world will learn righteousness” (Isaiah 26:9). God’s judgment does not mean casting human beings into hell forever (eternal hell punishment). The message of eternal hell is not good news at all. It is not the gospel revealed by the Bible, even though it has been widely accepted in the Christian world.

We will now enter into the proclamation of the second angel written in Revelation 14:8, as follows: “And another angel, a second one, followed, saying, ‘Fallen, fallen is Babylon the great, who made all nations drink of the wine of the passion of her sexual immorality.’”

We must continue to remember the context of the whole of Revelation 14, which is about the harvest on the earth (verse 16). The term ‘earth’ here is a symbol of the Christian world, as we have discussed regarding “the beast that comes up out of the earth,” which is the false prophet (Revelation 13:11–18). When the Lord Jesus comes (commonly called the second coming), He will come as Judge over His people, and those whom He has chosen (the firstfruits) will be glorified—meaning they will receive glorified bodies and reign on the earth. This event is called by Paul in Romans chapter 8 ‘glorification by faith’, or the event of ‘the resurrection of the body’ as explained in 1 Corinthians 15.

Jesus does not come to take the entire Christian world (His people) to heaven far away there, although this concept is generally believed and proclaimed within Christianity. We know that in Christianity many are called, but few are chosen (the firstfruits), or as Luke 12:32 calls them, “the little flock,” to whom the Father is pleased to give the kingdom. Thus, at His coming, Jesus and the “firstfruits” will reign on the earth with glorified bodies and will harvest the Christian world.

Let us look at this second proclamation in the context of the harvest of the Christian world. Our verse above clearly states, “fallen, fallen is Babylon.” What does “Babylon” symbolize? Revelation 17:18 clearly states that the harlot woman seen by John is Babylon, the great city. Why is the Christian world symbolized as “Babylon” or “the great city”? Let us consider the facts.

Babylon in Genesis 10–11 was a literal city (not a symbol) built by Nimrod. Nimrod was the first person on earth to exercise authority and build a kingdom. Nimrod is called ‘a mighty hunter before the LORD’, which means that he was a rebel who gathered people to rebel against God as well. The name ‘Nimrod’ means ‘one who leads others to rebel’.

If so, why is the harlot woman (the Christian world) symbolized as ‘Babylon, the great city’? In the book of Revelation, a city is a symbol of a system of government. The New Jerusalem is a symbol of the divine system of government; therefore, it is called the Holy City. Babylon, however, is called the great city because it is ruled by humans. Since the Roman emperor Constantine accepted Christianity, human systems of government began to dominate the Christian world. Christianity indeed became great, but not holy.

In fact, in Acts 20:28–30, Paul had already warned church leaders that the time would come when leaders would draw the disciples to themselves and build their own kingdoms through false teachings (the teachings of Jezebel, Balaam, and the Nicolaitans). The behavior of such leaders has caused the church to split into tens of thousands of denominations, as we see today in Christianity. In every denomination there is surely a “Nimrod” who holds authority over God’s people. That is why the Christian world is symbolized as Babylon.

The message of the second angel clearly declares that Babylon will fall. The Christian world, which consists of human kingdoms (denominations), will surely collapse at the coming of Jesus. Yet in the end, the Christian world will be harvested (saved) through the ministry of Jesus and the “firstfruits.”

We now enter into the proclamation of the third angel written in Revelation 14:9–11, as follows: “…If anyone worships the beast and its image and receives a mark on his forehead or on his hand, he also will drink of the wine of the wrath of Elohim… he will be tormented with fire and sulfur…” (ILT). We have emphasized that the mark or name of the beast is none other than the basic nature of our old humanity (“beastly nature”). All humans inherit this nature because all are descendants of Adam.

Before discussing these verses, let us remember that the proclamation of the three angels in Revelation 14 is primarily directed to the Christian world (“the earth”), because after these three proclamations, the “earth” will be harvested (14:14–20). Perhaps many Christians think that once someone is born again (becomes a Christian), worships, and serves within Christianity, it is impossible for him to receive the mark/name of the beast on his hand or forehead. We will explain this as follows.

The two trees in the Garden of Eden actually symbolize two kinds of life. The tree of the knowledge of good and evil symbolizes the kind of life of ‘death’, which is controlled by the devil. For Romans 6:23 affirms that the wages of sin is death, and the devil has the power of death (Hebrews 2:14). Death does not only mean physical death. When Adam ate from the tree of ‘death’, he immediately received the kind of life of ‘death’, which in turn led to physical death. This is the meaning of the Hebrew expression ‘mut tamut’ found in Genesis 2:17.

The tree of the knowledge of good and evil (the tree of death) causes all humans descended from Adam to have a strong inclination toward religion. Let us consider what Jesus said to the Pharisees and scribes—the religious people of His time. John 8:44 states, “You are of your father the devil…” Jesus’ words were not meant as an insult, but to reveal an important truth. Religious people of His time who practiced various rituals and religious regulations without faith were actually living the kind of life of ‘death’ controlled by the devil. Although the Pharisees and scribes were very religious, they were living the kind of life of ‘death’ dominated by the devil. That is why Jesus said that the devil was their father—not that the devil literally had children like them, but that the devil is the “father” of the life of ‘death’. Whoever lives this kind of life of death has the devil as his father.

But Jesus came so that we might have life (John 10:10), namely the life of Christ (‘zoe’). As a Christian’s faith grows, the life of Christ “swallows up” the life of death. Paul affirms that it is no longer he who lives, but Christ who lives in him. Let us observe the facts concerning the Christian world. Revelation 2–3 affirms that the church has fallen through the false teachings of Jezebel, Balaam, and the Nicolaitans. If we receive grace before Him, we understand that these three false teachings are what have made the Christian world into a religion—namely, the Christian religion. In such a condition, many of God’s children worship and serve within a religious framework, just as the Pharisees and scribes did. Therefore, the “mark/name of the beast” is very prevalent in religious people.

Those who are religious and live the kind of life of ‘death’ will drink of the wine of the wrath of Elohim and will be tormented with fire and sulfur. Fire and sulfur are symbols of ‘purification’. We will discuss this later when we reach Revelation 20:14 regarding the second death and the lake of fire. Clearly, this fire and sulfur are not literal fire or literal sulfur, nor do they mean eternal hell as commonly believed in Christianity.

After the proclamation of the three angels (Revelation 14:6–13) concerning judgment upon the Christian world (“the earth”), we now arrive at the harvest on the “earth” (Revelation 14:14–20). We must again emphasize the purpose of Elohim’s judgment, namely: “…when You come to judge the earth, the inhabitants of the world will learn righteousness” (Isaiah 26:9). Thus, although judgment involves the wrath of Elohim, its purpose is that people may come to know what is right.

Let us look at several points regarding the harvest of the Christian world as written in Revelation 14:14–20: “And I looked… and behold, one like the Son of Man, having a golden crown on His head and a sharp sickle in His hand… Thrust in Your sickle and reap, for the time has come for You to reap, because the harvest of the earth is ripe… Thrust in your sharp sickle and gather the clusters of the vine of the earth, for her grapes are ripe… and blood came out from the winepress, up to the horses’ bridles, for one thousand six hundred stadia” (ILT).

First, the Son of Man is the Lord Jesus who will harvest the Christian world through His judgment, for that is the purpose of His coming—to judge His people.

Second, the Lord Jesus uses a “sickle” to harvest His people. This sickle is not a literal sickle, but His overcomers or the firstfruits as written in Revelation 14:1–5, which we have discussed. Thus is fulfilled what is written in Luke 10:2: “The harvest is truly plentiful, but the laborers are few. Therefore pray the Lord of the harvest to send out laborers into His harvest.” These laborers are the firstfruits of His creation (James 1:18). Therefore, the firstfruits will be used by the Lord Jesus to harvest the “earth” or the fallen Christian world, which is now ready to be harvested because of the three proclamations discussed earlier.

Third, the verses above use the symbol “gather the clusters of grapes from the earth, for her grapes are ripe… and blood flowed from the winepress up to the horses’ bridles for one thousand six hundred stadia” to explain the harvest on the earth. Once again, our principle of interpretation must not be literal, because it speaks of “blood flowing from the winepress.” Likewise, the blood flowing “up to the horses’ bridles for one thousand six hundred stadia” does not refer to human blood from an end-times war, as some interpreters understand.

What then is the meaning of this symbol? The clusters of grapes of the earth that are ripe speak of Christians who have come to know the truth through the judgment of Elohim. The blood flowing for one thousand six hundred stadia speaks of the blood of Jesus that cleanses His people. Note that one thousand six hundred stadia is approximately 321 km, since one stadion equals 201.16 meters. The distance of 321 km is roughly the distance between the cities of Dan and Beersheba in Israel (from one end of the land to the other). This means that all of God’s people are washed by the blood of Jesus. This is how we must understand this symbol. Remember also that the context of the whole of Revelation 14 is not warfare, but harvest.

From the truth of God’s Word in Revelation 14 concerning the harvest on the earth, how strange it is that Christianity so often proclaims, “believe in Jesus and go to heaven.” The truth, however, is ‘believe in Jesus and receive the life of zoe, and be judged by Jesus at His coming’. After knowing the truth and becoming mature, then one is harvested—and the harvesters are the ‘firstfruits’ who have matured earlier.

We have discussed chapter 14 concerning the harvest, and now we enter chapters 15 and 16, concerning other symbols seen by the apostle John in heaven: “And I saw another sign in heaven, great and marvelous: seven angels having the seven last plagues, for in them the wrath of Elohim is completed” (Revelation 15:1, ILT). John had seen many symbols (signs), including the golden lampstands, the seven stars, the throne with four living creatures and twenty-four elders, the opening of the seven seals, the seven trumpets, the woman and the dragon, the beasts from the sea and the earth, the Lamb on Mount Zion with His 144,000 followers—and now he sees another symbol: seven angels with the seven last plagues.

Although the book of Revelation presents many signs or symbols to the apostle John, the revelation conveyed through them is the same—the revelation of Jesus Christ and His church, and certainly His kingdom. The symbol of “seven angels with seven plagues” involves the wrath and judgment of Elohim. To whom, especially, is this judgment and wrath directed? Note Revelation 16:1: “And I heard a loud voice from the sanctuary saying to the seven angels, ‘Go and pour out the bowls of the wrath of Elohim on the earth’” (ILT). We have seen that the symbol ‘earth’ here refers to the Christian world. Therefore, the seven angels with the seven plagues are primarily directed toward the Christian world. This judgment is intended so that the Christian world may come to know what is right.

And before the judgment begins, John sees: “…something like a sea of glass mingled with fire, and those who had overcome the beast and its image and its mark and the number of its name…” (Revelation 15:2, ILT). Here the apostle John again sees His overcomers, the firstfruits of His creation. These overcomers sing the song of Moses and the song of the Lamb. The song of Moses speaks of deliverance from Egypt, where the overcomers praise, “Great and marvelous are Your works…” (15:3). Meanwhile, the song of the Lamb, the Redeemer of sins, speaks of the deliverance or redemption of all humanity: “…for all nations shall come and worship before You…” (15:4).

After all that John sees, “…the sanctuary of the tabernacle of the testimony in heaven was opened. And out of the sanctuary came the seven angels having the seven plagues, clothed in pure, bright linen, and girded with golden sashes around their chests” (Revelation 15:5–6, ILT). From within His temple—namely, the church of His overcomers—comes forth a ministry of judgment symbolized by the “seven angels with seven plagues.” We see here that His overcomers carry out the judgment of Elohim, fulfilling what Paul told the saints in Corinth: “Do you not know that the saints will judge the world?” (1 Corinthians 6:2). His overcomers will execute the judgment of Elohim upon the Christian world so that the Christian world may know the revelation of the Lord Jesus, His church, and His kingdom.

We continue with the symbol of “seven angels holding the seven last plagues,” whose ministry is directed toward the Christian world so that God’s people may know what is right. We have seen that this ministry is carried out by the ‘firstfruits’ or His overcomers. The overcomers (firstfruits) have not avoided all the “plagues or calamities” described in chapter 16; rather, they have experienced them first. For ‘firstfruits’ means a group that matures earlier to be harvested.

We will not discuss in detail the ministry of the ‘seven angels’ with all its symbols, but we will focus specifically on the ministry of the ‘seventh angel’, which is directed toward ‘Babylon, the great city’ (Revelation 16:17–21). Nevertheless, we will quote J. Preston Eby regarding part of the meaning of the symbols in the ministry of the seventh angel as follows: The symbol ‘earth’ means the soulish/human religious realm. The symbol ‘sea’ means the fleshly realm related to the body. The symbol ‘springs of waters’ means the sources of ideas, concepts, traditions, teachings, doctrines, and worldly wisdom, while the symbol ‘rivers’ represents the ‘flows’ through which all these ideas, concepts, doctrines, and traditions are taught and promoted by religious institutions. The symbol ‘sun’ represents ‘external light’, namely rules, authorities, and hierarchies from the old heaven and earth. The symbol ‘the throne of the beast and its kingdom’ means the deceitful ‘human heart’ from which all evil proceeds, including ‘spiritual’ or ‘religious’ evils. The symbol ‘the river Euphrates’ represents the power that keeps God’s people enslaved within the religious ‘Babylon’. The ‘Euphrates’ also speaks of the separation between the religious kingdom of Babylon and our Promised Land—our inheritance in Christ. The symbol ‘air’ speaks of the atmosphere created by human programs, human promotions, and religious systems of understanding. Such, more or less, is the meaning of these symbols, in which the seven angels to pour out the bowl of Elohim’s wrath upon the Christian world, so that the Christian world may come to know what is true.

As the conclusion of this section, we will directly enter into the ministry of the seventh angel who pours out his bowl into the air (Revelation 16:17–21). Revelation 16:19 affirms, “…And the great Babylon was remembered before Elohim, to give her the cup of the wine of the fury of His wrath” (ILT). We have emphasized that ‘Babylon’ is a symbol placed on the forehead of “the harlot woman and her children” (Revelation 17:5). As we already know, the symbol “woman” always refers to the church, but here it is called a “harlot” church. The Christian world is the early church that has fallen and been fragmented into tens of thousands of denominations, and this fall is explained in Revelation 2–3 because of the three false teachings of Jezebel, Balaam, and the Nicolaitans. The Christian world is not that it does not receive the pure Word of God, but that besides receiving the pure Word of God it also receives the words of the false teachings of Jezebel, Balaam, and the Nicolaitans. Just as a prostitute receives many “seeds” from many men, so in general the Christian world receives the “seed” of the pure Word of God and the seed of the three false teachings above.

Certainly, within the Christian world it is commonly proclaimed and taught that denominations are the church. But in His time, the basic nature of the “churches” within the Christian world will be uncovered. The Bible firmly states that there is nothing hidden that will not be revealed. One of the things that will be revealed on the day of His judgment is the basic nature of the “churches” in the Christian world.

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

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

We must always remember that the city of Babylon described in Genesis 10–11 is a physical city that truly existed in history. Meanwhile, the city of Babylon written about in the book of Revelation is a symbol. We can know the meaning of a symbol by paying attention to its history. Babylon was one of the royal cities built by Nimrod (Genesis 10:8–10). Nimrod was the first man to rule on the earth and, “he was a mighty hunter before YAHWEH…” (Genesis 10:9).

Many people think that Nimrod was someone who served and lived BEFORE the Lord (Gen. 10:9). But we know that Strong’s Concordance reveals facts about the Hebrew term PANIM, translated ‘before’, which has a very wide range of meanings. In Genesis 10:9, as for example in Numbers 16:2, the Hebrew term PANIM translated ‘before’ also has the literal meaning ‘to rebel against’. And in the Jewish Encyclopedia, the name Nimrod means one who causes all people to rebel against God. The ILT (Indonesian Literal Translation) Bible provides a footnote for the translation ‘before’, namely ‘defiantly opposing’. It can be concluded that Nimrod was a rebel who stubbornly opposed God, and Nimrod established his own kingdom, one of which was Babylon.

The harlot woman and the city of Babylon seen by the apostle John have the same meaning. Both symbols equally refer to the church, but a church that will be judged. The church that bears the symbol of the “harlot woman” or the “city of Babylon” is judged so that the true Bride of the Lamb may appear.

Let us continue our discussion on the judgment of “Babylon” or the judgment of the “harlot woman” (Revelation 17:1). We have discussed that Babylon is a royal city built by Nimrod. Nimrod was a powerful leader, and not only did he mobilize people to build a city (Babylon), but also a tower (Genesis 11:1–9). Nimrod’s motivation in building the city and the tower is clearly written, namely to make a name for themselves so that they would not be scattered (11:4). A name is an expression of reputation, glory, works, and also a person’s character. Nimrod’s goal was that through his reputation, glory, works, and character, he could attract people to himself so that they would not be scattered. This was indeed Nimrod’s intention in building his kingdom.

The kingdom built by Nimrod immediately received the judgment of Elohim. By confusing their language so that they could not communicate, the efforts of Nimrod and his followers immediately failed and were destroyed. For it was indeed through his strength as a leader and his power of communication that Nimrod succeeded in mobilizing many people to have one common goal, mission, and vision to build a kingdom.

Let us return to the judgment of the “harlot woman” or “Babylon” in the book of Revelation. Why is the church (the harlot woman) that bears the symbol “Babylon” judged by Elohim so that it collapses and “Babylon” is found no more (Revelation 18:21)? The explanation is as follows. We need to understand the meaning of the church that bears the symbol “Babylon” on its forehead as written in Revelation 17:5: “And on her forehead a name was written: a mystery, Babylon the Great, the mother of harlots and of the abominations of the earth.” In fact, the church bears the symbol “Babylon” because there are “Nimrods” who build their own kingdoms. Thus, the church is dominated by a system of human government (hierarchy), or in other words, within the church there exists “Nimrod” authority. And the Lord Jesus does not desire that there be “Nimrod” authority within His church.

To make this clearer, let us pay attention to the words of Jesus in Matthew 23:1–12. This portion of Scripture is a kind of introduction before Jesus rebukes the religious leaders of His time with the words, “woe to you” (Matthew 23:13–36). In Matthew 23:1–12, Jesus speaks to two groups of people, namely ‘the crowds’ and ‘His disciples’ (verse 1). And the context of this passage is the ‘seat of Moses’, which is a symbol of authority. Jesus firmly taught that the crowds should not rebel against the Pharisees and scribes, because they had sat in the “seat of Moses,” meaning that they possessed a certain authority. But to His disciples, Jesus said that no one should be called rabbi, leader, or father (verses 8–10). Jesus did not mean that in His church there should be no leaders, teachers, or spiritual fathers. Rather, according to the context of the “seat of Moses,” Jesus meant that IN HIS CHURCH THERE MUST BE NO ONE WITH AUTHORITY EXCEPT JESUS. That is, within His church there is only the authority of Life, because Jesus is Life (zoe), and He also came to give Life (John 10:10). His church is an organism in which only the authority of the Life of that organism applies, namely Jesus the Life.

Paul clearly explains the fall of the church, namely because leaders DRAW disciples to themselves (Acts 20:28–30). Church leaders are supposed only to EQUIP the saints (Ephesians 4:11–12). The behavior of church leaders who draw the Lord’s disciples to themselves is EXACTLY THE SAME as Nimrod’s behavior in building his kingdom, namely Babylon. That is why the “harlot” church bears the symbol “Babylon.”

Why is the church also given the symbol of a “harlot woman”? We know that a harlot receives many “seeds” from many men. In the early church there was no “seed of Nimrod authority,” only the seed of Life. Paul, Peter, and John had absolutely no authority over His church. They only equipped the Lord’s disciples. They never drew money from the Lord’s disciples for their personal lives or to build their own ministries. They certainly received occasional gifts from congregations or certain individuals according to their willingness, but they did not draw the Lord’s disciples—let alone their money—for themselves, nor did they build their own kingdoms.

The Christian world has been filled with “Nimrod authority.” In every denomination there is certainly its own “Nimrod.” Not only has “Nimrod authority” generally entered the Christian world, but also the “seeds” of the teachings of Jezebel, Balaam, and the Nicolaitans (Revelation 2–3). That is why we know that the Christian world bears the symbols of “Babylon” and the “harlot woman,” and will be judged at the coming of Jesus, and will exist no more.

We have discussed why the church that bears the symbol “Babylon” will be judged at His coming, so that it is destroyed and found no more (Revelation 18:21). Now we will discuss the call from heaven that says, “…Come out of her, My people, so that you do not partake of her sins and so that you do not receive of her plagues” (Revelation 18:4). This means that within the church symbolized as “Babylon” there are sins that bring the judgment of Elohim, and God’s people are commanded not to partake in those sins.

The expression “to partake” in Revelation 18:4 is translated from the Greek phrase ‘me sugkoinoneo’, which means ‘not to have fellowship’. This reminds us of 1 John 1:3, which says, “…so that you also may have fellowship with us…”. The apostle John sent his letter to the churches in Asia Minor (the seven churches) so that the members of the churches who received the word he proclaimed could have fellowship with the apostle John and his team. The apostle John and his team did not have ‘fellowship’ (koinonia) with the seven churches in Asia Minor, because those churches had fallen due to the three false teachings of Jezebel, Balaam, and the Nicolaitans (Revelation 2–3). The apostle John did not refrain from delivering God’s messages or ministering to these churches, but he could not have fellowship with them because of the sins caused by those three false teachings. The apostle John and his team did not partake in the sins of these seven churches.

In Revelation 14:4, which we have discussed, it is affirmed that the “firstfruits” do not defile themselves with “women.” God’s chosen people have been processed by God in such a way that they do not defile themselves with fallen churches. Once again, we need to remember that the “firstfruits” are not special church members in the sense of being better than other church members. This is purely the will of the Father to make and appoint us as the “firstfruits” of His creation (James 1:18).

Let us take an example from the case of Israel coming out of Egypt to better understand this matter. The people of Israel who came out of Egypt were very numerous, perhaps nearly two million people, but only two families entered the Promised Land, namely the families of Joshua and Caleb. This was because the majority of the Israelites had come out of Egypt, but “Egypt” had not yet come out of them. That is why, whenever there were difficulties, Israel always tended to want to return to Egypt. The root of the problem was that in their hearts there was still a longing for the “pleasures of Egypt,” as they themselves said (Numbers 11:5). But by His grace, Caleb had a ‘different spirit’, and he followed the LORD wholeheartedly (Numbers 14:24).

Now let us apply this truth to our present lives. We know that the Christian world consists of churches that bear the symbol “Babylon,” where the teachings of Jezebel, Balaam, and the Nicolaitans have been widely accepted. By His grace, the “firstfruits” can easily obey the command in Revelation 18:4 above, to “come out and not partake in it.” Why? Because by the determination and process of the Father in heaven, not only have the “firstfruits” come out of “Babylon,” but “Babylon” has also come out of their hearts. There is no longer any longing in the hearts of the “firstfruits” for the pleasures of “Babylon,” such as money, position, or human glory offered to someone who “ministers” in the Christian world.

After the lengthy exposition from Revelation 16:17 to Revelation 18 regarding the seventh angel who pours out the bowl of Elohim’s wrath upon the churches that bear the symbol “Babylon,” we then enter chapter 19 concerning the song of victory in heaven, as follows: “And after these things I heard a loud voice of a great multitude in heaven, saying, Hallelu-YAH! Salvation and glory and honor and power belong to YAHWEH our Elohim, because true and righteous are His judgments, because He has judged the great harlot who was corrupting the earth with her fornication. And He has avenged the blood of His servants at her hand” (Revelation 19:1–2, ILT).

There are several things we need to observe from these verses. First, although the great multitude in heaven praises Yahweh for His judgments, they cry out that salvation belongs to Yahweh our Elohim. The judgments of Elohim are indeed intended so that people may know what is true (Isaiah 26:9). Without the judgments of Elohim, it is impossible for people to know what is true. That is why Jesus said, “…I came into the world for judgment…” (John 9:39). Jesus came into the world not only to give His Life (John 10:10), but also to judge. Without the judgments of Elohim, it is impossible for the seed of the Life of Christ (zoe) within His people to grow, in the sense that His people obtain ‘zoe’ in all its abundance (John 10:10).

Second, the great multitude in heaven praises Yahweh because He has judged the ‘great harlot’. The identity of this “great harlot” is indeed hidden from many people in the Christian world, because this “great harlot” is a “secret” or “mystery” (Revelation 17:5). A secret or mystery is a hidden truth that requires the revelation of Elohim to be understood. However, for His overcomers, the identity of the “great harlot” is no longer a mystery. As we have emphasized in this writing, this “great harlot” is none other than the Christian system (kosmos) or the Christian world, or the churches that bear the symbol “Babylon.”

Third, the judgment of Elohim upon the Christian world is related to the matter of “avenging the blood of His servants at her hand.” Is it possible that the Christian world “pours out” the blood of God’s servants or those sent by God to it? Jesus said in Matthew 23:35, “so that upon you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zechariah the son of Berechiah, whom you murdered between the sanctuary and the altar.” In this verse, Jesus was speaking to the religious leaders of His time, who were bound to the Mosaic Covenant. These religious leaders, or the Jewish Religious Court (Sanhedrin), were God’s people, whom Jesus even said had sat in the “seat of Moses” (Matthew 23:2).

Indeed, Jesus Himself was killed by the Jewish Religious Court, where the High Priest Caiaphas led its seventy members. Pontius Pilate was merely an “instrument” in their hands The Jewish Religious Court, because at that time the Roman Empire ruled over the nation of Israel. Actually, Pontius Pilate had wanted to release Jesus, but due to the instigation of the Pharisees and the scribes, the crowd cried out for Jesus to be crucified, and they chose Barabbas (Matthew 27:20).

Unfortunately, in the Christian world there is a statement written in the widely accepted ‘confession of faith’ that Jesus ‘suffered under Pontius Pilate’, as though Pilate were the main perpetrator. But the truth is that the shedding of Jesus’ blood was carried out by the religious world of His time.

At His coming, Jesus will speak plainly to the Christian world (Matthew 7:21–23). At present we do not yet know who are servants of God and who are servants of Mammon. But Paul firmly states that if he were still trying to please people, he would not be a servant of Christ (Galatians 1:10). Let the Lord Jesus Himself reveal on His day who are His servants and who are not.

We continue our discussion in chapter 19 concerning the ‘song of victory in heaven’ related to the twenty-four elders and the four living creatures. Revelation 19:4–6 affirms, “And the twenty-four elders and the four living creatures fell down and worshiped Elohim who sits on the throne, saying, ‘Amen! Hallelu-YAH!’ And a voice came from the throne, saying, ‘Praise our Elohim, all you His servants, and you who fear Him, both small and great… Hallelu-YAH! For YAHWEH, Elohim Almighty, reigns’” (ILT).

After the ‘song of victory in heaven’ related to the judgment of the “great harlot” (the Christian world) takes place, the ‘song of victory in heaven’ continues with the worship of the twenty-four elders and the four living creatures, as written in the verses above. We have discussed that the twenty-four elders and the four living creatures are symbols of the saints from all nations who have been processed by God to become kings and priests and who will reign on the earth (Revelation 5:9–10). Then a voice comes from the throne calling “all His servants, and you who fear Him, both small and great” to praise our Elohim, because Elohim, the ruler of the universe, reigns.

We know that the judgment upon the Christian ‘kosmos’ does not mean rejecting God’s people within it. The churches symbolized as “Babylon” are still God’s people who have been called out (ekklesia). God judges His people in the Christian world so that they may be freed from the slavery of the Babylonian system. Just as Israel, God’s people, was cast into Babylonian captivity because of their idolatry, so God’s people in the Christian world have fallen into bondage to the Babylonian system because of idolatry through the false teachings of Jezebel, Balaam, and the Nicolaitans from their leaders. But in the end, God’s people in the Christian world will be freed from the slavery of the Babylonian system, and then from His throne a voice will go forth calling everyone, both small and great, to praise Elohim.

The command or voice from the throne of Elohim for everyone to praise Him is related to the coming of Elohim’s reign on this earth. This is a truth that is generally hidden in the Christian world. Many Christians have the concept that the focus of God’s plan is heaven—praising God forever in heaven. But in fact, this misconception is caused by bondage to the Babylonian system, where it is commonly preached that “believe in Jesus and go to heaven.” In reality, the focus of God’s plan is the earth. He will reign on this earth through the twenty-four elders and the four living creatures as kings and priests.

The old system in the Christian world, where the church was equipped by apostles, prophets, evangelists, teachers, and pastors, has collapsed and fallen into bondage. Even though praises are continually offered in the Christian world, it is like when Israel was by the rivers of Babylon and cried out, “How shall we sing the LORD’s song in a foreign land?” (Psalm 137:4). But in time, through the judgment of Elohim, God’s people in the Christian world will be freed and will praise Him solely because Elohim will reign on the earth.

Let us continue chapter 19 concerning the song of victory in heaven, related to the ‘marriage of the Lamb’. Revelation 19:7–9 states, “Let us rejoice and be glad and give Him glory! For the marriage of the Lamb has come, and His bride has prepared herself… Blessed are those who are called to the marriage supper of the Lamb” (ILT). Who is the bride of the Lamb, and who are those who are called to the marriage supper? This is what we will discuss in this section.

We will explain the identity of the Lamb’s ‘bride’ from the basic nature of both the Old Covenant and the New Covenant. Concerning the Old Covenant, Jeremiah 31:32 states, “not like the covenant that I made with their fathers (the Old Covenant)… which they broke, though I was a husband to them” (ILT). It is clear here that the basic nature of the Old Covenant is a husband-and-wife covenant: Yahweh as the husband and Israel as His wife. Meanwhile, the New Covenant has the nature of a father-and-children covenant. Jesus taught His disciples to call God “Father” in their prayers. Paul also taught that those who are bound to Elohim through the New Covenant are heirs. As children, we will certainly receive an inheritance from our Father in heaven.

Therefore, the ‘bride of the Lamb’ in particular comes from the nation of Israel as the wife of Yahweh. But as we have discussed concerning the 144,000 sealed from the tribes of Israel as the “firstfruits” or the overcoming church, so also the bride of the Lamb comes from the overcoming church. We know that Galatians 3:7 states, “… those who are of faith, these are sons of Abraham.” Thus, the bride of the Lamb comes from Israel and also from other nations who are part of the overcoming church.

But it must be emphasized that the ‘bride of the Lamb’ is the ‘virgin’ church described in Revelation chapter 12, not the ‘harlot’ church described in Revelation chapter 17. Indeed, the marriage of the Lamb takes place after it becomes clear who His bride is. At present it is not yet clear or prepared who His bride is. But at His coming, when He judges His people, then it will be made clear and His bride will appear.

One more point we need to remember concerning the ‘virgin’ church described in Revelation chapter 12. In Revelation 12, it is explained that the ‘virgin’ church (feminine) gives birth to the sons of Elohim (masculine) who will shepherd all nations with a rod of iron (12:5). Just as the ‘bride of the Lamb’ is corporate (many people), so also the bridegroom is corporate. Thus, at the marriage of the Lamb, Jesus and the sons of Elohim (masculine) will be united with the bride, the ‘virgin’ church.

Now, who are those who are invited or called to take part in the marriage supper of the Lamb? Certainly, these are not the ‘bride’ of the Lamb herself. We are reminded of the parable of the five wise virgins and the five foolish virgins (Matthew 25:1–13). It is possible that the five wise virgins come from the ‘harlot’ church that has been judged and thus comes to know what is true. They take part in offering the praises commanded by the voice from the throne (Revelation 19:5).

In closing this section, we should not think that the ‘marriage supper of the Lamb’ is a physical wedding feast as we know it in this world. The marriage is a symbol of ‘union’. I Corinthians 6:17 affirms, “But he who is joined to the Lord is one spirit with Him.” The marriage supper of the Lamb is the union of the Lord with His people in the Spirit.

We have discussed in chapter 19 the ‘song of victory in heaven’ related to the judgment of the great harlot, the worship of the twenty-four elders and the four living creatures, and the marriage of the Lamb. Next, heaven is opened and we are shown the next revelation of Jesus Christ related to the “white horse.” Revelation 19:11–15 states, “And I saw heaven opened, and behold, a white horse. And He who sat on it is called Faithful and True, and in righteousness He judges and makes war… having a name written that no one knows except Himself… And the armies in heaven followed Him on white horses, clothed in fine linen, white and clean. And from His mouth goes a sharp sword, that with it He may strike the nations. And He will shepherd them with a rod of iron…” (ILT).

There are several things we need to note from these verses. First, Jesus Christ is seated on a white horse. We have discussed the rider on a white horse at the opening of the first seal in Revelation 6:1–2. There, Jesus Christ wages war alone to conquer. But in chapter 19, Jesus Christ wages war together with the armies of heaven to conquer.

These armies of heaven are not winged angels, because it is emphasized that they wear “fine linen, white and clean,” which is a symbol of the righteous deeds of the saints (Revelation 19:8). Thus, Jesus Christ with His saints will wage war and conquer all things. This fulfills the prophecy of Enoch in Jude 14–15: “Behold, YAHWEH comes with ten thousands of His saints, to execute judgment on all…” (ILT).

Second, Jesus Christ has a name that no one knows except Himself. A name speaks of one’s character, glory, reputation, and works. Thus, here Jesus Christ has works, glory, and a reputation that people do not know. But to His overcomers, the name of Elohim, His Father, will be written (Revelation 3:12; 14:1). For many Christians, Jesus Christ is known as Lord and Savior: whoever believes in Him goes to heaven, and whoever does not believe will be cast into eternal hell. Christians who hold the concept of eternal hell clearly do not know the true name of Jesus. After Jesus Christ and His overcomers conquer all things, including ‘death’ (the wages of sin), which is the last enemy, then all people will know the name of Jesus.

Third, the verses above affirm that Jesus Christ will strike the nations with the ‘sharp sword that comes out of His mouth’. For interpreters who read the text ‘physically’ or ‘literally’, this is understood as Jesus punishing and destroying the nations at His coming. Such interpreters do not understand the ‘symbolic language’ of the book of Revelation (Revelation 1:1). Even the expression ‘lake of fire’ in Revelation is understood as eternal hell. We will discuss this later.

But in truth, the meaning of these verses is that Jesus Christ together with His overcomers will judge and shepherd the nations with the word of Elohim, so that the nations may come to know what is true. The Messianic Kingdom—Jesus and His overcomers—will come and be fully manifested on earth not to destroy the earth, but to shepherd the nations with the word of Elohim so that the earth moves toward the New Earth and the New Heaven where righteousness dwells.

We now enter chapter 20, after the revelation of Jesus Christ in chapter 19 that Jesus with His overcomers will wage war to conquer all things. We will discuss Revelation 20:1–3: “Then I saw an angel coming down from heaven, having the key to the abyss and a great chain in his hand. And he seized the dragon, that ancient serpent, who is the Devil and Satan, and bound him for a thousand years; and he cast him into the abyss, shut it, and sealed it over him, so that he might not deceive the nations any longer until the thousand years were ended; after that he must be released for a little while.”

Here we see that the Devil is cast into the ‘abyss’ so that he cannot deceive the nations. The expression ‘abyss’ comes from the Greek term ‘abussos’, meaning a ‘bottomless pit’. Because this pit has no ‘bottom’, the Devil has no ‘footing/foundation/ground’ to operate. That is why he cannot deceive the nations.

Let us take an example of how the Devil could not operate or do anything because he had no “ground” in the life of Jesus. John 14:30 states, “… the ruler of this world is coming, and he has nothing in Me.” Even though the Devil did work through Judas, the Jewish Religious Court, and many others who took part in the crucifixion of Jesus, against Jesus Himself the Devil could do nothing. Why? Because within Jesus there was no ‘ground’ for the Devil to attack Him.

In Jesus there was not the slightest ‘opening’ or sin that would give the Devil any ‘ground’ to act. This is different from the case of Job. Notice Job 3:25: “For the thing I feared has come upon me, and what I dreaded has happened to me.” Here we see that within Job there was fear and anxiety about certain things that eventually came upon him. Job’s fear and anxiety became a ‘ground’ that allowed the Devil to attack him.

But we should not quickly conclude that the Devil has the freedom to attack anyone he desires. The Devil could attack Job and his family because the Father in heaven indeed had a plan for Job—that Job might come to know Him truly (Job 42:5). The Devil is merely a ‘servant’ or an ‘instrument’ in the hands of the Father in heaven to process Job. The Devil was not free to attack Job unless permitted by the Father in heaven (Job 1:12; 2:6).

In the verses above, the Devil is bound only for a thousand years. Then he is released for a little while, because the Father in heaven has a certain plan for him. The Devil is bound for a thousand years because during this thousand-year period Christ and His overcomers will reign as kings and priests on the earth (Revelation 20:4).

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

We continue our discussion of the ‘thousand-year kingdom’ by looking at Revelation 20:4–5: “And I saw thrones, and those who sat on them, and judgment was given to them. And I saw the souls of those who had been beheaded for the testimony of JESUS and for the word of Elohim, and those who had not worshiped the beast… had not received its mark on their foreheads or on their hands. They lived and reigned with Christ for a thousand years… This is the first resurrection” (ILT).

There are several things we can observe from these verses. First, to His overcomers, in the thousand-year kingdom, grace is given to judge on the earth (Revelation 5:10). The purpose of the judgment of Elohim entrusted to them is, “… when You come to judge the earth, the inhabitants of the world will learn righteousness” (Isaiah 26:9). Therefore, their judgment is ‘corrective’ in nature, not merely ‘punitive’, because indeed, whatever a person sows, that he will also reap.

Second, it is emphasized here that His overcomers were “beheaded because of the testimony of Jesus.” This does not mean that His overcomers are people whose ‘physical heads’ were cut off. The beheading here is a symbol that speaks of replacing the ‘carnal mind’ with the ‘mind of Christ’. Furthermore, His overcomers do not worship the beast nor receive the mark of the beast, because on the foreheads of His overcomers are written the name of the Lamb and the name of the Father in heaven. This means that His overcomers possess the mind of Christ.

Third, His overcomers reign for a thousand years together with Christ because they experience the ‘first resurrection’. I Corinthians 15 explains to us about the resurrection. Of course, we will not discuss the entire chapter, but only a few facts.

The first fact: all people die in union with Adam, and likewise all people will be made alive in union with Christ.

The second fact: each person will be raised in his own order (verse 23).

The third fact: Christ Jesus as the ‘firstfruits’, meaning the first to be raised (verse 23).

The fourth fact: at His coming, the group of His overcomers will be raised (verse 23). In Revelation 14:4, the group of His overcomers is also called the ‘firstfruits’. This means that His overcomers partake ‘earlier’ in the resurrection of Christ.

The fifth fact: according to the context of 1 Corinthians 15, in the end ALL people will be raised in Christ, so that the Father may be ALL in ALL (verse 28).

Paul also explains this matter of the resurrection in the book of Romans. In this letter, Paul explains salvation with three consecutive expressions: justification by faith, sanctification by faith, and glorification by faith. Glorification by faith is hardly discussed in the Christian world, yet it is precisely the culmination of salvation. Romans 8:18–30 explains it as follows. Glorification by faith is the same as adoption as sons and the redemption of our physical bodies (verse 23). The sons of Elohim will be revealed on the earth with bodies of glory in order to liberate creation (Romans 8:19–21).

When the millennial kingdom is established on this earth, it is the time when the sons of Elohim as the ‘firstfruits’ are glorified (revealed) to all creatures. This also means the coming (the full manifestation) of the kingdom of heaven on earth.

Let us continue our discussion of the millennial kingdom in relation to the ‘second death’. What is the meaning of the expression ‘the second death’? Revelation 20:6 states clearly, “Blessed and holy is the one who has part in the first resurrection. Over these the second death has no authority.

But they shall be priests of Elohim and of Christ, and they shall reign with Him a thousand years” (ILT).

The common view in the Christian world considers the ‘second death’ as following the ‘first death’ (the fall of Adam and all humanity into sin), and then for those who do not believe in Jesus to be cast again into the ‘second death’, commonly called ‘eternal hell’. Is this really so?

To understand the meaning of the ‘second death’, we must know the meaning of the ‘first death’. Genesis 2:17 says that on the day you (Adam) eat of it, you shall die. The term ‘die’ is translated from the Hebrew expression ‘mut tamut’, which means that at the moment you eat it, you immediately receive the kind of life called ‘death’ (for the wages of sin is death), and then you will proceed toward physical death. This is the meaning of the ‘first death’.

The term ‘death’ often used in the Bible does not have to mean physical death. Paul affirms that a person (a widow) who “lives in pleasure and self-indulgence is dead even while she lives” (1 Timothy 5:6). This means that a person who lives a kind of life characterized by ‘death’ is already ‘spiritually’ dead, even though physically he is still alive on the earth.

In fact, death is a ‘transition’—a ‘movement’ from one realm to another. When Adam fell into sin, he actually moved from the realm of the ‘Garden of Eden’ (the heavenly realm) into the ‘realm of death on earth’. Adam continued to live on earth until he eventually died physically.

Consider 1 Corinthians 15, where the entire context of the chapter speaks about the ‘resurrection’ of all people, which we have briefly mentioned. Verses 45–47 state, “…The first man, Adam… but the last Adam… The first man is from the dust of the earth… the second man is from heaven.”

The term ‘man’ and the expression ‘the last Adam’ used by Paul here are extremely important. Adam in the Garden of Eden is called the FIRST MAN, meaning Adam is the HEAD of all humanity (the human race); therefore, Adam’s fall means the fall of all humanity. Jesus is called the LAST ADAM, meaning that through His death on the cross as the LAST ADAM, Jesus erased (put to death) all the consequences of Adam’s death in the Garden of Eden. Jesus is also called the SECOND MAN, meaning that Jesus is the HEAD of a new human race. If we understand this very important truth, then we will understand why Paul says in Romans 5:18–19 that through one trespass all people received condemnation, and through one act of righteousness all people receive justification for life.

Therefore, the meaning of the ‘second death’ is not eternal hell as commonly understood in the Christian world. RATHER, THE SECOND DEATH IS THE DEATH THAT ERASES ALL THE CONSEQUENCES OF THE FIRST DEATH.

We have discussed the meaning of the second death as the death that erases all the consequences of the ‘first death’. Let us speak a little more about the ‘second death’. We have affirmed that ‘death’ means a transition (a movement) from one realm to another. Thus, in reality, a person who experiences the ‘second death’ together with Christ moves from the realm of death to the realm of life, from the realm of death to the realm of resurrection, from the realm of worldly thinking to the realm of the mind of Christ.

Paul expressed his longing to move from the realm of death to the realm of resurrection, saying, “That I may know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death, if by any means I may attain to the resurrection from the dead” (Philippians 3:10–11). Here Paul speaks of death and resurrection WITH JESUS. Paul longs to know the ‘fellowship of His sufferings’ so that he may know the ‘resurrection together with Jesus’.

The process of sharing in His death and His resurrection will certainly be experienced by ALL HUMANITY. Why is this so? Consider Hebrews 2:9, which states, “But we see JESUS… by the grace of Elohim He might taste death on behalf of everyone” (ILT). In fact, the death of Jesus as the LAST ADAM is the SECOND DEATH. And all people have experienced the second death together with Jesus, but the resurrection of all people together with Jesus is determined by the ‘order’ of each person (1 Corinthians 15).

Consider Revelation 2:11, “…He who overcomes shall not be hurt by the second death.” The overcomers, or the ‘firstfruits’, are those who are called and chosen by the sovereignty of the Father Himself. The overcomers are not people who do not experience the ‘fellowship of His sufferings’; rather, by the grace and process of the Father in heaven, they experience it ‘earlier’, so that they experience the resurrection to reign with Christ for a thousand years.

As we know, in the Christian world many are called, but few are chosen. These called ones are truly Christians who have been born again. Let us look at the following verse, where Christians who have been called suffer or are wounded by the process of the ‘second death’. Matthew 25:30 states, “And cast the unprofitable servant into the outer darkness. There shall be weeping and gnashing of teeth.”

The context of Matthew 25 concerns the kingdom of heaven, especially at the coming of Jesus, commonly called the second coming. Both the parable of the talents and the wise and foolish virgins speak about Christians. Yet some are received to reign together with Christ for a thousand years, while others are not. Christians who do not take part in the millennial kingdom experience “weeping and gnashing of teeth,” meaning they are wounded by the process of the ‘second death’. We need to know that the coming of the Lord Jesus to this world is not to evacuate or rapture Christians to heaven far away. Rather, the coming of the Lord is to ‘judge His people’, where those who are chosen will reign together with Jesus on the earth for a thousand years, while those who are not will experience the process of the ‘second death’. This is the meaning of the process of the ‘second death’ that must be experienced by all people.

We have discussed the ‘millennial kingdom’, as well as the ‘second death’. Now we come to Revelation 20:11–12, which states, “Then I saw a great white throne and Him who sat on it… And the dead were judged according to their works…”

Let us look at several thrones written about in the Bible. Revelation 4:2 says, “…a throne stood in heaven…”. Revelation 3:21 says, “He who overcomes, I will grant to sit with Me on My throne, as I also overcame and sat with My Father on His throne.” Revelation 20:4 says, “Then I saw thrones, and they sat on them, and judgment was given to them…”. Revelation 22:1 says, “…the throne of the Lamb…”. And Matthew 19:28 says, “…you also will sit on twelve thrones judging the twelve tribes of Israel.” Revelation 4:4 says, “…twenty-four thrones…”.

We see here that there are several thrones: the great white throne, the throne in heaven, thrones in the millennial kingdom, the throne of the Lamb, twelve thrones, and twenty-four thrones. Are these thrones different from one another? In reality, Elohim has only ‘one throne’. The various thrones speak only of different aspects or foundational attributes of the one throne, namely the ‘Throne of Elohim’. Clearly, a throne is a ‘symbol’ of authority to judge, and it also speaks of a kingdom.

Let us consider the ‘great white throne’ in the verse above. White is a symbol of purity and truth. Let us look at the following verses. Proverbs 16:12 says, “…a throne is established by righteousness.” Psalm 89:15 says, “Righteousness and justice are the foundation of Your throne; mercy and truth go before You.” Proverbs 20:28 states, “…by mercy a throne is upheld.” From these verses we see that the foundation of the throne of Elohim is JUSTICE and LAW, and the supporting pillar of His throne is LOVE. Therefore, the judgment of Elohim (the throne) does not violate justice and law, nor does it violate the principle of love.

That is why Isaiah 26:9 says, “…for when You judge the earth, the inhabitants of the world will learn what is right.” The judgment of Elohim aims to ‘correct’ so that people may know the truth, not to punish and cast people into hell forever. Therefore, the dead who are judged in the verse above are judged so that they may come to know the truth.

Let us close this section by looking at the case where Jesus was brought by the religious leaders to a woman caught in adultery (John 8). The intention of these religious leaders was to accuse Jesus (verse 6). Jesus’ response or judgment toward this woman was forgiveness and counsel to sin no more. Jesus did not ignore sin, but His redemption indeed takes away the sin of the world (John 1:29; 1 John 2:2). Jesus’ counsel to sin no more was so that the woman might learn what is right. Thus, Jesus’ judgment does not violate the principle of JUSTICE (sin must be dealt with at the cross for all people), nor does it violate the principle of LOVE (forgiveness).

In the Christian world, religious leaders generally teach the doctrine of ‘eternal hell’. This teaching fails to understand the foundational nature of the throne of Elohim, which is love and justice. How could Elohim entrust such religious leaders to carry out His judgment or to sit together on His throne? No wonder Jesus said to the religious leaders of His time that tax collectors and prostitutes would enter the kingdom of heaven before them (Matthew 21:31).

Let us continue our discussion of the judgment of the ‘great white throne’. Revelation 20:13–15 states, “The sea gave up the dead who were in it, and death and Hades gave up the dead who were in them, and they were judged, each one according to his works. Then death and Hades were thrown into the lake of fire. This is the second death: the lake of fire. And anyone not found written in the Book of Life was thrown into the lake of fire.” These verses are very important for us to understand correctly, because after the judgment of the ‘great white throne’, the apostle John sees a ‘new heaven and a new earth’.

There are two things we must pay attention to in order to understand the judgment of the great white throne, namely the lake of fire and the second death. We have discussed the meaning of the second death in relation to the first death, as the death that erases all the consequences of the first death. Now we will discuss the second death in relation to the lake of fire. Observe the verse above that defines the second death very clearly: THE SECOND DEATH IS DEATH AND HADES BEING THROWN INTO THE LAKE OF FIRE. We must not arbitrarily define the second death as eternal hell forever, as is commonly understood in the Christian world.

The teaching about the lake of fire is found in the Bible only in the book of Revelation (Revelation 14:10–11; 19:20; 20:10; 20:13–15; and 21:8). Therefore, the lake of fire is a symbol, consistent with the nature of the book of Revelation, which uses symbolic language (Revelation 1:1). Let us carefully understand the meaning of the lake of fire, which in other parts of Revelation is also called the lake of fire and brimstone (Revelation 14:10; 19:20; 21:8).

Let us quote the writing of J. Preston Eby on this topic:

“The Lake of Fire and Brimstone refers to fire burning with brimstone. The word ‘brimstone’ or sulfur defines the nature of the fire. The Greek word THEION, translated ‘brimstone,’ is the same word that means ‘Divine.’ Sulfur was something sacred to the gods among the ancient Greeks, and was used to fumigate, purify, cleanse, and consecrate to the gods. For this purpose sulfur was burned in their censers…. The verb derived from THEION is THEIOO, which means ‘to sanctify,’ ‘to make divine,’ or ‘to consecrate to a god’ (see the Greek-English Lexicon by Liddell and Scott, 1987 edition). To the Greeks, or to those trained in the Greek language, the ‘lake of fire and brimstone’ meant a ‘lake of divine purification.’ The idea of judgment need not be set aside. Divine purification and divine sanctification are the plain meanings in ancient Greek. But in the everyday understanding of our language, the basic meaning of the word has been removed and associated with eternal torment” (end quote).

Please take note again of the definition of the second death above, namely death and the realm of death being thrown into the lake of fire. We know that the wages of sin is death, not eternal hell (Romans 6:23). Those who are in ‘death and the realm of death’ are clearly identified in Revelation 21:7–8, which says, “The one who overcomes shall inherit all things, and I will be Elohim to him, and he shall be a son to Me. But as for the cowardly, the unbelieving, the abominable, the murderers, the sexually immoral, the sorcerers, the idolaters, and all liars, their portion is in the lake which burns with fire and sulfur, which is the second death” (ILT).

Only those whom the Father has appointed to be overcomers and to inherit the kingdom of heaven (Luke 12:32) are the ones who do not experience the judgment of the “lake of fire and sulfur.” But all others will experience ‘divine purification’ through the judgment of the great White Throne. Such is the meaning of the ‘second death’ in connection with the ‘lake of fire’.

We have discussed the meaning of the “second death,” both in relation to the first death and in relation to the “lake of fire.” We know that the “second death” was carried out by Jesus on the cross as the last Adam (1 Corinthians 15). The death of Jesus has removed all the consequences of Adam’s death. However, the removal of all the consequences of Adam’s death upon all humanity does not occur without a process. The process of removing all the consequences of Adam’s sins is through the “lake of fire,” which we have discussed.

After the process of divine purification through the “lake of fire,” the apostle John then sees a new heaven and a new earth. Note Revelation 21:1, which says, “Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more.” At this point we will discuss the new heaven and the new earth.

Isaiah 65:17–18 affirms, “For behold, I create new heavens and a new earth… for behold, I create Jerusalem to be a joy….” Elohim’s creation of the new heaven and the new earth here is not like His creation of the first heaven and the first earth. THE CREATION OF THE NEW HEAVEN AND THE NEW EARTH OCCURS BECAUSE OF REDEMPTION THROUGH JESUS CHRIST. The new heaven and the new earth created by Elohim are not entirely ‘unrelated’ to the first heaven and the first earth. The term ‘new’ in Revelation 21:1 is translated from the Greek term ‘kainos’, not ‘neos’. Kainos means new in the sense of fresh, unused, and VERY CONTRASTING with the former, whereas neos refers to new in relation to age (young). Thus, the new heaven and the new earth are created by Elohim in the sense that a ‘very radical change’ has occurred to the first heaven and the first earth. This very radical change takes place because of Christ’s redemption.

2 Peter 3:12–13 states, “…on that day the heavens will be destroyed by fire, and the elements will melt with intense heat. But according to His promise, we are waiting for new heavens and a new earth in which righteousness dwells.” Here Peter affirms that the heavens and the elements of the world will be destroyed and melted by blazing fire. There is a process carried out by blazing fire to bring forth the new heaven and the new earth in which righteousness dwells.

Let us consider 2 Corinthians 5:17, which says, “Therefore, if anyone is in Christ, he is a new creation; the old things have passed away; behold, the new has come.” The Greek term translated as ‘new’ here is also ‘kainos’. When believers are made new in Christ, do not their personality and consciousness remain? Paul said, “It is no longer I who live, but Christ lives in me.” This certainly does not mean that Paul’s personality disappeared and Elohim created an entirely different Paul. Thus, emphatically, the new heaven and the new earth are presented/created by Elohim through a process of radical transformation, and this radical transformation occurs because of Christ’s redemption.

In the Christian world, it is common for people to hope that Jesus will come and take them to a ‘place’ called heaven. In fact, Jesus never promised at all that He would take us to a ‘place’ called heaven. Even in His conversation on the last night with His disciples (John 13–17), Jesus mentioned the term heaven only once, and that was in the context of His prayer to the Father. Thus, Jesus did not speak about ‘heaven’ to His disciples on that last night. Jesus came to give us new life (zoe), and this ‘zoe’ life continues to grow in such a way that at His coming, Jesus together with His overcomers will restore all things (the first heaven and earth), so that they become the new heaven and the new earth.

We continue our discussion of the new heaven and the new earth. We have seen that the creation of the new heaven and the new earth occurs through Christ’s redemption. In fact, the new heaven and the new earth are symbols of the new humanity, humanity newly created in Christ. Elohim affirms that He makes all things new (Revelation 21:5).

Let us again consider 2 Peter 3:12–13, which states, “…on that day the heavens will be destroyed by fire, and the elements of the world will melt with intense heat. But according to His promise, we are waiting for new heavens and a new earth in which righteousness dwells.” The term ‘element’ in this verse is translated from the Greek ‘stoicheion’, which means ‘basic principles’. The Greek term ‘stoicheion’ is used seven times in the New Testament. Paul uses this term to describe Christians who have not yet ‘come of age’ and are subject to the basic principles of this world (Galatians 4:3; 4:9; Colossians 2:8; 2:20). Even though a Christian is an heir, if he has not yet ‘come of age’, he is no different from a slave (Galatians 4:1).

Indeed, Elohim uses the ‘basic principles’ of this world to educate His children in the early stages. But Elohim sent Jesus, His Son, into this world precisely to redeem us and bring us into a higher level (order, principle), and to give us His life (zoe), in which we are placed as His children and become joint heirs with Him.

Note Paul’s warning to the Colossian church: “See to it that no one takes you captive through hollow and deceptive philosophy, according to human tradition and the elemental spirits (stoicheion = basic principles) of the world, and not according to Christ” (Colossians 2:8). The Colossian believers tended to subject themselves to various regulations such as rules about food and drink, festivals, new moons, and Sabbaths—all of which are only shadows, while the reality, the substance, the fulfillment, is Christ (Colossians 2:16–17).

If we understand Elohim’s purpose in giving the Old Testament and the New Testament to His people, we know that the Old Testament is only an ‘initial stage’ to lead His people to the truth. But there comes a time when Elohim destroys the ‘basic principles’ (stoicheion) with ‘blazing fire’, as written in Peter’s letter above, in order to bring forth the new heaven and the new earth in which righteousness dwells.

It seems that God’s people indeed have a tendency to ‘go back’, as did the Hebrew Christians. The author of Hebrews exhorts the believers to look forward to what Elohim has done. We can explain this tendency to ‘go back’ by remembering that humans naturally like religion. Christians generally feel ‘comfortable’ when bound by religious regulations such as having to go to a certain building on a certain day, having to tithe, having to do this and that, and so on.

In fact, this tendency to ‘go back’ actually brings God’s people into religious bondage. The term ‘religion’ itself comes from the Latin ‘religare’, where ‘re’ means ‘again’ and ‘ligare’ means ‘to bind’. Thus, Christians who are religious or who submit to religious regulations are essentially bound again and enter into religious bondage. But in the age of the new heaven and the new earth, God’s people are freed from religious bondage through ‘blazing fire’.

We are still discussing Revelation 21:1, which says, “Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more.” We have seen that Elohim’s creation of the new heaven and the new earth does not mean that the first heaven and the first earth are completely abolished, as if the new heaven and the new earth were entirely unrelated to the first. Rather, Elohim brings forth or creates the new heaven and the new earth through a ‘process of radical transformation’ because of Christ’s redemptive work. Peter’s letter and the book of Revelation call this radical transformation process ‘blazing fire’ or the ‘lake of fire’, which we have discussed.

Now we will speak about the new heaven and the new earth in which ‘the sea is no more’. Certainly, the ‘sea’ here is symbolic. In Revelation 13, we see a beast coming out of the ‘sea’, which is a symbol of worldly systems of government (unrenewed humanity). The ‘sea’ can mean ‘a multitude of people’, or in a personal sense, it can symbolize human turmoil or fleshly passions. Thus, in the order/age of the new heaven and the new earth, there is no longer any human governmental system, and there is no longer any turmoil of fleshly passions. All have been renewed by the redemptive work of Christ.

To better understand the new heaven and the new earth where there is no longer a ‘sea’, we need to discuss briefly about ages and dispensations. The Hebrew term ‘olam’ and the Greek term ‘aion’ should be translated as ‘age’ or ‘era’, which has a beginning and an end. Meanwhile, the term ‘dispensation’ is translated from the Greek ‘oikonomia’. It is hoped that an understanding of ‘ages’ and ‘dispensations’ will help us see that the first heaven and the first earth are not completely abolished, but are still ‘connected’ to the new heaven and the new earth where there is no longer a ‘sea’.

The Bible distinguishes between ages (Greek: ‘aion’) and dispensations (Greek: ‘oikonomia’). In the Bible there are at least four ages: the first age, written in 2 Peter 2:5 (the ancient world); the second, found in Galatians 1:4 and 2 Corinthians 4:4 (the present wicked age); the third, written in Mark 10:30 (the coming age); and the fourth, written in Ephesians 3:21 and Hebrews 1:8 (the age of the ages).

The term dispensation (‘oikonomia’) appears in 1 Timothy 1:4, which in the ILT Bible is translated as ‘the stewardship of Elohim’. The Greek term ‘oikonomia’ consists of two words: ‘oikos’ (house) and ‘nomos’ (management or distribution of laws, blessings, food, etc.). Thus, ‘oikonomia’ means the arrangement or distribution of laws/blessings within a household. The ILT translation, “the stewardship of Elohim,” is quite accurate. Therefore, the dispensation we mean is the way Elohim arranges, manages, or deals with humanity in a particular period. We identify the following seven dispensations: first, the Adamic dispensation (from the Garden of Eden to the Flood); second, the Noahic dispensation (from the Flood to the Tower of Babel); third, the Abrahamic dispensation (from the Tower of Babel to Israel’s bondage in Egypt); fourth, the Mosaic dispensation (from Egyptian bondage to the coming of Jesus); fifth, the dispensation of the overcomers (from the outpouring of the Holy Spirit to the “second coming” of Jesus); sixth, the millennial kingdom dispensation; and seventh, the dispensation of the New Heaven and New Earth.

In each dispensation, Elohim deals with humanity in a particular way. Next, we will discuss what happens and what exists in the dispensation of the ‘New Heaven and New Earth’. Ephesians 1:10, in Young’s Literal Translation, states, “in regard to the dispensation of the fullness of the times, to bring into one the whole in the Christ, both the things in the heavens, and the things upon the earth—in him.” The dispensation of the fullness of times is none other than the dispensation of the New Heaven and New Earth, in which all things, both on earth and in heaven, will be brought into unity in Christ.

Generally, in Christianity, we are taught that God’s grace ends after the second coming of Jesus. But in fact, in the dispensation of the New Heaven and New Earth, as we will see later, the water of life is offered freely to whoever is thirsty (Revelation 22:17).

We are still discussing the dispensation of the New Heaven and New Earth. Revelation 21:2 states, “And I, John, saw the holy city, New Jerusalem, coming down from Elohim out of heaven, prepared as a bride adorned for her husband” (ILT). Here we see that in the dispensation of the New Heaven and New Earth there is a holy city called the New Jerusalem. This is certainly a symbol, consistent with the basic nature of the book of Revelation. Whom does the New Jerusalem symbolize?

Consider Revelation 21:9–10, which says, “Then one of the seven angels who had the seven bowls filled with the seven last plagues came and spoke with me, saying, ‘Come, I will show you the bride, the Lamb’s wife.’ And he carried me away in the Spirit to a great and high mountain, and showed me the great city, the holy Jerusalem, coming down out of heaven from Elohim” (ILT). From these verses it is clear that the New Jerusalem is the bride of the Lamb, because when the angel was about to show the bride of the Lamb, he showed the city of the New Jerusalem. If so, who is the bride of the Lamb?

We must understand that there are two women described in the book of Revelation: the first in chapter 12, and the second in chapter 17. These two women have very different basic characteristics. The woman in chapter 12 is a virgin who gives birth to the sons of Elohim, just as Mary gave birth to Jesus, the Son of Elohim. But the woman in chapter 17 is a prostitute (17:5). This prostitute woman is also called Babylon the Great, or the great city (18:2).

There are three facts we need to discuss to understand who the bride of the Lamb is. First, the one who comes to John to show him the bride of the Lamb is one of the angels who holds the seven bowls of the wrath of Elohim (Revelation 15:5–7). This angel is not a winged creature, but a messenger of Elohim, and this messenger comes out of the Temple, which is a symbol of the church. This angel also wears clean white linen, which is a symbol of the righteous deeds of the saints (19:8). If we consider the sequence of revelation received by John, we know that this church is the overcomers (chapters 2–3), or the sons of Elohim (chapter 12), or the firstfruits (chapter 14), or those who are given authority to judge (20:4).

Second, we know that these bowls of the wrath of Elohim are poured out upon the earth, as opposed to the ‘sea’, which is a symbol of worldly people (16:1). Then, the seventh bowl is poured specifically upon the great city, namely Babylon, which is the prostitute woman (16:17–19). Thus, the judgment of Elohim carried out by His overcomers (the firstfruits) is directed against the ‘prostitute woman’, or the ‘prostitute’ church.

Third, consider again Revelation 21:9–10 above. After the seven angels have finished carrying out the judgment of Elohim against the ‘prostitute’ church, then one of these angels introduces the bride of the Lamb to the apostle John. Do we not see an interesting fact here? IN TRUTH, THE BRIDE OF THE LAMB IS THE CHRISTIANS WHO ARE THE RESULT OF THE MINISTRY OF ELOHIM’S JUDGMENT CARRIED OUT BY THE OVERCOMERS.

As a conclusion to this section, let us once again look at the meaning of the ‘prostitute’ who receives much seed from many men. From the messages to the seven churches in Revelation chapters 2 and 3, we know that His overcomers are Christians who, by His grace, do not partake in three false teachings, namely Jezebel, Balaam, and the Nicolaitans. Briefly, the teaching of Jezebel is a false teaching that justifies the seizure of Ahab’s authority (church leaders who usurp the authority of the Church’s ‘husband’, namely the Lamb). The teaching of Balaam is a false teaching that justifies commerce within the church. The teaching of the Nicolaitans is a false teaching that draws the Lord’s disciples to build their own kingdoms, and of course equips them with the Word of God. This teaching of the Nicolaitans destroys the priesthood of all believers, so that the church is divided into two groups: the clergy–laity group (Protestant), and the priest–people group (Catholic). Originally, apostles, prophets, evangelists, pastors, and teachers were meant only to equip the saints, not to draw the Lord’s disciples to build their own denominations or kingdoms, or to divide the church into two groups. Up to this point, we certainly know that the teachings of Jezebel, Balaam, and the Nicolaitans have been widely accepted in the Christian world.

We continue our discussion of the dispensation of the New Heaven and New Earth. Revelation 21:3 states, “And I heard a loud voice from heaven saying, ‘Behold, the tabernacle of Elohim is with men, and He will dwell with them, and they shall be His people, and Elohim Himself will be with them as their Elohim’” (ILT).

At this time we will discuss the ‘tabernacle of Elohim’ or the ‘House of Elohim’, where He dwells. We need to understand the basic concepts of the ‘House of Elohim’ from the books of the Old Testament. The striking difference between the Old Testament and the New Testament is that

the Old Testament consists of symbols, shadows, and prophecies, whereas the reality is found in the New Testament.

We will briefly look at the basic concepts of the ‘House of Elohim’ from the Old Testament, namely in the case of Jacob’s dream at Bethel, because in this case the expression ‘House of Elohim’ appears for the first time. The first basic concept is that Elohim wants to build His House on earth by uniting heaven and earth through a ‘ladder’, and this ‘ladder’ is Jesus, the Son of Man. Second, Elohim makes a covenant and gives His law to the person or community He will use to build the ‘House of Elohim’. His covenant and His law differ in each dispensation (age).

Third, the House of Elohim consists of ‘living stones’ poured out by the Holy Spirit and arranged neatly so as to become a ‘pillar’, to remember the work of Elohim on earth. The stone that Jacob used as a pillow was the ‘cornerstone’, namely Jesus, upon whom the other stones are built. These are the three basic concepts of the ‘House of Elohim’ upon which other understandings are built, according to the principle commonly known as the ‘first mention principle’.

The next understanding is found in the case of Moses’ tabernacle, namely that Elohim will give spiritual experiences to His chosen people, and all these spiritual experiences are symbolized by the furnishings of Moses’ tabernacle. Then, all His chosen people must follow only the ‘cloud of the Lord’s glory’. Next, in the case of David’s tabernacle, in building His House, Elohim will form His chosen people into kings and priests. Then, in the case of Zerubbabel, what is called the ‘House of Elohim’ must be built in the place He has chosen.

We now directly enter into 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 is ‘expanded’ into the physical body of His people, in whom Elohim, who is the ‘True Family’ (Father, Son, and the Spirit who has a feminine nature), dwells within the inner being of His people. This is the ‘reality’ of the House of Elohim or the ‘tabernacle of Elohim’ where He dwells.

The verse above explains the reality of the ‘House of Elohim’ or the ‘tabernacle of Elohim’ in the dispensation of the New Heaven and New Earth. Revelation 21:22 states, “And I saw no sanctuary in it, for YAHWEH, Elohim Almighty, is its sanctuary, and the Lamb” (ILT). All symbols, outward regulations, buildings, specific places—anything symbolic—are no longer seen in the dispensation of the New Heaven and New Earth. Thus the words of Jesus to the Samaritan woman in John 4:23 are fulfilled: “But the hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth (reality) …”

We continue our discussion of the dispensation of the New Heaven and New Earth. Revelation 21:3 states, “And I heard a loud voice from heaven saying, ‘Behold, the tabernacle of Elohim is with men. And He will dwell with them, and they will be His people, and Elohim Himself will be with them as their Elohim’” (ILT).

At this time we will discuss the ‘tabernacle of Elohim’ or the ‘House of Elohim’, where He dwells. We need to understand the basic concepts of the ‘House of Elohim’ from the books of the Old Testament. The striking difference between the Old Testament and the New Testament is that the Old Testament consists only of symbols, shadows, and prophecies, whereas the reality is in the New Testament.

We will briefly look at the basic concepts of the ‘House of Elohim’ from the Old Testament, namely in the case of Jacob’s dream at Bethel, because in this case the expression ‘House of Elohim’ appears for the first time. The first basic concept is that Elohim wants to build His House on earth by uniting heaven and earth through a ‘ladder’, and this ‘ladder’ is Jesus, the Son of Man. Second, Elohim makes a covenant and gives His law to the person or community He will use to build the ‘House of Elohim’. His covenant and His law differ in each dispensation (age).

Third, the House of Elohim consists of ‘living stones’ poured out by the Holy Spirit and arranged neatly so as to become a ‘pillar’, to remember the work of Elohim on earth. The stone that Jacob used as a pillow was the ‘cornerstone’, namely Jesus, upon whom the other stones are built. These are the three basic concepts of the ‘House of Elohim’ upon which other understandings are built, according to the principle commonly known as the ‘first mention principle’.

The next understanding is found in the case of Moses’ tabernacle, namely that Elohim will give spiritual experiences to His chosen people, and all these spiritual experiences are symbolized by the furnishings of Moses’ tabernacle. Then, all His chosen people must follow only the ‘cloud of the Lord’s glory’. Next, in the case of David’s tabernacle, in building His House, Elohim will form His chosen people into kings and priests. Then, in the case of Zerubbabel, what is called the ‘House of Elohim’ must be built in the place He has chosen.

We now directly enter into 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 is ‘expanded’ into the physical body of His people, in whom Elohim, who is the ‘True Family’ (Father, Son, and the Spirit who has a feminine nature), dwells within the inner being of His people. This is the ‘reality’ of the House of Elohim or the ‘tabernacle of Elohim’ where He dwells.

The verse above explains the reality of the ‘House of Elohim’ or the ‘tabernacle of Elohim’ in the dispensation of the New Heaven and New Earth. Revelation 21:22 states, “And I saw no sanctuary in it, for YAHWEH, Elohim Almighty, is its sanctuary, and the Lamb” (ILT). All symbols, outward regulations, buildings, specific places—anything symbolic—are no longer seen in the dispensation of the New Heaven and New Earth. Thus the words of Jesus to the Samaritan woman in John 4:23 are fulfilled: “But the hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth (reality) …”

We continue our discussion of the dispensation of the New Heaven and New Earth. Ephesians 3:21 states, “To Him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen.” The Greek expression translated ‘forever and ever’ is ‘aion ho aion’. We know that ‘aion’ refers to time, which has a beginning and an end. The Greek expression ‘aion’ (singular) ‘ho aion’ (plural) cannot be translated as ‘forever and ever’ in the sense of having no end, nor as ‘eternal’ in the sense of endlessness. This Greek expression must be translated as ‘age of the ages’, meaning the ‘culmination’ of an age that is different from the previous ages. Therefore, the dispensation of the New Heaven and New Earth is the ‘culmination’ of all previous ages.

The context of Ephesians 3:21 above is Paul’s prayer for the church (Eph. 3:14–21), not only that the church might know the Father, but also that the church might understand the ‘eternal purpose’ or the purpose of the ages, according to the meaning of the Greek text in Ephesians 3:11, namely that through the church the manifold wisdom of Elohim might be made known to the rulers and authorities in the heavenly realms (Eph. 3:10).

So that the church may understand what it means to ‘make known the manifold wisdom of Elohim to the rulers and authorities in the heavenly realms’, let us look at what happens in this ‘culminating’ age, namely the age of the New Heaven and New Earth. Many Christians think that in the age of the New Heaven and New Earth (commonly understood as ‘heaven’), the church will have nothing to do except sing and praise God forever. But as we will see later, in this ‘culminating’ age, the church (the Bride of the Lamb) will reign and offer the ‘water of life’ freely to whoever is thirsty (Revelation 22:17).

Let us begin to see what happens, or the conditions of this ‘culminating’ age of the New Heaven and New Earth, as a result of the ministry of the Bride of the Lamb (the church). Revelation 21:4 states, “And He will wipe away every tear from their eyes, and death shall be no more; neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.” This verse affirms that there will be no more death, and that all former things have passed away. Death is the wages of sin (Romans 3:23). And if there is no more death, then there will be no more things that are the consequences of sin. Through the ministry of the Bride of the Lamb, ‘death’ as the wages of sin will be subdued.

Sadly, in the Christian world, the majority of Christians believe that some people enter ‘heaven’ and sing there forever, while those who do not believe in Jesus will be thrown into hell forever. The doctrine of eternal hell, which has been so widely believed, causes Christians not to know the Father, nor to know the ‘eternal purpose’ or the purpose of the ages, which is precisely what Paul prayed for the church in the verses above.

Indeed, the Christian world must experience the judgment of Elohim at the coming of Jesus, as we have discussed. This judgment will cause the Christian world to know the Father and His purpose in creating the ages (Hebrews 1:2; Ephesians 3:11).

We continue our discussion to see what happens, or what the conditions are, in the ‘culminating’ age of the New Heaven and New Earth, as a result of the ministry of the Bride of the Lamb (the church). Revelation 22:3–4 states, “And there shall be no more curse. And the throne of Elohim and of the Lamb shall be in it, and His servants shall serve Him. And they shall see His face, and His name shall be on their foreheads” (ILT).

First, we see that there will be no more curse. The curse pronounced in the Garden of Eden when Adam fell into sin will be no more, because Elohim ‘makes all things new’. He is the Alpha and the Omega, the beginning and the end. Elohim has the authority to begin all things and to end all things as He wills. Romans 11:36 states, “For from Him and through Him and to Him are all things …” (ILT).

Many Christians think that the fall of Adam and Eve in the Garden of Eden happened because humans have ‘free will’, and therefore Elohim could do nothing when Adam and Eve were tempted by Satan. Let us set aside human opinions, whoever they may be, and pay attention to Romans 8:20: “For the creation was subjected to futility, not willingly, but BECAUSE OF HIM WHO SUBJECTED IT IN HOPE” (ILT). To be subjected to futility means to be subjected to the realm of death, which is the wages of sin.

Who willed to subject creation to the realm of death? NOT ADAM, BUT ELOHIM. Thus, the fall of Adam and all creation into the realm of death WAS PART OF HIS DESIGN. Elohim indeed willed and planned the fall of Adam with a purpose. He subjected all creation to the realm of futility (the realm of death), not without reason, but IN HOPE. What is that hope? Look at the next verse, Romans 8:21: “that the creation itself also will be delivered from the bondage of corruption into the glorious freedom of the children of Elohim” (ILT). The hope is clear: that all creation will ultimately be delivered by the ministry of the children of Elohim. All creation will ultimately enter into the glory of the children of Elohim, who are the firstfruits of creation (James 1:18).

Thus, Elohim is the Alpha. He is the One who begins and designs all things. His will is sovereign and determines everything. There is no free will, even though this has been believed by the majority of Christians. As individuals, we certainly have will, but our will is ORDERED and DIRECTED by HIS WILL. Proverbs 21:1 states, “The king’s heart is like streams of water in the hand of YAHWEH; He directs it wherever He desires.” Romans 9 also explains the sovereignty of Elohim in determining all things. If Elohim determines everything, why must humans be responsible for their actions? The answer is because Elohim has indeed established the law of sowing and reaping that applies to humans.

Furthermore, He is also the Omega. He has the authority to bring all things back to Himself. The curse upon all creation because of Adam’s fall in the Garden of Eden will end in the glory of the children of Elohim. Jesus Christ bore the curse of all creation resulting from sin. And Jesus Christ together with the children of Elohim (the firstfruits) will bring all creation into His glory, where there is no more curse.

We continue our discussion of the condition of the ‘New Heaven and New Earth’ in Revelation 22:3–4: “And there shall be no more curse. And the throne of Elohim and of the Lamb shall be in it, and His servants shall serve Him. And they shall see His face, and His name shall be on their foreheads” (ILT). We have discussed that there is no more curse in the dispensation of the ‘New Heaven and New Earth’; now we will discuss the next point.

Second, from the verses above we see that the end of the curse is due to the presence of the throne of Elohim and the throne of the Lamb. We have previously emphasized that Elohim has only one throne. If the Bible mentions many thrones, these thrones merely explain aspects of that one throne of Elohim. Yet there is an important truth revealed by the presence of the throne of Elohim and the throne of the Lamb in the verse above.

The throne of Elohim in the verse above speaks of the sovereignty or authority of Elohim in determining all things. Matthew 10:29 states, “Are not two sparrows sold for a penny? And not one of them will fall to the ground apart from your Father’s will.” This verse speaks of the sovereignty of Elohim in determining everything. Next, Psalm 139:16 affirms, “Your eyes saw my unformed substance; and in Your book all of them were written—the days that were formed for me, when as yet there was not one of them.” This verse speaks of the fact that all the days of every human being have been determined beforehand by Elohim. It also speaks of the sovereignty of Elohim in determining the course of every human life. For this reason, we have emphasized that although human beings possess a will as personal individuals, they do not have freedom in determining the course of their lives. Jeremiah 10:23 also affirms this, saying, “I know, O LORD, that the way of man is not in himself; it is not in man who walks to direct his own steps.”

Then, the throne of the Lamb in the verse above certainly speaks of the Messianic Kingdom. How did Jesus build His Kingdom? Through His death, resurrection, and ascension to heaven, Jesus was able to impart His life (‘zoe’) into the inner being of believers, because unless a grain of wheat falls into the ground and dies, it remains alone (John 12:24). Jesus, as the Son of Elohim, who is in the image and likeness of the Father, through His death, resurrection, and ascension, ‘reproduced’ many sons of Elohim who are likewise in the image and likeness of the Father. This Messianic Kingdom (Jesus and the sons of Elohim) is the one that will reign and subdue all things. Certainly, after the Messianic Kingdom has subdued all things, Jesus will hand over the Kingdom to the Father, so that the Father may be all in all (1 Corinthians 15:24, 28).

Therefore, the throne of Elohim speaks of the sovereignty of the Father in determining all things, while the throne of the Lamb speaks of Elohim reigning over all things ‘through and within His chosen people’. The curse and death as the wages of sin will no longer exist once the throne of the Lamb has been fully manifested on earth. This is why Jesus taught His disciples to pray for the Kingdom of heaven to come and be fully manifested on earth.

In the Christian world, many people hope that one day they will enter heaven and leave the earth behind, even leaving those who have not believed in Jesus in hell forever. Such a concept is certainly strange and foreign, and is not found at all in the book of Revelation. Rather, His chosen people will continue to pray and hope for the coming of the Kingdom of heaven on earth.

We continue our discussion regarding the condition of the ‘New Heaven and New Earth’ in Revelation 22:3–4: “And there shall be no more curse. And the throne of Elohim and of the Lamb shall be in it, and His servants shall serve Him. And they shall see His face, and His name shall be on their foreheads” (ILT). We have discussed the ‘curse’ and ‘the throne of Elohim and the throne of the Lamb’. We will now discuss the next matters in these verses.

Third, it is affirmed that His servants shall serve Him. The Greek verb ‘latreuō’, translated as ‘serve’ in the verse above, can also be translated ‘worship.” However, we must remember that in the dispensation of the ‘New Heaven and New Earth’, there is no longer a Temple in it, as affirmed in Revelation 21:22: “And I saw no sanctuary in it, for YAHWEH, Elohim Almighty, is its sanctuary, and the Lamb” (ILT). Therefore, the meaning of ‘worship’ here is not related at all to rituals, regulations, or anything connected with the Temple.

Let us look into the Old Testament to understand the meaning of ‘worshiping’ Elohim. We will use the principle of ‘first mention’. This principle is used to obtain the basic meaning of a term. This means that later meanings found in subsequent occurrences must be built upon that basic meaning. The basic meaning must not be ignored or eliminated by later interpretations.

Let us consider the Hebrew term ‘shachah’, translated as ‘worship’, which first appears in the account of Abraham offering Isaac in Genesis 22:5: “…I and the lad will go over there, and we will worship (shachah)….” Notice that Abraham did not do anything such as singing praises or performing rituals in worshiping Elohim, except offering Isaac according to what God required. From this account, we understand that to ‘worship’ Elohim is none other than ‘offering our Isaac’ according to the leading of God. Worshiping Elohim involves sacrifice. There is a price to be paid, but all of it must be in accordance with God’s leading. This is the basic meaning of ‘worshiping’ Elohim. Later meanings, such as David adding singing and music to worship, do not eliminate this basic meaning.

It is interesting to note that in the dispensation of the ‘New Heaven and New Earth’, the Person of Yahweh and the Lamb themselves are the Temple, as affirmed in Revelation 21:22. Worship in this dispensation is focused on the Person of Elohim Himself. Consider Jesus’ conversation with His disciples on the last night before His crucifixion (John 13–17). We know that a person’s final conversation before death is extremely important. Yet Jesus did not speak at all about heaven to His disciples, even though heaven is commonly considered the goal of Christian life. In fact, the term ‘heaven’ appears only once in John 17:1, and even then only in Jesus’ prayer to the Father. Thus, Jesus did not speak to His disciples about heaven at all.

However, on that last night, Jesus spoke extensively about ‘personal relationship’—the relationship of the disciples with the Holy Spirit, with the Father, with Jesus, with the world (the religious system that hated Jesus), and also the relationship among the disciples themselves, that they might love one another. The goal of the Christian life is the Person of the Father, and the way to that goal is also the Person of the Lord Jesus. John 14:6 affirms, “…no one comes to the Father (a Person) except through Me (the Person of Jesus).”

Therefore, worship of Elohim in the dispensation of the ‘New Heaven and New Earth’ is focused on the PERSON OF THE FATHER AND THE LAMB. The Person of the Father and the Lamb is the Temple. His servants will see His face, and His name will be written on their foreheads.

We continue our discussion of the dispensation of the ‘New Heaven and New Earth’, where the city of the New Jerusalem—the Bride of the Lamb—is located. We will discuss the ministry of the Bride of the Lamb in this dispensation. Consider Revelation 22:17: “And the Spirit and the Bride say, ‘Come!’ And let the one who hears say, ‘Come!’ And let the one who is thirsty come; and whoever desires, let him take the water of life freely.”

We see in the verse above that the Spirit of Elohim and the Bride of the Lamb both cry out, ‘Come!’ But in chapters 2–3, only the Spirit of Elohim cries out to the churches. We see that the churches mentioned in chapters 2–3, which had indeed been polluted by the false teachings of Jezebel, Balaam, and the Nicolaitans, could not cry out together with the Spirit of Elohim to offer the water of life. However, after the church undergoes the judgment of Elohim, as we have discussed, then the Spirit of Elohim and the church can together cry out, ‘Come!’

Even in the dispensation of the ‘New Heaven and New Earth’, it is not only the Spirit of Elohim and the church that cry out ‘Come’, but everyone who hears is also commanded to join in crying out to offer the water of life. In the end, the ‘water of life’ that is continually offered in this dispensation will ‘swallow up’ death, so that there will be no more death (Revelation 21:4). Thus is fulfilled what is written in 2 Corinthians 5:4: “…so that what is mortal may be swallowed up by life.”

Next, consider Revelation 22:1–2: “And he showed me a river of the water of life, clear as crystal, proceeding from the throne of Elohim and of the Lamb, in the middle of its street. And on either side of the river was the tree of life… and the leaves of the tree were for the healing of the nations” (ILT). Notice that this river of the water of life flows from the throne of Elohim. The throne speaks of a kingdom and of authority to judge. Yet it is precisely from the throne that the ‘water of life’ (grace) flows.

We must understand that salvation is not a matter of ‘human response’, but a matter of the authority of Elohim. Jesus said in John 12:32, “And I, if I am lifted up from the earth, will draw all people to Myself.” Then, after Jesus was ‘lifted up’ in the sense of dying, rising, and sitting at the right hand of the Father, He said that all authority in heaven and on earth had been given to Him (Matthew 28:18). By His authority, Jesus will draw all people to Himself. Therefore, the water of life that flows from the throne and is offered to whoever is thirsty cannot be rejected by anyone. Why? Because authority is in the hands of Jesus. All people, in the end, will receive the water of life for their salvation. It is also affirmed that there is the tree of life whose leaves are for the healing of the nations.

This is the ministry of the Bride of the Lamb, which in the end will cause all people to come to Jesus. Every knee will bow and every tongue will confess that Jesus is Lord (kurios = sole ruler). In the Christian world, it is commonly believed that the present age is the age of grace, and that after the coming of the Lord there will be no more grace. But we see in Scripture that grace continues to apply and is given, even into the age of the ‘New Heaven and New Earth’.

We will discuss the coming of the Lord Jesus as written in Revelation 22:20: “He who testifies to these things says, ‘Yes, I am coming quickly.’ Amen. Come, Lord Jesus.” We will discuss the meaning of the ‘coming of the Lord Jesus’, especially in the book of Revelation. In the Christian world, it is generally believed that Jesus will come “physically,” and many also believe that He will rapture the saints to heaven. It is also believed that the Lord Jesus comes only twice, hence the expression “the Second Coming,” even though the New Testament never uses the expression “the Second Coming of the Lord.”

To gain a correct understanding of the coming of the Lord Jesus, we need to examine six Greek terms that are usually translated as ‘coming’.

First, PAROUSIA. This term appears 24 times in the New Testament and comes from the verb paremi, meaning ‘to be present’. The noun means ‘presence’. Parousia never indicates the act of coming or arrival, but rather the presence of someone who has already come. Its use in the New Testament is never related to a “physical” coming of the Lord. Thus, parousia means presence. Where two or three are gathered in His name, there the Lord is present. That is His presence. That is His coming.

Second, APOKALUPSIS. Revelation 1:1 uses this term. It comes from the verb apokaluptō, meaning ‘to unveil’ or ‘to reveal’, emphasizing a revelation. It means the unveiling of someone who was previously concealed. Thus, the apokalypsis of the Lord Jesus is the unveiling of the Person of the Lord Jesus, which in the context of Revelation is the unveiling of His redemption as the Lamb of Elohim, which had previously been concealed.

Third, EPIPHANEIA. This term appears six times in the New Testament. It comes from a verb meaning ‘to bring into the light’ or ‘to make manifest’. The noun means ‘manifestation’. This term is used to express the glory and splendor manifested by the Lord’s coming.

Fourth, PHANEROO. This term means ‘to make visible’ or ‘to make manifest’. It does not necessarily mean a presence visible to the eyes, but rather a perception.

Fifth, ERCHOMAI. This term is used to indicate the actual act of coming. It is not the same as parousia, which refers to the presence of one who has already come. Erchomai is used in Revelation 1:7: “Behold, He is coming (AN ACTUAL COMING) with the clouds….” This term is also used in Revelation 22:20.

Sixth, HEKO. This term emphasizes coming to a particular place. It appears in Revelation 2:25: “But what you have, hold fast until I COME.”

Of course, these six Greek terms do not mean that there are six different kinds of the Lord’s coming. Rather, their different uses help us understand the meaning intended by a text that speaks of the Lord’s coming. For now, it is sufficient to understand that the coming of the Lord does not have to take the form of a physical coming.

In the New Testament, Christ is said to come “with the clouds,” to come “as lightning,” to come “as a thief,” to come “as the voice of an archangel,” to come “with the trumpet of Elohim,” to come as “the bridegroom,” to come as “King,” to come as “the morning star,” to come as “judge,” to come as “Savior,” to come into “His Temple,” to come “to the Mount of Olives,” to come riding on a “white horse,” to come as “the good shepherd,” to come in “His Kingdom,” to come “in glory,” to come “upon His throne,” to come with “His angels,” to come with “His saints,” to come to “His saints,” to come ‘in’ “His saints,” and so on and so forth. None of these comings refer to a so-called “second coming.” Our understanding of His coming becomes extremely confused if we limit it to only two comings: His coming 2,000 years ago, and a “second coming” in the future. In fact, Scripture affirms that the Lord ‘has come’, ‘is coming’, and ‘will come’. He comes continuously, and He progressively reveals Himself until His entire plan is fulfilled. Therefore, the meaning of the coming of the Lord Jesus in the book of Revelation is the ‘coming’ of a progressive revelation of His Person and His redemption.

We continue our discussion of the coming of the Lord Jesus and bring this brief writing to a close. Let us again consider Revelation 22:20: “He who testifies to these things says, ‘Yes, I am coming quickly.’ Amen. Come, Lord Jesus.” We have discussed that the Lord’s coming is progressive and continuous until the entire will and plan of the Father in heaven are fulfilled. In the context of Revelation, the Lord’s coming is the ‘coming’ of the revelation of the PERSON OF THE LORD JESUS AND HIS REDEMPTION.

Let us now consider what the Father’s plan and will actually were when He created humanity. This understanding is necessary in order to properly understand the meaning of the coming of the Lord Jesus. Genesis 1:26–28 affirms: “And Elohim said, Let Us make man in Our image, according to Our likeness; and let them have dominion… over all the earth… fill the earth and subdue it…” (ILT). The Hebrew term translated ‘subdue’ is ‘kabash’, which means ‘to bring into bondage’ or ‘to tread down’. Clearly, the Father in heaven willed and planned to create humanity in His image and likeness so that they might rule and have dominion over the whole earth, in the sense of treading down and bringing all things into subjection. This implies that there are enemies to be subdued by humanity on the earth.

Therefore, the coming of the Lord Jesus was never intended to take His people to heaven, as many Christians believe. After the Lord Jesus prepares His Bride, He comes to subdue all things on earth according to the Father’s plan. The Lord Jesus together with His Bride will bring the Kingdom of heaven to earth. The earth remains the focus of the Father’s plan, and the Lord Jesus together with His Bride will fulfill it. They will subdue all things so that the ‘First Heaven and First Earth’ move toward the ‘New Heaven and New Earth’.

In the book of Revelation it is written concerning His coming in Revelation 1:7: “Behold, He is coming with the clouds, and every eye will see Him… and all the tribes of the earth will mourn because of Him. Yes, Amen.” The coming of the Lord Jesus ‘with the clouds’ is His coming IN AND THROUGH HIS PEOPLE, for the clouds (plural) are a symbol of the Lord’s witnesses. This is also what is meant in Romans 8:19–21, where the Lord Jesus comes in and through the sons of Elohim to deliver creation from its bondage to corruption.

The apostle John cries out in the verse above, “Amen. Come, Lord Jesus.” Every son of Elohim longs for the coming of the Lord Jesus to the earth, not in order to be “raptured” to heaven, but in order to subdue all things on earth, so that the earth moves toward the new earth—and, of course, also the new heaven.

The context of Romans 8:19–21 is ‘glorification by faith’. Paul explains salvation by the redemption of Christ in the letter to the Romans using three important expressions: ‘justification by faith’, ‘sanctification by faith’, and ‘glorification by faith’. Just as justification by faith and sanctification by faith are experienced by the saints on earth, so glorification by faith is also experienced by the saints on this earth. Indeed, ‘glorification by faith’ is the coming of the Lord Jesus to the earth ‘in and through His chosen people’. Hallelujah—the Kingdom of heaven will be established on earth, and His chosen people together with the Lord Jesus will subdue all things and bring forth the New Heaven and New Earth. Amen.