The Kingdom of Heaven in the Epistle to the Colossians

We now turn to the Epistle to the Colossians to discuss the Kingdom of Heaven. Before examining this subject, let us first analyze the letter and determine its main theme. We may divide the Epistle to the Colossians into four major sections: first, the introduction (1:1–8); second, the supremacy of Christ (1:9–3:11); third, the life of believers in union with Christ (3:12–4:6); and fourth, the conclusion (4:7–18). From this analysis, it is clear that the central theme of Colossians is Christ. However, we need to understand what is meant by the term ‘Christ’ in this epistle.

Let us consider the meaning of the term ‘Christ’ as it appears in this letter. First, Colossians 3:4 says, “When Christ, who is our life, appears, then you also will appear with Him in glory.” This verse emphasizes that Christ is our Life (zoe). Furthermore, when Christ appears in the future (the coming of Jesus, commonly called His Second Coming), we too shall be revealed with Him in glory.

Second, we died and were raised together with Christ (Colossians 2:20; 3:1). Third, Colossians 2:17 states, “These are a shadow of the things to come, but the substance belongs to Christ.” Christ is the reality of all the shadows, namely the regulations concerning food and drink, festivals, new moons, and Sabbaths (2:16). Fourth, in Christ we have already been circumcised (2:11). Fifth, Christ is the mystery of God (2:2). Sixth, Christ dwells within believers, and Christ is the hope of glory (1:27). Seventh, through the blood of Christ’s cross, all things are reconciled (1:20). There is another aspect of the meaning of Christ in Paul’s epistles that we should understand: Christ is the Head and the Body (the church), and Christ takes the form of a kingdom (Ephesians 5:5; Colossians 1:13).

As a conclusion to this introduction, we should consider 1 Corinthians 15:28: “And when all things shall be subdued unto Him, then shall the Son Himself also be subjected unto Him who put all things under Him, that God may be all in all” (ILT). We should also consider Isaiah 9:7: “Of the increase of His government and peace there shall be no end, upon the throne of David and upon His kingdom...” (ILT). These two passages emphasize that the expansion of Christ’s Kingdom is without end, in the sense that it will subdue every kingdom that opposes Christ’s Kingdom. After Christ’s Kingdom has subjected all things, the Father will be all in all. In other words, the Father in heaven will be able to express His glory, His love, and His character in and through all His creation. The final enemy of Christ’s Kingdom is death, which is the wages of sin (1 Corinthians 15:26; Romans 6:23).

As we study the Epistle to the Colossians, we will focus on the meaning of the term ‘Christ’, and especially on Christ’s Kingdom, which has already achieved complete victory over the kingdom of darkness.

We have analyzed Colossians into four major sections: first, the introduction (1:1–8); second, the supremacy of Christ (1:9–3:11); third, the life of believers in union with Christ (3:12–4:6); and fourth, the conclusion (4:7–18).

Let us proceed directly to the section we have entitled ‘The Supremacy of Christ’ (1:9–3:11). We may further divide this lengthy passage as follows: Christ as the believers’ portion (1:9–14); Christ as the image of God, the Firstborn in creation and resurrection (1:15–23); Christ as the mystery of God’s stewardship (1:24–29); Christ as the mystery of God (2:1–7); Christ as the reality of all shadows (2:8–23); Christ as the life of believers (3:1–4); and Christ as the constituent of the new man (3:5–11).

Let us begin with ‘Christ as the Believers’ Portion’ (1:9–14). In this section, pay special attention to verses 12 and 13: “Giving thanks to the Father, who has qualified you to share in the inheritance of the saints in the kingdom of light. He has delivered us from the authority of darkness and transferred us into the Kingdom of His beloved Son.” These verses clearly show that the portion of believers is to be transferred from the authority—or kingdom—of darkness into the Kingdom of Christ Jesus. Young’s Literal Translation renders verse 12 according to the original text as follows: “Giving thanks to the Father who did make us meet for the participation of the inheritance of the saints in the light.”

This means that being transferred into Christ’s Kingdom is part of our inheritance as saints. However, we must remember that this inheritance is received “in the light.” What does “in the light” mean? Marvin Vincent, D.D., in his Word Studies, explains the phrase as follows: ‘This need not be limited to future glory. The children of God walk in light on earth’ (Vol. III, p. 466). In other words, even now the saints are already in Christ’s Kingdom, the Kingdom of Light, and they must learn to walk in the light (John 3:21; 11:9; 12:36; Ephesians 5:8; 1 Thessalonians 5:5; 1 John 1:7; 2:10).

Why is this important to emphasize? Within Christianity it is commonly believed that we will enter heaven only “after physical death.” Yet these verses affirm that we are already in Christ’s Kingdom, which is our inheritance, though we must learn to walk in the light day by day while living in this world.

What if born-again Christians do not walk in the light in their daily lives? Will their salvation be lost? Once again, notice that these verses teach that we are already in Christ’s Kingdom, but participation in that Kingdom is connected with inheritance. We know that a child cannot receive his inheritance until he reaches maturity (Galatians 4:1). The implication is that when Christ Jesus returns to establish His Kingdom fully on earth, saints who have not yet reached maturity will not be able to participate in it.

Generally speaking, many saints within Christianity find it difficult to understand this matter of inheritance. Certain slogans have become deeply rooted, such as “once saved, always saved,” regardless of whether believers live as children of light in their daily lives or not. Regardless of whether they grow into spiritual maturity or not. Another common slogan is, “Believe in Jesus and you will surely go to heaven,” usually understood as a heaven far away from this earth. Such understandings truly blind many saints, preventing them from grasping the meaning of Christ’s coming to establish His Kingdom on earth.

Before continuing our discussion of the passage entitled ‘Christ as the Believers’ Portion’ (1:9–14), it seems necessary to reaffirm that our inheritance is Christ’s Kingdom, the Kingdom of Light, which will be established FULLY ON EARTH. Why is it necessary to emphasize this? Several reasons may be given.

First, Genesis 1:26–28 reveals the Father’s plan to make humanity (all humanity) in His likeness and image, so that they may fill the EARTH and subdue it. When Adam and Eve were placed in the Garden of Eden, they were not yet fully conformed to His likeness and image. Humanity was still being processed through the two trees in the Garden: the Tree of Life (symbolizing the life of Christ—zoe) and the Tree of Knowledge (symbolizing the life of death). Adam and Eve’s fall was part of the Father’s plan in the process of shaping humanity into His image and likeness (Romans 8:20). What must be clearly understood is that THE FATHER’S PLAN CANNOT FAIL. Ultimately, all humanity will subdue everything that moves upon the EARTH. Therefore, the focus of the Father’s plan is clearly this earth upon which we stand.

Second, Psalm 115:16 declares: “The heavens are the LORD’s heavens, but the earth He has given to the children of men.” The Hebrew term translated ‘heavens’ here is ‘shamayim’, which can also mean heaven. Heaven was created by the Father, and He established His throne there. He also created heavenly beings. The Father is greater than heaven itself; therefore King Solomon declared that “the heaven and heaven of heavens cannot contain You” (1 Kings 8:27). The Father dwells in unapproachable light, and no human being can see Him. He dwells in the eternal dimension, a realm we do not yet understand. The point is that the earth is the portion given to the children of men. Therefore Jesus said that the meek shall inherit the earth (Matthew 5:5). Jesus also taught His disciples to pray that the Kingdom of Heaven would be manifested fully upon the earth, so that the Father’s will might be done on earth.

Third, the meaning of the New Heaven and New Earth does not imply that the present earth will be destroyed and replaced by an entirely unrelated new earth created from nothing. At least three passages support the understanding that the New Earth is this present earth undergoing complete restoration. However, we will not discuss those passages in detail at this point.

The ministry of the sons of God is revealed in passages such as Matthew 19:28, Acts 3:21, and Romans 8:19–21. In theological terms, this re-creation, or the creation of the New Earth, is not called ‘creatio ex nihilo’ (creation again “out of nothing”), but ‘creatio ex vetere’ (re-creation in the sense that the very earth we stand on undergoes a radical transformation and thus becomes the New Earth).

At Christ’s coming (commonly called His Second Coming), Jesus will establish His Kingdom fully on the earth, and the mature sons of God will receive their inheritance to reign on the earth in glorified bodies (receiving resurrection bodies) in order to bring all things into subjection. In this way, the earth we now inhabit will move toward becoming the New Earth, along with the New Heaven. Thus, the focus of the Father’s plan—the very earth upon which we stand—will be fulfilled.

We continue our discussion regarding the focus of the Father’s plan, which is the earth. This matter is important because within Christianity, the majority of Christians believe that heaven is a PLEASANT PLACE somewhere beyond this world, and that hell is a PLACE OF ETERNAL TORMENT. Such concepts of heaven and hell prevent Christians from understanding the Father’s purpose in heaven.

If born-again Christians no longer understand the Father’s purpose for them, how can they walk with Him? As it is written in Amos 3:3, “Can two walk together, unless they are agreed?” (ILT). In other words, born-again Christians cannot walk with God unless they are in agreement with Him. During ‘this age’, they may still walk with Him, but at His coming, when Jesus fully establishes His Kingdom on earth, born-again Christians who hold a ‘different plan’ will no longer be able to walk with Him.

Let us examine several points commonly presented by preachers within Christianity to justify the concept of heaven as a pleasant place that is not on earth. For now, we will not discuss the concept of eternal hell, since that has already been covered in this series.

The first point is the concept of the “Father’s house” as a pleasant place (John 14:2). The second is the concept of the New Jerusalem as a place in heaven somewhere beyond this world. The third concerns passages that seem to indicate that the earth we inhabit will disappear, such as 2 Peter 3:10 and Matthew 24:35.

Let us begin with the first point: the concept of the Father’s house as a place. John 14:2 states: “In My Father’s house are many dwelling places. If it were not so, I would have told you. I go there to prepare a place for you.” At first glance, this verse appears to describe the Father’s house as a PLACE. In reality, the Bible not only reveals that the earth is the focus of the Father’s plan, but also reveals that the Father intends to build His house on this earth. The Father desires to build a house on earth as His dwelling place.

Before discussing John 14:2, we must apply the principle commonly known as the ‘first mention principle’ in order to understand correctly the concept of the Father’s house. This principle explains that the first time something is mentioned in Scripture, it carries a meaning that remains consistent throughout the Bible. However, because biblical revelation is progressive, that initial understanding must be expanded by later revelations without altering its fundamental meaning. In this way, we gain a complete understanding of a subject—in this case, the ‘Father’s House’.

Let us begin with this principle. The first occurrence of the expression ‘Father’s House’ or ‘House of God’ appears in the account of Jacob’s dream at Bethel (Genesis 28:10–22). When Jacob awoke, he said: “Surely YAHWEH is in this place... This is none other than the house of God, and this is the gate of heaven” (vv. 16–17, ILT).

The Hebrew term ‘bayith’, translated ‘house’, does not first appear in this passage but earlier in Genesis 7:1. However, the expression ‘bayith Elohim’ (House of God) first appears in Jacob’s dream. We will examine this event and draw several insights regarding the ‘Father’s House’ or ‘House of God’.

At this point, we will focus on several aspects of Jacob’s dream at Bethel (Genesis 28:10–22). Since the phrase ‘House of God’ or ‘Father’s House’ first appears here, these details provide the foundational understanding of God’s dwelling place.

First, Genesis 28:12 describes Jacob’s dream: “And behold, a ladder was set up on the earth, and its top reached to heaven; and behold, the angels of God were ascending and descending on it” (ILT). Jesus later fulfilled this dream when He said to Nathanael: “You shall see heaven opened, and the angels of God ascending and descending upon the Son of Man” (John 1:51, ILT). By saying that the angels of God ascend and descend UPON THE SON OF MAN, Jesus reveals that HE, AS THE SON OF MAN, IS THE TRUE LADDER. The ladder in Jacob’s dream was merely a shadow or prophecy. Its reality and fulfillment are found in Jesus Himself.

This ladder not only opens heaven but also UNITES HEAVEN AND EARTH. Through Jacob’s dream, we learn that the ‘Father’s House’ is the UNION OF HEAVEN AND EARTH. In fact, Jesus, as the Son of Man, is that ‘Father’s House’. This is why Jesus told the scribes and Pharisees to destroy ‘this temple’, and in three days He would raise it again, because that temple was His own body (John 2:21).

Jacob then named the place of his dream Bethel. Bethel means ‘House of God’. In Jacob’s context, the House of God or Father’s House was indeed a physical location—or more precisely, a physical city, since its former name was Luz. Yet we must remember that even though the Father’s House in Jacob’s context was a physical place, it represented the union of heaven and earth. This is the foundational meaning of the Father’s House. This foundational meaning is consistent with the prayer Jesus taught His disciples—that the Kingdom of Heaven would come to earth.

Let us continue our discussion of the Father’s House. We have emphasized that its fundamental meaning is the union of heaven and earth, and that this union is found in the person of Jesus as the Son of Man. Now let us turn to John 14:2, 3, and 23: “In My Father’s house are many dwelling places. If it were not so, I would have told you. I go there to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also... We will come to him and make Our dwelling with him.” If someone reads these verses without understanding the foundational meaning we have discussed, they will naturally assume that the Father’s House is a pleasant PLACE somewhere beyond this world.

Let us carefully consider Jesus’ statement that He was GOING THERE to prepare a place for us. The important question is: WHERE DID JESUS GO? Did He go to a particular location? John 13:1, 3; 14:12, 28; 16:10, 17, 28; and 20:17 clearly state that JESUS WENT TO THE FATHER. In reality, Jesus went to the Father, not to a particular location. When Thomas said: “We do not know where You are going; how can we know the way?” (14:5), Jesus firmly replied that He Himself is the Way, and the Father is the destination (14:6). Therefore, Jesus was not speaking about a specific PLACE at all; He was speaking about a PERSON. The way to the PERSON of the Father is the PERSON of Jesus. Christians who continue to think in purely physical terms about a place will not understand what the Father’s House truly is.

Let us continue with the meaning of the Father’s House from the passage above: “We will come to him and make Our dwelling with him” (14:23). After Jesus went to the Father through His death, resurrection, and exaltation to the Father’s right hand, Jesus and the Father would come to believers and dwell with them. The expression “make Our dwelling with him” in the original text means “to make a home or dwelling place with the believer.” Therefore, the dwelling place of the Father, the Son, and certainly the Holy Spirit is within the inner being of the believer. This is the Father’s House—namely, us (Hebrews 3:6).

Thus, the Father’s House is not a PLACE but the INNER BEING of believers. This is why we are called the TEMPLE OF THE HOLY SPIRIT. Even now, the inner being of believers is the Father’s House. In this way, the foundational meaning of the Father’s House—the union of heaven and earth—is fulfilled.

At Jesus’ coming as the Son of Man, He Himself was the union of heaven and earth. But after Jesus went to the Father, believers became that union of heaven and earth. Such is the biblical concept of the Father’s House. From this concept, we can see that the focus of the Father’s plan is the very earth upon which we stand.

We are still discussing the passage we have titled, ‘Christ as the Portion of the Believers’ (1:9–14). It seems necessary to emphasize once again that our inheritance is the Kingdom of Christ, which will be established fully on the earth. We know that, generally speaking, within Christianity, the earth is not viewed as the central focus of the Father's plan in heaven. Sermons from many pulpits commonly teach salvation as the evacuation (or transfer) of Christians from the earth to heaven somewhere beyond, certainly not to the earth upon which we now stand.

Several points are commonly presented to support this concept. First is the concept of the “Father's house” as a pleasant place that is not on this earth (John 14:2). Second is the concept of the New Jerusalem as a city located somewhere in heaven. Third are passages that seem to indicate that the earth on which we stand will pass away, such as 2 Peter 3:10 and Matthew 24:35.

We have already discussed the first point, and now we will consider the next one, namely, the concept of the New Jerusalem as a heavenly place that is not on this earth. Consider Revelation 21:9–10: “...Come here, 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 holy city, Jerusalem, coming down out of heaven from God” (LSV).

The passage above emphasizes the angel's invitation to the apostle John to see “the bride, the Lamb’s wife.” Yet when the angel showed her to John, what he actually revealed was the holy city, the New Jerusalem. Therefore, the New Jerusalem ‘is’ the Lamb’s bride. The New Jerusalem is not a literal physical city somewhere in the universe; rather, it is a symbol of the Lamb’s bride.

This is consistent with the fundamental nature of the book of Revelation, which reveals Jesus Christ and His church through symbolic language (Revelation 1:1).

If this is so, who is the Lamb’s bride? Let us consider chapter 19 regarding the ‘song of victory in heaven’ concerning the ‘marriage of the Lamb’. Revelation 19:7–9 declares: “Let us rejoice and be glad and give glory to Him, for the marriage of the Lamb has come, and His wife has made herself ready... Blessed are those who are called to the marriage supper of the Lamb” (ILT).

Who is the wife of the Lamb, and who are those invited to this marriage supper? This is what we will discuss in this section. We will explain the identity of the Lamb’s ‘bride’ from the fundamental nature of both the Old Testament and the New Testament. Regarding the Old Testament, Jeremiah 31:32 states: “Not according to the covenant that I made with their fathers... they broke My covenant, though I was a husband to them” (ILT). It is clear that the fundamental nature of the Old Testament is that of a covenant between husband and wife—Yahweh as the Husband and Israel as His wife.

The New Testament, however, has the character of a father-child covenant. Jesus taught His disciples to address God as ‘Father’ in their prayers. Paul likewise taught that those who are joined to God through the New Covenant are heirs. As children, we naturally receive an inheritance from our Father in heaven.

Therefore, the “Bride of the Lamb” originates specifically from Israel as the “wife” of Yahweh. Yet, as we have discussed concerning the 144,000 sealed from the tribes of Israel as the “firstfruits” or overcoming church, the Bride of the Lamb also comes from the overcoming church. We know that Galatians 3:7 states: “Those who are of faith, these are the children of Abraham.” Thus, the Bride of the Lamb comes from Israel as well as from the nations—those who constitute the overcoming church. Therefore, the New Jerusalem is not a literal city as many Christians imagine. The New Jerusalem is a symbol of the Bride of the Lamb, consisting of Israel and the overcoming church.

Let us proceed to the final point in our discussion: passages that seem to indicate that the earth on which we stand will pass away (2 Peter 3:10; Matthew 24:35). We begin with 2 Peter 3:10: “But the Day of the Lord will come like a thief. In that day the heavens will pass away with a great noise, the elements will be destroyed by fire, and the earth and the works in it will be burned up.” If this verse is read apart from its context, it certainly appears that the earth and the heavens will completely disappear.

However, let us examine the context of 2 Peter 3:1–16, which concerns the judgment of the Day of the Lord and the destruction of the ungodly. Peter begins this section by saying: “...I am stirring up your sincere mind by way of reminder” (v. 1). Peter is exhorting God's people so that they may be found “without spot and blameless before Him, at peace.” In giving this exhortation, Peter uses the example of the Flood. Verse 6 states: “Through which the world of that time perished, being flooded with water.”

In Noah’s case, did the earth cease to exist? Of course not. The earth remained, but the wicked people of Noah’s generation perished in the flood.

Moreover, the term translated as ‘world’ comes from the Greek word ‘kosmos’, which can refer to the world or a system. Thus, during the Flood, not only did the wicked perish, but the corrupt system under which they lived also came to an end. Noah, as a righteous man, together with his family, inhabited a “new earth,” where the old corrupt system had been replaced by a new system that honored God.

Therefore, the meaning of the former world perishing in the Flood is the destruction of an evil system and the wicked people who participated in it. Verse 7 likewise emphasizes the judgment and destruction of the ungodly. Consequently, when we consider the context, the apostle Peter is not teaching that God will annihilate the physical earth. Rather, it is the wicked and the system under which they operate that will be removed. Likewise, in 2 Peter 3:10, the heavens and earth passing away and being consumed by fire refer to the removal of wicked people and their system from the face of the earth.

There are three passages that indicate that the earth on which we stand will not disappear but will undergo a ‘radical transformation’ or ‘radical restoration’ through the ministry of the saints. First, Matthew 19:28: “...in the regeneration... you also shall sit upon twelve thrones, judging the twelve tribes of Israel.” The phrase ‘regeneration’ is translated from the Greek word ‘palingenesia’, meaning ‘renewal’ or ‘rebirth’. The meaning of judgment is explained in Isaiah 26:9: “...when Your judgments are in the earth, the inhabitants of the world learn righteousness.” Through the judgment exercised by the apostles, the twelve tribes of Israel are restored and come to know the truth.

Second, Acts 3:21: “Whom heaven must receive until the times of restoration of all things...” The term ‘restoration’ is translated from the Greek word ‘apokatastasis’, meaning ‘restitution’, ‘restoration’, or ‘reestablishment’. This restoration of all things is carried out through the saints (the overcoming church), because Christ Jesus must remain in heaven. Once again, there is no suggestion here that the earth itself will be annihilated.

Third, Romans 8:19–21. We have spoken extensively about this passage, whose context concerns glorification by faith. The sons of God—mature Christians who are able to receive their inheritance at His coming—will liberate creation from its bondage to corruption. Thus, the earth on which we stand will not be destroyed, but will experience restoration and radical renewal through the ministry of the overcoming church, moving toward the New Earth and the New Heaven.

We continue our discussion that the earth on which we stand will not be destroyed but restored and radically renewed through the ministry of the overcoming church, progressing toward the New Earth and the New Heaven. We will now examine the seventh trumpet in the book of Revelation to demonstrate that this present earth remains.

Let us consider the seventh angel sounding his trumpet, at which time the mystery of God is completed (Revelation 11:15–19; 10:7). We will cite only a few verses related to this seventh trumpet from Revelation 11:15–19: “Then the seventh angel sounded... ‘The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever.’ And the twenty-four elders who sat before God on their thrones... worshiped God... ‘The time has come for the dead to be judged, and for rewarding Your servants the prophets... and for destroying those who destroy the earth’” (ILT).

There are several things we should carefully observe when this seventh trumpet is sounded. First, verse 15 clearly affirms that the mystery of God is to take over the kingdoms of the earth (indeed, of the universe) and establish His Kingdom forever. The phrase “forever and ever” is translated from the Greek expression ‘tous aionas ton aionon’, which should more literally be rendered ‘the age of all ages’, since ‘aion’ refers to an age or a period of time. We have already discussed in this writing that when the seventh trumpet is sounded, there will come a moment when time shall 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 deliver the Kingdom to the Father so that God may be all in all (1 Corinthians 15:21–28). The climax of all ages, or the age of ages when time no longer exists, will be fulfilled in the age of the New Heaven and New Earth (Revelation 21:23).

Second, the verses above emphasize that when the seventh trumpet is sounded, the twenty-four elders worship. The twenty-four elders and the four living creatures symbolize the kings and priests who will reign on the earth (Revelation 5:10). The overcoming church will function as kings and priests, reigning with Jesus on the earth for the purpose of subduing all things, including the last enemy, death—the wage of sin—so that no trace of sin remains in the universe. In this way, the Father will be able to express His glory in and through all His creation. This is the meaning of God being all in all.

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

Fourth, at the sounding of the seventh trumpet, those who “destroy the earth” will themselves be destroyed. Who are these people who “destroy the earth”? Revelation 19:2 explains this to us: “For true and righteous are His judgments, because He has judged the great harlot who corrupted the earth with her fornication; and He has avenged on her the blood of His servants.” This verse clearly states that the great harlot is the one who “corrupted the earth.” We will not discuss in detail here who the “great harlot” is. However, Revelation chapters 17–18 clearly describe the great harlot as the “harlot church/woman” (Babylon) that reigns over the earth.

Therefore, when the seventh trumpet is sounded, the kingdoms of this world will be handed over to Jesus and His overcomers (Revelation 11:15). It is not the earth that will be destroyed, but rather the world system (kosmos) of government presently administered by the rulers of this age. That system will be taken over by Jesus and the overcoming church.

Let us return to the passage we have been discussing, namely, ‘Christ as the Portion of the Believers’ (Colossians 1:9–14). We must continually remember that the Kingdom of Christ, which will be fully established at His coming, concerns our inheritance. And we have already learned that, “As long as the heir is a child, he differs nothing from a servant, though he is lord of all” (Galatians 4:1). Therefore, if a born-again Christian has not yet reached spiritual maturity, he cannot partake in the glory that will be revealed when Christ’s Kingdom is fully established on the earth. This is not a matter of salvation, but of inheritance.

Consider Colossians 1:9: “For this reason, since the day we heard it, we do not cease to pray for you and to ask that you may be filled with the knowledge of His will in all wisdom and spiritual understanding.” Here Paul prays that the believers in Colossae would receive all wisdom and true understanding so that they might know the will of the Lord. Knowing the will of God leads to several results: first, living a life worthy of and pleasing to Him; second, bearing fruit; and third, growing in the knowledge of God (v. 10). For now, we will not discuss these results. Instead, we will focus on Paul’s prayer—that they might receive all wisdom and true understanding in order to know the will of God.

Let us consider the meaning of ‘the will of God’ in the context of Colossians, whose central theme is Christ. We should not interpret the meaning of God’s will apart from the overall message Paul presents in this epistle. The will of God here is related to God’s eternal purpose concerning ‘the understanding of the significance of Christ in the life of the believer’ (cf. Ephesians 1:5, 9, 11).

We know that the central theme of Colossians is Christ, and Ephesians 1:5, 9, and 11 speak of the mystery of His will concerning our inheritance in Christ. Therefore, the will of God here does not primarily refer to the “small” decisions of daily Christian living. Although understanding one’s inheritance in Christ profoundly affects one’s life, ministry, hope, and indeed every aspect of life, the focus of Paul’s prayer is much greater than that.

Many born-again Christians do not understand their inheritance in Christ because, generally speaking, the true inheritance of believers is not taught within much of Christendom. Many Christians understand only that they have been chosen by God, born again, assured of entering heaven, and spared from eternal hell. Such an understanding demonstrates that they do not truly comprehend their inheritance in Christ. This is why Paul’s prayer focuses on believers receiving ‘all wisdom and spiritual understanding’ in order to grasp the will of God.

Indeed, revelation is necessary to understand the will of God, which is a mystery (Ephesians 1:9). A mystery cannot be understood unless a person receives revelation by His grace. Even born-again Christians who have not received revelation concerning His will will fail to understand their inheritance in Christ.

Let us continue our discussion of God’s will as it relates to our inheritance in Christ. In this regard, we should consider the meaning of the term ‘Christ’ in Colossians 1:27: “…Christ in you, the hope of glory” (ILT). And Colossians 3:4: “When Christ, who is our life (zoe), appears, then you also will appear with Him in glory.”

Colossians 1:27 affirms that Christ dwells within us, and Colossians 3:4 affirms that Christ is the ‘zoe’ life within us. We know that the purpose of Jesus’ coming into the world was to impart His life (zoe) to believers, and His expectation is that this ‘zoe’ life would grow to abundance (John 10:10). The purpose of the abundant growth of ‘zoe’ life is that we may truly know God, and consequently know His will as well (John 17:3).

Therefore, the condition of our inner being and the growth of the ‘zoe’ life within us determine whether or not we know the will of God. Knowing the will of God is not something that happens instantly or magically. It is a process, and that process depends on whether the ‘zoe’ life is growing within the believer.

If, for one reason or another, the ‘zoe’ life does not grow within a believer, then even though that person has been born again and possesses the ‘zoe’ life, he still will not be able to understand and comprehend the will of God. The Parable of the Sower helps explain this principle, though we will not discuss it here.

Whether a believer receives his inheritance in Christ or not is determined by the growth of the ‘zoe’ life within him. The maturity Paul refers to in Galatians 4:1 means that the ‘zoe’ life within the believer continues growing until it reaches fullness. Everything we are discussing here has nothing to do with a believer’s salvation, but rather with whether a born-again Christian will receive his inheritance in Christ at His coming.

Once again, consider Colossians 1:27. The ‘zoe’ life within us is the ‘hope of glory’. This glory will be revealed and manifested at the return of Jesus, commonly referred to as His Second Coming. Romans 8:19–21 speaks of Christ’s coming, when the sons of God (those who have reached maturity and will receive their inheritance) will be revealed in glory together with Jesus in order to deliver creation from its bondage to corruption. We refer to this doctrine as ‘glorification by faith’.

I have searched through my personal library and addressed this issue in this series of writings, examining whether this doctrine appears in standard systematic theology texts, particularly those translated into Indonesian. I was quite surprised that theologians of the stature of Berkhof, Millard J. Erickson, and others do not discuss the doctrine of ‘glorification by faith’, even though it is taught throughout Romans chapter 8, especially verses 19–21. If theological schools no longer discuss this doctrine, one must wonder what becomes of the message preached from many Sunday pulpits throughout Christendom.

Generally, Sunday sermons emphasize that God’s will for believers is to faithfully attend Sunday services in a particular denominational building, faithfully give offerings—whether tithes, firstfruits, faith pledges, and so on. Meanwhile, those who have received His grace will understand that the New Testament Scriptures do not teach God's will for believers in the way it is commonly preached by many Christian religious leaders. These Christian leaders often lull spiritual infants to sleep with slogans such as, “once saved, always saved,” “believe in Jesus and go to heaven,” and similar expressions.

In general, these Christian religious leaders “nurture spiritual infants” for the sake of building their own kingdoms. All of this will become evident when Jesus Christ comes as the righteous Judge and openly declares the Father's will in heaven for us (Matthew 7:21–23).

We are still discussing God's will as it relates to our inheritance in Christ. There are two passages that we must reflect upon to help us understand the will of God that Paul refers to in the Epistle to the Colossians. First, Ephesians 1:9–10: “Having made known to us the mystery of His will, according to His good pleasure which He purposed in Himself, for the administration of the fullness of times, to sum up all things in Christ...” (ILT). Second, 1 Timothy 2:4: “Who desires all men to be saved and to come to the knowledge of the truth.”

Let us begin by examining God's will in Ephesians 1:9–10. These verses clearly declare His will: to unite all things in Christ, in whom we also have our share (verse 10). There are three important points to note from Ephesians 1:10: First, the term ‘administration’ is translated from the Greek word ‘oikonomia’, meaning a management, administration, or stewardship of God's household. Thus, God manages His household in such a way that His purpose and will are accomplished.

Second, the phrase ‘fullness of times’ is translated from the Greek expression ‘ho pleroma ho kairos’, indicating that God governs the ages and fulfills the purpose of each age until the age known as ‘the fullness of time’.

Third, God's purpose in administering the ages is to sum up (or gather together into one) all things in Christ.

To understand verse 10, we must understand the division of the ages revealed in Scripture. We may divide time into several dispensations: the dispensation of Adam, the dispensation of Noah, the dispensation of Abraham, the dispensation of Moses, the dispensation of the overcomers, the dispensation of the Millennial Kingdom, and the dispensation of the New Heaven and New Earth.

Consider verse 10 again: “For the administration of the fullness of times, to sum up all things in Christ, both the things in the heavens and the things on the earth, in Him” (ILT). We must understand that when the Father unites all things in Christ, He does so through the Church. Consider Romans 16:20: “And the God of peace will soon crush Satan under your feet...” (ILT).

Satan must be crushed before all things can be united (summed up) in Christ. But who will crush Satan? Jesus Christ, as the Head of the Church, has already defeated Satan. The verse above emphasizes that Satan must be crushed under the feet of the Church—the “feet” of the Body of Christ.

Therefore, it is the Church that will crush Satan, or more precisely, the Church must carry out and manifest the absolute victory of Christ Jesus over Satan. In truth, this is our inheritance in Christ. Our inheritance is not to go to “a distant heaven where one does nothing but sing forever.” Our inheritance in Christ is to destroy the works of Satan so that all things may be united and summed up in Christ. This is the Father's will for us.

Consider again the Father's will for humanity as revealed in Genesis 1:28: “And God blessed them, and God said to them... subdue it, and have dominion... over every creeping thing that creeps on the earth” (ILT). The term ‘subdue’ is translated from the Hebrew word ‘kabash’, meaning ‘to tread upon’ or ‘to trample’. In Genesis 1:26, there is an interesting expression: after God commands humanity to rule over the entire earth, the statement continues with the phrase, ‘and over every creeping thing that moves on the earth’. These creeping things ultimately point to the Devil and his evil spirits. Thus, it is clear that the Father's original intention was for humanity to tread upon the Devil and his evil spirits.

Therefore, God's will is that through the Church, all the works of the Devil and his evil spirits be destroyed, so that the Church may be used by God to unite all things in Christ. This is the Church's inheritance in Christ.

Let us continue our discussion regarding God's will in relation to our inheritance in Christ, and now turn to 1 Timothy 2:4, which states: “Who desires all men to be saved and to come to the knowledge of the truth.” This passage appears within 1 Timothy 2:1–6, where Paul exhorts Timothy to pray for all people (verse 1). There are at least two reasons why Paul instructs Timothy to pray for all people. First, because God desires all people to be saved and to come to the knowledge of the truth (our verse above). Second, because Jesus Christ gave Himself as a ransom for all humanity (verse 6).

From this passage it is clear that the Father's will in heaven is to save all humanity. The means the Father uses is to send Jesus Christ, His Son, as the ransom for all mankind. The next instrument He uses is the prayers of the saints. Let us consider how Jesus Christ fulfills His part so that the Father's will—to save all humanity—may be accomplished. John 12:32 declares: “And I, if I am lifted up from the earth, will draw all people to Myself.” Being “lifted up” here refers to Jesus' death, resurrection, and enthronement at the Father's right hand. Therefore, Jesus possesses all authority in heaven, on earth, and under the earth (Matthew 28:18–20). This is why Jesus commanded the Gospel to be preached to all nations: because salvation ultimately depends upon the authority of Jesus, not upon human response.

Now let us consider our part as saints in fulfilling the Father's will to save all humanity. First, according to the passage above, we are exhorted to pray for all people. Second, we are commanded to preach the Gospel to all nations.

Certainly, in this age the Church has not yet been able to preach the Gospel to every nation. Perhaps more than half of the world's population in our own time has never even heard the Gospel. They have not rejected Jesus Christ; rather, they have never heard the name of Jesus Christ—the only name under heaven by which humanity may be saved (Acts 4:12).

However, at His coming (commonly called His Second Coming), Jesus and the overcoming Church will take over the governments of the nations in order to fulfill the Father's will of saving all humanity (Revelation 11:15–18). Indeed, Jesus once promised His disciples who believed in Him that “you will do greater works than these” (John 14:12).

While in this age we do not yet see all humanity saved, in the ages to come Jesus and the overcoming Church will fulfill the Father's will to save all people. In truth, this is the inheritance of Christians in Christ: to work together with Jesus in saving all humanity.

Yet the reality is that the Church has fragmented into tens of thousands of denominations, and the doctrine of eternal hell—initiated by Augustine in his work The City of God and later perpetuated by Calvin—has been widely accepted throughout Christianity.

There is no need for us to argue with born-again Christians within the world-system (the cosmos ruled by Satan) of Christianity, because not all born-again Christians will receive their inheritance at the coming of Christ Jesus. Spiritual infants cannot receive their inheritance because they have not yet reached maturity (Galatians 4:1).

Furthermore, I personally believe that Bible teachers within Christianity who insist on holding to the doctrine of eternal hell will not participate in His coming work of saving all humanity. For Amos 3:3 declares: “Can two walk together unless they have agreed?” (ILT). We do not avoid debating Bible teachers within the Christian cosmos because we lack abundant theological foundations concerning the Father's will to save all humanity. Rather, it is because everything depends upon the Father in heaven—whether He chooses to reveal His will or not.

This will of the Father is a mystery and cannot be understood apart from revelation. Theological knowledge (whether one holds a bachelor's, master's, doctorate, or any other degree) cannot comprehend the Father's will unless one receives His revelation and His grace. For this reason, Christians who have received His grace cannot truly belong to the ‘kosmos’ (system) of Christianity. The little flock to whom the Father is pleased to give the Kingdom will minister to the Christian world “outside the Christian kosmos” (Luke 12:32). May we continually receive His grace to understand the Father's will concerning our inheritance in Christ.

So far, we have been discussing the Father's will regarding our inheritance in Christ. Our discussion of the Father's will is found in the passage we have titled, ‘Christ as the Portion of the Believers’ (1:9–14). In this passage, we can see the results that follow when a person receives revelation concerning the Father's will. Let us consider several of these results as recorded in our passage.

First, living a life worthy of and pleasing to Him (v. 10). Second, bearing fruit in every good work (v. 10). Third, growing in the true knowledge of Elohim (v. 10). Fourth, being able to endure all things with perseverance and patience because one is strengthened by the power of His glory (v. 11). Fifth, being qualified to share in the inheritance assigned to the saints in the kingdom of light and giving thanks (v. 12). Sixth, being delivered from the authority of darkness and transferred into the kingdom of Christ (v. 13). Seventh, obtaining redemption, namely the forgiveness of sins (v. 14).

Before discussing these results further, let us revisit verse 9: “…that you may be filled with the knowledge of His will in all wisdom and spiritual understanding” (ILT). Paul’s prayer here is in harmony with Ephesians 1:17: “…that He may give you the Spirit of wisdom and revelation in the knowledge of Him.” Knowing the Father's will is a matter of whether or not we receive the grace to receive the Spirit of wisdom and revelation. In other words, knowing the Father's will is primarily a matter of the inner man, or our spirit.

This does not mean that our mind plays no role in understanding the Father's will. What we wish to emphasize is that our inner being, or spirit, must first receive the Spirit of wisdom and revelation; only then can our mind comprehend what has taken place within our inner being or spirit. As we have previously emphasized, truly knowing the Father's will corresponds to the growth of the ‘zoe’ life within our inner being.

It seems appropriate to consider the example of the prophet Balaam so that we may better understand what we are discussing (Numbers 22–24). Balaam was indeed a prophet in the sense that his words proved accurate: whoever he cursed was cursed, and whoever he blessed was blessed (Numbers 22:6). Balaam clearly possessed the “gift of prophecy,” for his prophecies were accurate. However, we should not equate Balaam with prophets such as Isaiah or Jeremiah, who not only possessed prophetic gifts but whose inner beings were also disciplined by the Lord. In the New Testament, Balaam becomes a symbol of those who love the wages of ministry.

Notice Balaam’s behavior when King Balak’s messengers first arrived carrying the diviner’s fee. Balaam asked God whether he should go or not. When God answered that he should not go, Balaam SHOULD ALREADY HAVE UNDERSTOOD THE LORD’S WILL. Yet when Balak sent more numerous and more distinguished officials, along with the promise of a very great reward, Balaam should have immediately refused Balak’s request. Instead, notice that Balaam ASKED THE LORD A SECOND TIME. Why? Because Balaam was a prophet who loved the rewards associated with his prophetic “ministry.” Therefore, he merely pretended to inquire about the Lord’s will. Since God saw Balaam’s heart, He eventually permitted him to go.

Why did God appear to be inconsistent and change His mind? It was not that God changed; rather, God knew Balaam’s heart. Therefore, God allowed him to go, yet afterward God became angry with Balaam on the journey and would have killed him had Balaam’s donkey not seen the angel of the Lord standing with a drawn sword.

From the case of Balaam we learn an important principle: knowing the Lord’s will is fundamentally a matter of the heart. If a person’s heart has already become attached to the rewards of ministry, that person becomes spiritually blind and can no longer understand the Lord’s will. Indeed, the donkey’s sight proved sharper than that of a prophet who loved the rewards of his ministry.

Therefore, it is our inner being that must first receive the Spirit of wisdom and revelation and, of course, be disciplined by the Holy Spirit, so that we do not seek personal gain from our ministry as Balaam did. Once our inner being has been formed by God, our mind will more easily understand His will.

Let us continue discussing what it means to know the Father’s will. As we have emphasized, truly knowing the Father’s will corresponds to the growth of the ‘zoe’ life within our inner being. If a Christian walks in the ‘zoe’ life day by day, he or she will grow in the knowledge of the Father’s will.

We will now consider Matthew 7:21–23 concerning the Father’s will in heaven, for knowing the Father’s will is not a trivial matter. If a born-again Christian does not do the Father’s will in daily life, then before the Judgment Seat of Christ he or she will not yet be able to receive the inheritance.

Consider Matthew 7:21–23: “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the Kingdom of Heaven, but he who DOES THE WILL OF MY FATHER who is in heaven. Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many mighty works in Your name?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness.’”

These verses must be examined carefully because, in much of Christianity, they are generally not understood as referring to born-again Christians (those who have already received the ‘zoe’ life). There are several reasons why Matthew 7:21–23 should be understood as referring to born-again Christians.

First, let us begin with the principle of context. Matthew 7:21–23 forms part of Jesus’ teaching commonly known as the Sermon on the Mount (Matthew 5–7). Notice Matthew 5:1–2. When Jesus saw the crowds, He deliberately went up onto a mountain, and then His disciples came to Him. After that, Jesus TAUGHT THEM (v. 2). The ‘them’ refers to His disciples.

Although the crowds later also came up the mountain and were amazed at His teaching (Matthew 7:28), we must remember that throughout the Gospels the crowds often followed Jesus because of the issue of “bread,” and Jesus rebuked this motivation (John 6:26). Indeed, the teaching of the Sermon on the Mount, which concerns the laws governing the Kingdom of Heaven, was not primarily intended for the crowds. The same is generally true within Christianity today, where teachings concerning the laws of the Kingdom of Heaven are not usually the focus for the masses.

Second, the people in Matthew 7:21 call Jesus ‘Lord’. No one can say that Jesus is Lord except by the Holy Spirit (1 Corinthians 12:3). Those who call upon Jesus as Lord have been saved (Romans 10:13). However, Matthew 7:21–23 is not addressing whether a person is saved. Rather, it concerns the Judgment Seat of Christ, where all born-again Christians will be judged by Jesus to determine whether they will share in the Kingdom of Heaven—which will be fully established on earth when Jesus returns—or whether they are not yet ready to receive their inheritance.

Third, the people in Matthew 7:21–23 prophesy in the Lord’s name, cast out demons in the Lord’s name, perform many miracles in the Lord’s name, and THE LORD JESUS DOES NOT DENY THESE CLAIMS. What Jesus challenges is that these Christians exercised the gifts of the Holy Spirit APART FROM THE FATHER’S WILL IN HEAVEN. In other words, these Christians practiced evil (Greek: ‘anomia’ = lawlessness), meaning they did not follow the laws that govern the Kingdom of Heaven.

A well-known Bible teacher once argued that the people in Matthew 7:21–23 could not possibly be born-again Christians because Jesus said, “I never knew you.” However, consider John 10:27: “My sheep hear My voice, and I KNOW THEM, and they follow Me.” Is it not true that much of Christianity consists of born-again believers who listen primarily to Pastor A or Pastor B, theologian A or theologian B, denomination A or denomination B? Yet born-again Christians who receive the grace to become Jesus’ sheep will hear His voice and follow the Lamb wherever He goes (Revelation 14:4). It is Jesus’ responsibility to make His voice recognizable to His sheep. Therefore, Jesus’ sheep do not follow any pastor, theologian, or denomination within Christianity. Certainly, they learn from everyone, but they follow Jesus alone day by day wherever He leads them. It is in this sense that Jesus “does not know” certain born-again Christians, because they do not do the Father’s will in heaven and do not follow the laws governing the Kingdom of Heaven.

Indeed, many Christian religious leaders tend to “rock spiritual infants to sleep,” often for their own purposes. All of this will be revealed at the Judgment Seat of Christ, when Jesus openly declares the truth.

All right, let us consider three cases of people who served Elohim—Moses, Jesus, and Paul—and how they understood the will of Elohim. We will begin with the case of Moses when he struck the rock at the waters of Meribah: “Then Moses raised his hand and struck the rock twice with his staff; and abundant water came forth, so that the congregation and their livestock could drink” (Numbers 20:11).

The context of this passage is the incident in which the Israelites quarreled with Moses and Aaron because they lacked water (Numbers 20:2–13). Moses and Aaron then received a command from the Lord to take the staff and ‘speak’ to the rock so that it would give water (v. 7). Afterward, Moses said, “Listen now, you rebels; shall we bring water for you out of this rock?” Then Moses struck the rock twice with his staff, and abundant water came out (vv. 10–11).

However, the Lord rebuked Moses and Aaron, saying: “Because you did not believe in Me, to uphold My holiness before the eyes of the people of Israel, therefore you shall not bring this assembly into the land that I have given them” (v. 12). Why was this so? Consider Psalm 106:32–33: “They angered Him at the waters of Meribah, and it went ill with Moses on their account; for they made his spirit bitter, and he spoke rashly with his lips.”

The Israelites indeed provoked Elohim, yet in this particular case Elohim was not angry. He simply instructed Moses to take the staff and ‘speak’ to the rock so that it would bring forth water. Moses, however, became bitter because of the people's complaints. He called them rebels and struck the rock twice.

Elohim's rebuke to Moses and Aaron was that they did not trust Him and did not honor His holiness before the Israelites. What does this mean? Holiness speaks of separation. In the case of the waters of Meribah, Elohim was not angry with Israel, but Moses was angry and spoke rashly. Moses failed to distinguish himself from Elohim in order to preserve Elohim’s holiness. He should have honestly told the Israelites, ‘Elohim is not angry with you, but I am angry’. By saying this, Moses would have separated himself from Elohim while preserving Elohim’s holiness. Had he failed to do so—as indeed happened—the Israelites could mistakenly conclude that Elohim Himself was angry while providing them with water.

This is different from the incident of the golden calf (Exodus 32–34). On that occasion Moses became very angry and shattered the two stone tablets. Yet the Lord was not displeased, because Moses was expressing—or representing—the anger of Elohim and therefore preserving His holiness. The Lord merely said: “Cut for yourself two tablets of stone like the first ones...” (Exodus 34:1), replacing those Moses had broken.

Because of the incident at Meribah, Moses and Aaron did not receive their inheritance, for the inheritance of Israel was the Promised Land. However, we should not hastily conclude that Yahweh rejected Moses and Aaron forever, nor should we speculate that Moses and Aaron went to hell because they were denied their inheritance, the Promised Land. Moses and Aaron simply failed to understand Yahweh’s will in the matter of the waters of Meribah. Yahweh disciplined them by denying them entry into the Promised Land. Yet ultimately Moses entered the Promised Land, albeit in the context of a vision (Matthew 17:9).

Likewise, all born-again Christians will appear before the judgment seat of Christ to be evaluated as to whether they will receive their inheritance in Christ or not (1 Corinthians 3:10–17; 2 Corinthians 5:10). The context of 1 Corinthians 3:10–17 concerns how God's servants build His temple, namely the church. Paul rebukes those who create divisions within the church (1 Corinthians 1:12). Therefore, all of us as servants of Christ will be evaluated as to whether we are building up the church through our ministry or tearing it apart. There, Jesus will judge whether we understand the will of the Father in heaven concerning His church.

Again, the issue is not whether a servant of God goes to hell if he fails to understand the Father’s will (1 Corinthians 3:15). Rather, if a servant of God is found wanting at the judgment seat of Christ, he will not yet receive his inheritance in Christ, namely participation in administering the Kingdom of Heaven on earth, which will be fully established at His coming (commonly called His Second Coming).

Let us reflect on this: a servant of God may perform miracles, just as Moses brought water from the rock, yet Jesus’ evaluation at His judgment seat will be whether we understand the Father’s will and carry it out day by day. This truth is consistent with Matthew 7:21–23.

Now let us consider the case of Jesus Christ and how this Son of Elohim understood the will of His Father. Surely, this is the perfect example of how the Son of Elohim understood His Father’s will. Let us examine several passages regarding Jesus’ attitude toward His Father’s will. John 4:34 states: “Jesus said to them, ‘My food is to do the will of Him who sent Me and to finish His work.’” Hebrews 10:7 says: “Then I said, ‘Behold, I have come—in the scroll of the book it is written of Me—to do Your will, O God.’”

From these two verses alone we can see Jesus’ attitude toward His Father’s will. To Jesus, the Father’s will was food. As a man, He lived because He “fed” Himself by doing His Father’s will. Hebrews also reveals that the purpose of Jesus’ coming had been prophesied beforehand: to do the will of Elohim. Elsewhere it is said that Jesus delighted in His Father’s will. The Father’s will was everything to Jesus during His earthly ministry.

From Jesus’ human life we learn that serving Elohim means doing the will of the Father in heaven. Serving God is not merely evangelizing, preaching, prophesying in the Lord’s name, casting out demons in His name, performing many miracles in His name, and so forth. The definition of serving God is clear: doing the will of the Father in heaven. Even Paul was once forbidden to preach in Asia and was later led by the Spirit to preach in Europe. Therefore, any activity that is not the will of the Father in heaven is not counted as serving God.

It is helpful to understand Jesus’ struggle in the Garden of Gethsemane if we wish to grasp more fully His attitude toward His Father’s will. We know that in Gethsemane Jesus prayed three times, repeating the same prayer: “Not My will, but Yours be done.” Why did Jesus pray this prayer three times?

In reality, Jesus’ struggle in Gethsemane concerned the Father’s will and the cup of suffering—the cross. In His first and second prayers, Jesus expressed His human desire that, if possible, the cup of suffering might pass from Him. Yet He immediately added, ‘Not My will, but Yours be done’. At that point there was still no final resolution concerning the Father’s will. Therefore Jesus prayed a third time with the same prayer.

Once Jesus clearly understood that the Father’s will was for Him to drink the cup of suffering, He prayed no more. That is why John 18:11 says: “Put your sword away; shall I not drink the cup that the Father has given Me?” Jesus died on the cross not because He enjoyed the cup of suffering, nor because He lacked the power to escape those who sought to kill Him by calling upon twelve legions of angels. Jesus died on the cross because He delighted in His Father’s will and carried it out to His very last drop of blood. Such was Jesus’ attitude toward His Father’s will.

We have now considered two examples of how servants of Elohim understood and carried out His will: Moses and Jesus Christ. Let us now turn to Paul and examine how he understood and carried out the will of the Father in heaven.

Paul—or Saul before his conversion—was clearly a servant of God, for he was chosen and given a specific assignment by Elohim (Acts 13:2). Yet his understanding of the Father’s will was progressive. In other words, the Father did not reveal His entire will to Paul all at once. Consider Acts 26:16: “I have appeared to you for this purpose, to appoint you as a servant and witness both of the things in which you have seen Me and of those things that I will yet reveal to you.”

Even after the Father appointed him to a specific ministry—the apostleship—Paul was not told in advance how the Father would lead him step by step. Acts 20:22–23 emphasizes this: “And now, behold, I am going to Jerusalem, constrained by the Spirit, not knowing what will happen to me there, except that the Holy Spirit testifies to me in every city...”

Paul called himself a “prisoner of the Spirit” because he simply followed the Holy Spirit’s guidance moment by moment without knowing what lay ahead. This does not mean that Paul lacked a clear vision of his calling or failed to understand the Father's will for him. At the end of his life, Paul could say that he had fought the good fight, finished the race, and kept the faith (2 Timothy 4:7). It would have been impossible for Paul to make such a statement if he had not possessed a clear vision and understood the Father's will for his life.

One thing we need to notice here: Did Paul ever mishear or fail to hear the voice of the Holy Spirit in his life? Certainly he did. When Paul was about to go to Jerusalem during his third missionary journey, the Holy Spirit warned him through the disciples in Tyre not to go to Jerusalem (Acts 21:4). Nevertheless, Paul ignored the warning and continued on to Jerusalem, even after the prophet Agabus had prophesied about what would happen and the disciples in Caesarea had advised him not to go (Acts 21:8–14).

There was surely a reason why the Holy Spirit forbade Paul from going to Jerusalem. Perhaps one reason was that the revelation Paul had received differed from the revelation received by the apostles in Jerusalem. The disciples in Jerusalem, coming from a Jewish background, continued to be zealous in observing the Law of Moses (Acts 21:20). However, Paul's revelation concerning the mystery of Christ was the union of Jews and Gentiles through the breaking down of the “dividing wall,” namely the Law of Moses, so that there would no longer be Jew or Gentile (Ephesians 1–3). Had Paul gone to Jerusalem, he could have created unnecessary conflict with James and the disciples there. Yet we see that Paul insisted on going to Jerusalem and failed to heed the ‘whisper of the Holy Spirit’ through the disciples in Tyre.

Although Paul at times failed to follow the leading of the Holy Spirit or failed to recognize the Father's will, his entire life can nevertheless be summarized as that of a “prisoner of the Holy Spirit.” Paul never became a servant of any particular church, carrying out a mission program sponsored by that church while receiving a fixed salary or support. Certainly, Paul occasionally received assistance from the church in Philippi and from other sources. However, he was not like a missionary sent out by a particular denomination, receiving a predetermined salary and required to report back to the denomination that commissioned him, as is commonly seen in the Christian world today.

Paul was a servant of God because he had received his calling and commission directly from God, and he listened only to the whisper of the Holy Spirit moment by moment throughout his ministry.

So far, we have discussed the Father's will concerning our inheritance in Christ. Our discussion of the Father's will has been centered on the passage we have titled, ‘Christ as the Portion of the Believer’ (1:9–14). We have already emphasized several consequences of receiving a revelation concerning the Father's will in heaven. Let us review them.

First, to live a life worthy of and pleasing to Him (verse 10). Second, to bear fruit in every good work (verse 10). Third, to grow in the true knowledge of Elohim (verse 10). Fourth, to endure all things with perseverance and patience because we are strengthened by the power of His glory (verse 11). Fifth, to be qualified to share in the inheritance assigned to the saints in the kingdom of light and to give thanks (verse 12). Sixth, to be delivered from the power of darkness and transferred into the kingdom of Christ (verse 13). Seventh, to obtain redemption, namely the forgiveness of sins (verse 14).

If we consider these consequences of knowing the Father's will, they actually form a “cycle.” In other words, because we know the Father's will, we live lives worthy of and pleasing to Him; because we please Him, we bear fruit; because we bear fruit, we grow in the true knowledge of Elohim; because we know Elohim, we are able to endure all things with perseverance and patience; because we endure with perseverance and patience, we receive the inheritance appointed for the saints (“For you have need of endurance, so that after you have done the will of God, you may receive what was promised” — Hebrews 10:36); because we receive the inheritance appointed for the saints, we are delivered from the power of darkness and brought into the kingdom of Christ, thereby obtaining redemption, the forgiveness of sins. After the saints experience all these consequences of knowing the Father's will, the “cycle” returns to its starting point: knowing the Father's will in heaven.

Therefore, the “starting point of the cycle” is knowing the Father's will in heaven. This is why Paul's prayer was focused on the knowledge of the Father's will in heaven (Colossians 1:9), or on the true knowledge of the Father in heaven (Ephesians 1:17). The purpose of Jesus' coming into the world was also to impart the seed of His Life (zoe) to humanity, so that this seed might grow and enable people to know the Father in heaven more accurately and, of course, to know Jesus Christ whom He sent (John 10:10; 17:3).

Jeremiah 9:23–24 declares, “Let not the wise man boast in his wisdom, let not the mighty man boast in his might, let not the rich man boast in his riches; but let him who boasts boast in this: that he understands and knows Me...” This is the meaning of boasting in the Lord, as Paul stated (1 Corinthians 1:31).

Once again, knowing the Father's will in the context of the entire Epistle to the Colossians refers to the Father's will concerning CHRIST, who was a mystery from eternity past but was later revealed to His saints. The overcoming church is surely granted the grace to understand this will of the Father, which was once a mystery.

We have already discussed the passage titled ‘Christ as the Portion of the Believer’, which forms a “cycle” (1:9–14), with the “starting point of the cycle” being ‘the knowledge of the Father's will’ (verse 9). Now we will revisit one of the consequences of knowing the Father's will that relates specifically to the kingdom of Christ, in keeping with our theme (verse 13).

Notice again verse 9: “…that you may be filled with the knowledge of His will” (NKJV). The ILT renders it, “…that you may be filled with the knowledge of His will….” The word ‘filled’ is translated from the Greek term ‘pleroo’ (a verb), indicating a continuous process that moves toward completeness or fullness. In other words, Paul prayed continually until the church in Colossae would come to a complete understanding of the Father's will. The same prayer was offered by Epaphras, the servant of God who proclaimed Christ to the Colossians: “…that you may stand perfect and complete in all the will of Elohim” (4:12).

Indeed, prayer concerning the Father's will must be continual, because the Father's will here is not about the “small matters” of a believer's daily life, but about His eternal purpose concerning the kingdom of Christ, His Son. It seems necessary for us to recall once again the Father's eternal purpose regarding the kingdom of His Son. I Corinthians 15:28 says, “And when all things have been subjected to Him, then the Son Himself also will be subjected to Him who subjected all things to Him, so that Elohim may be all in all” (ILT). Likewise, Isaiah 9:7 declares, “Of the increase of His government and peace there shall be no end, upon the throne of David and over His kingdom...” (ILT).

We have already discussed that the expansion of Christ's kingdom is without end in the sense that it will subdue every kingdom that opposes the kingdom of Christ, and that after Christ's kingdom has subjected all things, the Father may become all in all. That is, the Father in heaven will be able to express His glory, His love, and His character in and through all His creation. The last enemy of Christ's kingdom is death, which is the wage of sin (1 Corinthians 15:26; Romans 6:23).

Let us observe the Christian world to see whether the Father's will in heaven concerning His eternal purpose is truly understood, taught, and continually prayed for by its leaders. One doctrine in particular—the doctrine of “eternal hell,” which has been accepted, taught, and believed by the majority within Christianity—has caused many Christians to lose sight of the Father's will concerning His eternal purpose.

Added to this are the concepts of “heaven” or the “Father's house,” as well as the doctrine of the rapture, which lead many Christians to desire to leave the earth and go to a pleasant place believed to be “heaven” or the “Father's house.” All these understandings make it virtually impossible for Christians to comprehend the Father's will concerning His eternal purpose: that the kingdom of Christ should subdue all things, including death, the final enemy and consequence of sin.

If death, the LAST enemy, is conquered, then no trace of sin will remain in heaven, on earth, or under the earth (the realm of the dead). Thus the Father's eternal purpose will be fulfilled, as the kingdom of Christ subjects all things and the Father becomes ALL IN ALL.

However, the overcoming church, which has been granted the grace to receive revelation concerning the Father's will, will continue praying that His chosen ones may come to know the Father's will perfectly, just as this Epistle to the Colossians declares.

Let us once again consider the section we have titled ‘The Supremacy of Christ’, namely Colossians 1:9 through 3:11. We may divide this extended passage more specifically as follows: Christ as the Portion of the believers (1:9–14). Christ, the image of God, the firstborn in creation and resurrection (1:15–23). Christ as the mystery of God's stewardship (1:24–29). Christ as the mystery of God (2:1–7). Christ as the substance of all shadows (2:8–23). Christ as the life of believers (3:1–4). Christ as the constituent of the new man (3:5–11).

We have already discussed the section entitled ‘Christ as the Portion of Believers’ (1:9–14). We will now move on to the next section, ‘Christ, the Image of God, the Firstborn in Creation and Resurrection’ (1:15–23). Verse 15 declares, “He is the image of the invisible God, the firstborn of all creation” (ILT). We will discuss the expression found in verse 15, namely ‘Christ, the image of God’, because this understanding is closely related to our understanding of THE KINGDOM OF CHRIST THAT WILL BE FULLY ESTABLISHED ON THE EARTH AT THE COMING OF JESUS, commonly referred to as His Second Coming.

The term ‘image’ is translated from the Greek word ‘eikon’, which appears twice in the Epistle to the Colossians (Colossians 1:15; 3:10). The meaning of ‘eikon’ as used here is ‘representative image’, or ‘likeness’. Therefore, Christ Jesus is the perfect representative image and the perfect likeness of the invisible God. This is why Jesus said to Philip, “Whoever has seen Me has seen the Father” (John 14:9).

Why is Jesus Christ the perfect representative image and the perfect likeness of the invisible God? To explain this, we must properly understand the meaning of the incarnation. We will not discuss it in detail but will touch on it insofar as it relates to our current theme. Jesus is the Word, and the Word was God (John 1:1). The Word, who is God, became the man Christ Jesus (John 1:14). Philippians 2:7 states, “…He emptied Himself….” The meaning of ‘emptied’ (kenoo) here is not that Jesus ceased to be God, but that He “limited” Himself and appeared (manifested Himself) as an ordinary human being like us. The meaning of the incarnation is not that Christ Jesus “reduced” His deity, but that He “limited” the manifestation of His deity while ADDING His humanity. Thus, Jesus Christ possesses two natures: His deity and His humanity.

There is an important question that must be answered correctly: as a true human being, could Jesus have sinned? The answer is emphatically that Jesus Christ could not and cannot sin. Why? Because He is the perfect representative image and perfect likeness of the invisible God.

Let us explain this by looking again at Adam and Eve in the Garden of Eden. Many Christians believe that Adam and Eve in the Garden of Eden were already PERFECTLY in the image (tselem = representative image) and likeness (demut = creative ability, creative power, and the capacity to “extend oneself,” or reproduce) of God. Then, because they possessed absolute free will and were tempted by Satan, Adam and Eve fell into sin.

These Christians, and even some theologians, do not realize that Adam and Eve in the Garden of Eden were not yet PERFECTLY in the image and likeness of God. Adam and Eve and their descendants were in the process of becoming perfectly conformed to God's image and likeness. The fall of Adam and Eve was God's will as part of a necessary process. Consider Romans 8:20–21: “For the creation was subjected to futility, not by its own WILL, but by the WILL OF HIM who subjected it, in hope….” Therefore, Adam and Eve were able to sin because they were not yet perfectly in the image and likeness of God.

Therefore, Christ Jesus, although possessing true humanity and being the spotless Lamb, could not sin as we do. At present, we as children of God (having received the life of ‘zoe’) are being processed so that we may grow and be “…continually renewed in knowledge according to the image (eikon) of the One who created [us]” (Colossians 3:10).

We have already discussed that Christ Jesus, as the Son of Man, could not sin because He was the perfect image of God. Indeed, Jesus Christ as a true human being experienced temptations just as we all do, yet He did not sin and could not sin. If Adam and Eve in the Garden of Eden had already been PERFECTLY in the image and likeness of the invisible God, then even when tempted by Satan they could not possibly have fallen into sin. The truth is that Adam and Eve and their descendants were in the process of becoming perfectly conformed to God's image and likeness.

Today, born-again Christians (who have received the seed of ‘zoe’ life) are likewise in the process of being “…continually renewed in knowledge according to the image (eikon) of [their] Creator” (Colossians 3:10).

We must continually remember the meaning of Christ in the Epistle to the Colossians, for the central theme of this letter is CHRIST. Let us once again consider the meaning of the term ‘Christ’ as it appears in this epistle.

First, Colossians 3:4 says, “When Christ, who is our life, appears, then you also will appear with Him in glory.”

Second, we died and were raised together with Christ (Colossians 2:20; 3:1).

Third, Colossians 2:17 states, “These are only a shadow of the things to come, but the substance belongs to Christ.”

Fourth, in Christ we have been circumcised (2:11).

Fifth, Christ is the mystery of God (2:2).

Sixth, Christ dwells within believers, and Christ is the hope of glory (1:27).

Seventh, the blood of Christ’s cross reconciles all things (1:20).

There is also another aspect of the meaning of Christ that we need to understand from Paul’s epistles: Christ is both the Head and the Body (the church), and Christ takes the form of a kingdom (Ephesians 5:5; Colossians 1:13).

What we must pay attention to in our discussion of Christ Jesus as the perfect image of God is that CHRIST TAKES THE FORM OF A KINGDOM. Christ Jesus will come again (commonly called the Second Coming) to establish His kingdom on this very earth upon which we stand. Christ Jesus will not return to evacuate born-again Christians to “a heaven far away that is supposedly the Father’s house, or the New Jerusalem, or a beautiful apartment with streets of gold where our only occupation will be singing forever.” Although such concepts are believed by the majority of Christians, they represent a mythical heaven commonly taught by preachers throughout Christendom.

In reality, Christ Jesus will come AS THE RIGHTEOUS JUDGE to judge all born-again Christians. Paul received grace to know before his death that he had finished the good fight, reached the finish line, and kept the faith. Therefore, he confidently declared that he would receive the ‘crown of righteousness’, which would be awarded by THE RIGHTEOUS JUDGE on that Day, namely at His coming (2 Timothy 4:7–8).

Some Bible teachers say that born-again Christians will certainly receive rewards when judged at the judgment seat of Christ and that the only difference will be the amount of reward each Christian receives. Apparently, these teachers have not carefully studied important passages concerning Christ’s judgment at His coming, such as 1 Corinthians 3:10–17, Matthew 7:21–23, Matthew 24:45–25:30, Jude 5, and other related passages.

The clearest teachings concerning the falling away of the church are found in the writings of the Apostle John. John calls the overcomers within the churches so that the church may receive rewards and reign together with Christ Jesus on the earth as kings and priests according to the order of Melchizedek.

Indeed, the overcoming church that will reign together with Christ Jesus on the earth consists of those who are appointed to mature first (the firstfruits, James 1:18), and, according to our discussion, those who receive grace to be processed into perfect conformity to His image and likeness.

Christ Jesus will not rule this earth with “spiritual infants” in order to subdue all things and liberate creation from the bondage of corruption (Romans 8:19–21). Nor will Christ Jesus “marry” spiritual infants. Rather, He will be united with the Bride of the Lamb who has been processed and brought to maturity. Preachers who teach that “as long as you believe in Jesus and are born again, you will certainly go to heaven” are merely pleasing the ears of the masses, or spiritual infants within Christendom.

Let us continue our discussion in the section entitled ‘Christ, the Image of God, the Firstborn in Creation and Resurrection’ (1:15–23). Verse 15 states, “He is the image of the invisible God, the firstborn of all creation” (ILT). We have already discussed Christ Jesus as the perfect image of God and its relationship to the kingdom of Christ. We will now discuss the expression found in verse 15: ‘the firstborn of all creation’. To understand the meaning of ‘the firstborn of all creation’, we must consider the following passages. Revelation 1:5 says, “and from Jesus Christ, the faithful witness, the firstborn from the dead….” Revelation 3:14 says, “…the faithful and true Witness, the beginning of the creation of God” (NIV). 2 Corinthians 5:17 says, “Therefore, if anyone is in Christ, he is a new creation...”

We must firmly state that Christ Jesus was not created in the same way as the other creations of God, for the following verse declares that all things were created in Christ Jesus (v. 16). Christ Jesus, as God, is the Creator of all things. However, Christ Jesus, as the Son of Man, partook of creation, as affirmed in Hebrews 2:14: “Since the children have flesh and blood, He too shared in their humanity...”

How then should we understand the other passages cited above (Revelation 1:5; 3:14; 2 Corinthians 5:17)? THE TRUTH IS THAT CHRIST JESUS IS THE BEGINNING OF THE NEW CREATION AFTER HIS RESURRECTION AS THE SON OF MAN. In the creation of all things—which we may call the first creation (or the old creation)—Christ Jesus, as God, is its Creator. But in the new creation, Christ Jesus, as the risen Son of Man, is its beginning.

When Adam and Eve fell into sin, the first creation also fell along with Adam’s fall. But praise God, the first creation, which collapsed through Adam’s transgression, will undergo a radical restoration and become a new creation, of which Christ Jesus, after His resurrection as the Son of Man, became the beginning.

Consider carefully Romans 8:19–21: “For the earnest expectation of the creation (in the original text, simply ‘creation,’ ‘ktisis’, not ‘created beings’) eagerly waits for the revealing of the sons of God. For the creation (ktisis) was subjected to futility... because the creation (ktisis) itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God” (ILT).

If the Greek term ‘ktisis’ were translated as ‘created beings’, then those who firmly hold to the doctrine of eternal hell would argue that the ‘beings’ referred to are only those predestined for salvation (the doctrine of predestination, initiated by Augustine, developed by Calvin, and believed by the majority of Christendom).

However, Romans 8:19–21 emphasizes that the creation which fell because of Adam’s sin (the first creation) will be delivered from the bondage of corruption and enter into the glorious freedom of the children of God. We have discussed Romans chapter 8 extensively in the Kingdom Theology series and will not repeat it here.

We will only note that Romans 8 presents the doctrine of ‘glorification by faith’, which involves creation itself (the entire first creation, or old creation). At the coming of Jesus Christ (commonly called His Second Coming), the overcoming church (the mature sons of God who are appointed as firstfruits; James 1:18) will liberate CREATION, causing the old creation to move toward the new creation. The first heaven and the first earth, which fell together with Adam’s sin, will move toward the New Heaven and New Earth through the ministry of the overcoming church.

We continue our discussion of verse 15, which declares: “He is the image of the invisible God, the firstborn over all creation” (ILT). We have emphasized that Christ Jesus became the beginning of the new creation after His resurrection as the Son of Man. We will now discuss the order of resurrection, because once we experience resurrection in the sense of receiving a glorified body, we will have fully entered the dimension of the new creation.

Indeed, whoever is in Christ Jesus is a new creation. Even now we are already a new creation, yet we still bear a body of humiliation and have not yet experienced resurrection to receive a glorified body. Therefore, we need to understand the true order of resurrection.

Let us examine a passage that speaks about the order of resurrection, namely 1 Corinthians 15:22–28: “For as in Adam all die, even so in Christ all shall be made alive. But each one in his own order: Christ the firstfruits, afterward those who are Christ’s at His coming. Then comes the end, when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority and power. For He must reign till He has put all enemies under His feet. The last enemy to be destroyed is death... that God may be all in all” (ILT). There are several things we need to understand from this passage.

First, all have died in Adam, meaning that they live under the dominion of death ruled by the Devil (Hebrews 2:14), for the wages of sin is death (Romans 6:23).

Second, all will also be made alive, or raised, or receive glorified bodies, but each according to his own order.

Third, Christ Jesus is called the firstfruits of the resurrection because He was the first to rise from the dead.

Fourth, those who belong to Christ will be raised (receive glorified bodies) at His coming (commonly called the Second Coming). Not all born-again Christians will receive glorified bodies at His coming, because not all born-again Christians have matured sufficiently to receive their inheritance together with Christ.

Fifth, Christ and His overcomers will reign and subdue all kingdoms of darkness until the final enemy, death itself, is defeated. If death, which is the wage of sin, has been destroyed, then no trace of sin remains in the first creation (the old creation). Consequently, heaven and earth move

toward the New Heaven and New Earth, where all humanity will receive glorified bodies (be resurrected), each in its own order.

Thus, all humanity will ultimately enter fully into the dimension of the new creation when they receive glorified bodies. The first creation will also enter completely into the dimension of the new creation, and the word of the Lord will be fulfilled: “Behold, I make all things new” (Revelation 21:5).

We are still discussing the section we have titled, ‘Christ, the Image of God, the Firstborn in Creation and Resurrection’ (1:15–23). We now come to a part where Christ is revealed as the CENTRALITY (the center and supremacy) of God and the UNIVERSALITY (the all-encompassing fullness) of God.

Let us consider Colossians 1:16–17 concerning Christ: “For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him. He is before all things, and in Him all things consist.”

Observe these verses carefully. Is it not evident that Christ is both the centrality and universality of God? The centrality and universality of Christ Jesus as the Son of God are expressed in the statement: “All things were created THROUGH HIM and FOR HIM.”

Let us further examine the meaning of all things in verse 16:

1. All things in heaven.

2. All things on earth.

3. Visible things.

4. Invisible things.

5. Visible things in heaven.

6. Visible things on earth.

7. Invisible things in heaven.

8. Invisible things on earth.

9. Thrones in heaven.

10. Thrones on earth.

11. Dominions in heaven.

12. Dominions on earth.

13. Governments in heaven.

14. Governments on earth.

15. Powers in heaven.

16. Powers on earth.

At the very least, there are sixteen categories, items, or spheres, all of which WERE CREATED BY CHRIST AND FOR CHRIST.

Next, let us consider verse 20: “And through Him to reconcile all things to Himself, whether things on earth or things in heaven, having made peace through the blood of His cross.” Notice the phrase ‘to reconcile all things to Himself’. What should we understand by this statement? The scope of reconciliation through the blood of His cross—His redemption—is ALL THINGS, as outlined above in those sixteen categories.

The Christian world generally cannot comprehend the redemption accomplished by Christ’s blood for all things. Therefore, before we continue discussing how the blood of Christ’s cross reconciles all things, we need to consider the doctrine of ‘limited atonement’, which is highly popular and widely accepted among nearly all Christian denominations.

Limited atonement teaches that the redemption accomplished through the blood of Jesus’ cross is limited and applies only to God’s elect. In other words, only the sins of the elect were atoned for by Christ’s blood, whereas the sins of those not chosen by God were not. Consequently, it is claimed that those not chosen by God will be cast into hell forever.

I find it difficult to comprehend the doctrine of limited atonement (the ‘L’ in Calvin’s TULIP) and the doctrine of eternal hell, both of which are believed and taught by the majority of Christian teachers and preachers throughout Christendom. If the consequence of a person’s sin is to be cast into hell forever, then the redemption accomplished by Jesus would be the greatest fable in the Christian world. Why?

For if Jesus had to redeem even just one human being, then He would have had to pay the consequence of that person's sin, namely, being cast into hell forever. JESUS WOULD HAVE TO REMAIN IN HELL FOREVER TO REDEEM AND PAY FOR THE SIN OF JUST ONE HUMAN BEING, AND HE WOULD NOT BE ALLOWED TO RISE AGAIN.

Yet we know that Jesus was in the realm of the dead only for three days. Or, if someone argues that the spirit of Jesus went directly to the Father in heaven while His body remained in the tomb for three days and then rose again, this also proves that Jesus did not redeem sin or pay anything regarding the consequences of human sin.

If these Bible teachers have not yet received revelation from God, then at the very least they should use common sense and logic before teaching God's people. That is why I said above that I cannot comprehend the doctrines of ‘limited atonement’ and eternal hell.

What is true is that the wages of sin is death (Romans 6:23), and Jesus conquered death by rising from the dead. In this way He paid for the sins of all humanity, because the wage of sin for all people is death, which came through Adam's fall.

Let us look again at verse 20, which says: "and through Him to reconcile all things to Himself, whether things on earth or things in heaven, having made peace through the blood of His cross." Let us return to what the Bible declares to us and disregard any teaching, regardless of who teaches it, if it contradicts Scripture.

Verse 20 clearly states that Christ Jesus reconciles all things to Himself through the redemption accomplished by His blood on the cross. We have already explained at least sixteen items that are reconciled to Him through the redemption of His blood.

To make this easier to understand, there are three things we need to consider in explaining reconciliation through the blood of Jesus' cross. First, all humanity. Second, all negative powers that oppose God, both in heaven and on earth—the kingdom of darkness. Third, creation itself: the old heavens and earth with all that is in them, which fell, became corrupted, and were ruined because of Adam's fall into sin.

Let us begin with the first point: the redemption accomplished by the blood of Jesus' cross is for all humanity. In fact, the Bible speaks about the restoration of all things from Genesis to Revelation, perhaps in around one hundred passages or verses. However, we will focus only on the salvation of all humanity as it directly relates to the redemption accomplished through the blood of Jesus' cross.

Consider I John 2:2: "And He Himself is the propitiation for our sins, and not for ours only but also for the sins of the whole world." The First Epistle of John is a general letter addressed to the seven churches in Asia Minor where the apostle John ministered. Let us examine who the ‘our’ refers to and who ‘the whole world’ refers to in this verse. In its context, it is clear that by ‘our’, John is referring to himself and the churches in Asia Minor, whom he calls my little children (1 John 2:1). Therefore, ‘the whole world’ refers to all people outside those churches in Asia Minor.

I John 2:2 clearly affirms that the reconciliation accomplished through the blood of Jesus' cross is for ‘all humanity’. The sins borne by Jesus on the cross were not merely the sins of His chosen people, as taught in what is commonly called ‘limited atonement’.

Some Bible teachers argue that Jesus indeed died on the cross to atone for the sins of all people (unlimited atonement), but that a person's salvation depends upon his response to the Gospel. If a person rejects the Gospel, then even though Jesus died for his sins, he will still go to hell forever.

At first glance, this argument may seem reasonable, but in reality it is very strange, inconsistent, and irrational. Why? Because if a person rejects the Gospel and therefore bears the consequences of his sins in hell forever, then he is paying for his sins twice. FIRST, THEY WERE PAID FOR BY JESUS ON THE CROSS, AND SECOND, THEY ARE PAID FOR BY THE PERSON HIMSELF. Is this not strange? Does it not make God appear unjust?

Therefore, if a Bible teacher says that the redemption accomplished through the blood of Jesus' cross was for all people (unlimited atonement), then logically he must also believe that ultimately all people will be saved, because their sins have already been borne by Jesus on the cross.

Let us now consider the comments of Pastor Budi Asali, a Reformed theologian, regarding 1 John 2:2. We are commenting on his view because it is publicly available on YouTube, and in my opinion he is an intelligent Reformed theologian. According to him, this verse is one of the most difficult passages to explain. Why? Because as a Reformed theologian, he naturally holds to the doctrine of limited atonement and eternal hell, as most Reformed theologians do. Consequently, he struggles to explain who the ‘our’ and ‘the whole world’ refer to in this verse.

He then explains that ‘our’ refers to the Jews, while ‘the whole world’ refers to all believers throughout the world. This is the explanation he gives on YouTube, although he says that he has an even more detailed explanation. In my opinion, Pastor Budi Asali is forcing his interpretation to fit Reformed theology, which embraces limited atonement and the doctrine of eternal hell. It is highly unlikely that the apostle John would refer to only Jewish people as ‘my little children’, while ‘the whole world’ would mean all believers. When a theologian reads the Bible through the lens of a particular theological system, he will inevitably feel compelled to force certain passages to conform to that theology.

However, for those who believe that the blood of Jesus' cross reconciles all things, just as Colossians 1:20 explicitly states, 1 John 2:2 is a very simple and straightforward verse. It strongly confirms that the blood of Jesus' cross bore the sins of all people.

We are still discussing Colossians 1:20: "and through Him to reconcile all things to Himself..." We have already covered the first point: the redemption accomplished through the blood of Jesus' cross is for all humanity, and therefore all humanity will be reconciled to God.

Now we move to the second point: the redemption accomplished through the blood of Jesus' cross also applies to all negative powers that oppose God, both in heaven and on earth—the kingdom of darkness. We should not hastily conclude that Satan and his evil spirits will repent, believe in Jesus, be born again, and receive ‘zoe’ life as human beings do, because Satan and evil spirits are spirit beings.

Before we can understand what it means for Christ Jesus to "reconcile" Satan and evil spirits who oppose God, we must first understand where Satan and evil spirits came from. In Christianity, the commonly accepted teaching is that Satan was originally a good angel named Lucifer (son of the morning), but because he became proud and desired to be equal with God, he rebelled against God and became the evil devil. The passages usually cited in support of this teaching are Isaiah 14:12–14 and Ezekiel 28:12–19. It is also taught that in his rebellion against God, Satan drew other angels with him, who then became evil spirits. This story has become so widely accepted in Christianity that anyone who wishes to understand the truth about Satan and his evil spirits must seek from God a spirit of wisdom and revelation.

Let us examine where Satan and his evil spirits actually came from. Genesis 3:1 states: "Now the serpent was more crafty than any of the wild animals the LORD God had made." Notice that the serpent in the Garden of Eden could speak to Eve, and when God cursed it, its food became the dust of the ground. The difficulty many Christians face in understanding the story of the Garden of Eden is that they regard Eden as a literal, physical garden somewhere near modern-day Iraq because the Euphrates and Tigris Rivers flowed through it.

It is precisely this literal interpretation that prevents many Christians from understanding the story of Eden. Consider: where is there a literal tree called the Tree of Life or the Tree of the Knowledge of Good and Evil? Even after Adam and Eve fell into sin, a cherub with a flaming sword guarded the way to the Tree of Life. Where on earth is there a physical location where a cherub still stands guard to prevent people from accessing the Tree of Life? And where is there a literal serpent that can speak and eat dust?

In reality, the entire account of the Garden of Eden is a ‘symbolic narrative’ that portrays the reality or condition of humanity before the fall into sin. Therefore, the serpent that could speak and eat dust was not an ordinary physical snake like those we see in zoos. The serpent in Eden symbolizes a deeper reality. What reality does it symbolize?

Consider the Book of Revelation, which is the revelation of Jesus Christ expressed in symbolic language (Revelation 1:1; the Greek word ‘semaino’, from ‘sema’, means ‘to signify’ or ‘to communicate by symbols’). Revelation 12:9 declares: "And the great dragon was thrown down, that ancient serpent, who is called the Devil and Satan..."

The phrase ‘ancient serpent’ does not refer to a serpent that is old in age. The Greek term translated as ‘ancient’ is ‘archaios’, meaning ‘ancient’ or ‘an early one’. Thus, this ‘ancient serpent’ refers to the serpent of old, the serpent that appears in the Garden of Eden narrative. The serpent in the Garden of Eden is called the Devil, or Satan. Therefore, the serpent who is the Devil WAS CREATED BY ELOHIM (Genesis 3:1).

It was Elohim who created Satan and his evil spirits for a specific purpose. Satan was not a being who was originally good and later made himself evil. John 8:44 declares, “The devil... was a murderer FROM THE BEGINNING.” Likewise, 1 John 3:8 says, “...the devil has been sinning FROM THE BEGINNING....” Therefore, Satan is a creature created by Elohim who was evil from the very beginning; he was not originally a good angel who later became evil.

Theologians often “borrow” Isaiah 14 and Ezekiel 28—which in their context speak of the king of Babylon and the king of Tyre—and then construct a mythical story about Satan’s fall from being a good angel to becoming an evil angel. The intentions of these theologians may appear noble, since they seek to shield Elohim from the accusation that He introduced evil into His creation. However, we need not listen to such theological myths, because Isaiah 45:6–7 clearly states that Elohim creates both light and darkness, prosperity and calamity. Amos 3:6 likewise affirms that it is the Lord who brings disaster upon a city. Does not Colossians 1:16 declare that He created all things? Romans 11:36 also states, “For from Him and through Him and to Him are all things....” All things originate FROM HIM, move and exist THROUGH HIM, and ultimately reach the purpose and destiny intended BY HIM.

We will continue our discussion concerning the origin of Satan and his evil spirits. We have already seen that Satan and the evil spirits were created by Elohim for a purpose. Many Christians, including theologians, struggle to understand and accept why Elohim, who is Love, would create Satan, who is so evil. The common Christian understanding is that Elohim always does good, while Satan always does evil and brings calamity. Preachers frequently quote John 10:10 and insist that Jesus gives abundant life, whereas the thief and robber is Satan. They fail to realize that, according to the context, the thieves and robbers are the Pharisees to whom Jesus was speaking. Throughout every age, many Christian religious leaders have likewise behaved as thieves and robbers toward the flock. We should not carelessly “pluck” verses out of context and constantly blame Satan.

How, then, do we explain the fact that Elohim is Love and yet created Satan, who is so evil? We know that the correct concept of creation is not ‘creatio ex nihilo’, meaning creation out of absolute nothingness. We have already discussed this in this series and will not revisit it here. The proper understanding of creation is that it is ‘from the unseen (Elohim) to the seen (the universe)’. Elohim Himself is the “raw material” of creation, because all things come FROM HIM.

We may use Newton’s experiment known as the ‘spectrum’ to illustrate how Elohim, as the “source material,” created Satan and the evil spirits. Newton used a prism through which sunlight passed, causing the white light to separate into several colors: red, orange, yellow, green, blue, indigo, and violet. Elohim, who is Love, may be compared to the white light of the sun, yet from Him emerges the diverse spectrum of creation.

We know that love does not always consist of giving pleasant things to the object being loved. Love includes granting goodness, but also disciplining, chastening, shaping, and refining the beloved. Elohim, who loves all humanity, requires a “tool” through which He disciplines, chastens, and molds people into His likeness and image. The “tool” Elohim uses to discipline humanity is Satan and his evil spirits. For this reason, Elohim created Satan and the evil spirits to serve as instruments for disciplining, chastening, and shaping those whom He loves.

The clearest example of how Elohim uses Satan and evil spirits to discipline those He loves is the case of Job. Satan attacked Job, causing him to experience great calamity in his life. Let us examine Job’s case, because many preachers misinterpret Job’s statement, “The LORD gave, and the LORD has taken away; blessed be the name of the LORD” (Job 1:21). These preachers, often from charismatic circles, claim that Job misunderstood God. They argue that Job did not yet know that God only gives, while Satan always steals.

Let us set aside these stories for a moment and simply consider what Scripture says about Job’s words. After Job declared that the Lord gives and the Lord takes away, the Bible itself confirms that Job spoke correctly. Notice the next verse: “In all this Job did not sin nor charge God with wrongdoing” (Job 1:22). Later, when Job was struck with painful sores and even his wife urged him to curse Elohim, Job responded, “Shall we indeed accept good from God, and shall we not accept adversity?” Then Scripture adds, “In all this Job did not sin with his lips” (Job 2:10). The Bible explicitly says that Job did not sin with his lips, meaning THAT JOB’S WORDS WERE TRUE.

Let us continue with Job’s story. When Job’s three friends arrived, the essence of their argument was that JOB HAD SINNED AND THEREFORE SUFFERED CALAMITY. Yet the Lord was angry with Job’s three friends because of their perspective. Their viewpoint represents the mindset of religious people. Is it not true that in much of Christianity, now functioning as a religion, many people think that wealth means blessing, poverty means a lack of blessing and hidden sin; many problems mean a lack of blessing and sin, while a trouble-free life indicates blessing; health means blessing, while sickness means a lack of blessing and sin? The Lord is displeased with such thinking, my brothers and sisters.

Let us continue with Job’s account. Because Job was accused by his three friends, he defended himself and eventually began to question Elohim. Therefore Elohim said, “Who is this that darkens counsel by words without knowledge?” (Job 38:2). The term ‘counsel’ is translated from the Hebrew word ‘etsah’, meaning ‘counsel, plan, or purpose’. Because of the accusations of his friends, Job obscured the counsel, plan, and purpose of God. In this verse, God clearly declares that all these calamities came upon Job according to HIS COUNSEL, PLAN, AND PURPOSE. HOWEVER, THE LORD USED SATAN AS HIS INSTRUMENT. Satan could do nothing against Job apart from the Lord’s decree.

What, then, was God’s plan and purpose in bringing these calamities upon Job? Job 42:5 declares, “I had heard of You by the hearing of the ear, but now my eye sees You.” Thus, God’s purpose was that Job would know Him not merely through what others said, but through a personal and experiential knowledge of God.

It is therefore clear that Elohim requires a “tool” to discipline those whom He loves, and that “tool” is Satan and his evil spirits. This is the purpose and reason why Elohim created Satan and the evil spirits.

Having understood that Satan and the evil spirits were created by Elohim for a purpose—namely, to serve as instruments for disciplining humanity—we are now ready to discuss Colossians 1:20: “and through Him to reconcile all things to Himself....” We will now consider what it means that the blood of Christ’s cross reconciles all things, including the negative powers that are hostile to Elohim, namely the kingdom of darkness.

We must understand that even in the heavenly realm there are negative powers that oppose Elohim. Consider Job 1:6: “Now there was a day when the sons of God came to present themselves before YAHWEH, and Satan also came among them” (ILT). Also consider Ephesians 6:12: “For our struggle is not against flesh and blood, but against rulers, against authorities, against the powers of this dark world, and against spiritual forces of evil in the heavenly realms.” Both passages clearly indicate that our struggle against the kingdom of darkness is not confined to the earth but also extends into the heavenly dimension.

What, then, does it mean to reconcile the kingdom of darkness, both on earth and in heaven? There are three points we must examine in order to understand this. First, the Father’s original plan in creating humanity (Genesis 1:26–28). Second, Hebrews 2:5–9, where humanity is designed to bring all things under its feet. Third, Isaiah 65:17–25, where God promises a new heaven and a new earth, along with Isaiah 11:1–10, which prophesies the coming of the Prince of Peace.

Let us look at the Father’s plan in Genesis 1:26–28. It is clear that the Father intended for humanity to subdue all things on earth, including “every creeping thing that creeps on the earth” (verse 26). Notice in verse 26 that after the Father commanded humanity to exercise dominion over the fish, the birds, and every kind of livestock throughout the earth. Then humanity is again commissioned to subdue ‘every creeping thing that moves upon the earth’. In this context, these "creeping things" point to the kingdom of darkness that "crawls" across the earth. Satan and evil spirits are consistently portrayed as possessing the nature of beasts. That is why Scripture depicts them as serpents, wolves, scorpions, dragons, and roaring lions. By contrast, when Jesus is portrayed as the Lion of the tribe of Judah and the Holy Spirit as a dove, these images carry an entirely different significance.

Next, let us consider Hebrews 2:5–9. Pay special attention to verses 6–8, which quote Psalm 8:5–7. The subject under discussion is ‘all humanity’. Verse 8 declares, "You have put everything under his feet." In its immediate context, the phrase ‘his feet’ refers to ‘the feet of all humanity’. Some translations capitalize ‘His feet’, giving the impression that the passage refers exclusively to Jesus. However, verses 6–8 are clearly speaking of mankind as a whole. Only in verse 9 does the focus shift to Jesus: "But we see Jesus... so that by the grace of God He might taste death for everyone." Jesus endured death—the penalty for sin—‘on behalf of every human being’.

Why did Jesus taste death for all humanity (unlimited atonement)? So that, ultimately, ‘all things might be brought under the feet of humanity’ (v. 8). This was the Father's original purpose from the very beginning—that mankind would exercise dominion over all creation on the earth (Genesis 1:26–28). Thus, the redemptive work accomplished through Christ's blood on the cross was intended to fulfill Psalm 8:5–7, so that humanity would ultimately bring all things under its God-given dominion.

Let us also consider Isaiah 65:17–25, which describes the new heavens and the new earth. Rather than examining the entire passage, focus on verse 25: "The wolf and the lamb will feed together, the lion will eat straw like the ox, and dust will be the serpent's food. They will neither harm nor destroy on all My holy mountain," says the LORD.

This passage emphasizes that in the age of the new heavens and the new earth, the wolf, the lion, and the serpent will no longer inflict harm. These creatures symbolize the powers of darkness that have been reconciled.

Isaiah 11:1–10, the prophecy announcing the coming of the Prince of Peace, reinforces this truth. Verse 6 declares: "The wolf... the leopard... the young lion... and a little child shall lead them." Verse 8 continues: "The nursing child shall play over the hole of the cobra, and the weaned child shall put his hand into the viper's den." These animals likewise symbolize the dominion of the kingdom of darkness, yet they have already been ‘brought into reconciliation’.

The conclusion, therefore, is this: the reconciling power of Christ's blood shed on the cross means that the destructive and hostile forces of the kingdom of darkness have been stripped of their power, subdued, and rendered incapable of harming Elohim's creation. Thus Colossians 2:15 finds its fulfillment: "Having disarmed the rulers and authorities, He made a public spectacle of them, triumphing over them by the cross." Furthermore, the ministry of reconciliation has been entrusted to the Church (2 Corinthians 5:18–19).

Let us continue our discussion of how Elohim reconciles all things to Himself through the blood of Christ's cross (Colossians 1:20). We have already established that three essential aspects must be considered in understanding the reconciliation accomplished through Christ's atoning blood.

First, all humanity. Second, every opposing spiritual force in heaven and on earth—namely, the kingdom of darkness. Third, creation itself—the old heavens and the old earth with all that inhabits them, which were subjected to ruin, corruption, and decay through Adam's fall into sin.

We have already examined the first and second aspects. Now we turn to the third: how the old heavens and the old earth, together with everything within them, will experience complete and radical restoration through the reconciling power of Christ's blood.

We have touched on this subject before, but it deserves renewed emphasis. Three passages clearly demonstrate that the earth upon which we stand will not pass out of existence, but will instead undergo a radical transformation or comprehensive restoration through the ministry of God's saints.

The first is Matthew 19:28: "...in the regeneration... you also shall sit on twelve thrones, judging the twelve tribes of Israel." The word ‘regeneration’ translates the Greek term ‘palingenesia’, meaning ‘renewal’ or ‘rebirth’. The significance of this judgment is explained in Isaiah 26:9: "...when Your judgments come upon the earth, the inhabitants of the world learn righteousness." In other words, through the apostles' ministry of judgment, the twelve tribes of Israel are restored and come to know righteousness, while the first heavens and earth undergo regeneration, not annihilation.

The second passage is Acts 3:21: "Heaven must receive Him until the time for the restoration of all things..." The word ‘restoration’ comes from the Greek ‘apokatastasis’, meaning ‘restitution, restoration, or reestablishment’. This restoration is carried out through God's saints—the overcoming Church—for Christ Himself remains in heaven until that appointed time. Once again, there is no suggestion that the earth itself will be obliterated.

The third passage is Romans 8:19–21. We have already discussed this extensively, where the central theme is ‘glorification by faith’. The sons of Elohim—mature believers who receive their inheritance at Christ's coming—will liberate creation from its bondage to corruption. Thus the first heavens and earth are ‘set free’ from the slavery of decay rather than destroyed.

Therefore, the earth on which we now live will not cease to exist. Instead, it will undergo a radical renewal through the ministry of the overcoming Church, progressing toward the fulfillment of the New Earth, just as the heavens move toward the New Heaven.

What, then, of the creatures inhabiting this present earth? Once again, consider Isaiah's prophecy concerning the new heavens and the new earth (Isaiah 65:17–25). Notice the activities that still exist there. Infants and elderly people are still present, and death is still mentioned (v. 20). People continue building houses, planting vineyards, and eating their fruit (v. 21). Children are still born, though no longer subject to untimely death (v. 23). Wolves, lambs, lions, oxen, and serpents are all still present, yet none of them cause harm or destruction in the new heavens and new earth envisioned by Isaiah.

When we compare this with the Apostle John's vision of the New Heaven and the New Earth in Revelation 21–22, we find that through the ministry of the Bride of the Lamb and the Holy Spirit, who freely offer the water of life (Revelation 22:17), death—the wages of sin—is finally abolished (Revelation 21:4). The former order has passed away, yet the earth itself remains, having undergone the radical restoration portrayed throughout Revelation 21–22.

Thus Elohim reconciles ‘all things’ to Himself through the reconciling blood of Christ's cross. Everything is united in Christ. The kingdom of darkness is subdued, and creation is liberated from its bondage to corruption into the glorious freedom of the children of Elohim. At last, the Father becomes ‘all in all’.

Let us now return to our study of Colossians. We have designated the section spanning Colossians 1:9–3:11 as ‘The Supremacy of Christ’. Because this section is extensive, we have divided it into the following themes:

* Christ as the Believer's Portion (1:9–14)

* Christ, the Image of Elohim, the Firstborn in Creation and Resurrection (1:15–23)

* Christ as the Mystery of Elohim's Stewardship (1:24–29)

* Christ as the Mystery of Elohim (2:1–7)

* Christ as the Reality of Every Shadow (2:8–23)

* Christ as the Life of the Believer (3:1–4)

* Christ as the Essence of the New Humanity (3:5–11)

We now arrive at the section entitled ‘Christ as the Mystery of Elohim's Stewardship’ (1:24–29). The word ‘mystery’ is translated from the Greek term ‘mysterion’, referring to a divine truth that remains hidden from those who have not received revelation from Elohim, but is fully unveiled to those who have. Paul uses this term twenty-one times throughout his writings, four of which occur in Colossians.

Let us now examine ‘the mystery of Elohim's stewardship’. Consider verses 25–27: "...of which I became a minister according to the stewardship of Elohim given to me for you, to fulfill the word of Elohim—the mystery hidden for ages and generations but now revealed to His saints. To them Elohim willed to make known the riches of the glory of this mystery among the Gentiles: Christ in you, the hope of glory." (ILT) Both the ILT and several other translations render ‘mysterion’ as ‘mystery’ or ‘secret’.

Before exploring the mystery itself, we should first understand the meaning of ‘Elohim's stewardship’, under which Paul was appointed as a minister. The word ‘stewardship’ translates the Greek term ‘oikonomia’, literally meaning ‘the management or administration of a household’. Thus, Elohim's stewardship refers to His divine administration of His own household—that is, His saints. Throughout history, Elohim has administered His household differently in different eras. We will not attempt an exhaustive treatment of every period here.

The various periods in which Elohim administers His household will now be considered. We will examine several distinct periods during which Elohim governs His household. Generally speaking, these periods (or dispensations) are the Age of Adam, the Age of Noah, the Age of Abraham, the Age of Moses, the Age of the Overcoming Church, the Millennial Kingdom (the Thousand-Year Reign), and the New Heaven and New Earth. In each period, Elohim administers His saints differently, both in terms of the laws He gives and His specific purposes for that particular era. Yet all of these periods are founded upon faith, meaning that Elohim justifies His saints in every age on the basis of faith (1 Timothy 1:4).

Understanding how Elohim administers His saints in each dispensation is of vital importance for Bible teachers and preachers. Throughout Christendom, confusion over this subject has resulted in laws that belong to one dispensation being imported into or imposed upon another, even though each dispensation operates under a different governing principle. For example, the Mosaic Law (especially tithing and firstfruits) is often applied to the Church Age, although the governing law for the Church is the law of love, or the law of the Spirit. Such confusion is understandable because both tithes and firstfruits are commonly interpreted in terms of money, and denominational leaders often depend upon financial contributions to build their "ministries."

Let us return to verses 25–27, where Paul states that he was made a minister according to Elohim's stewardship in order to fulfill the Word of Elohim for His saints. What was this Word of Elohim entrusted to Paul? It was A MYSTERY: CHRIST DWELLING IN THE SAINTS AS THE HOPE OF GLORY.

Let us continue our discussion of this mystery—Christ dwelling in the saints as the hope of glory. Paul describes this mystery by saying that "Elohim desired to make known what are the riches of the glory of this mystery among the Gentiles" (Colossians 1:27). Consider Marvin R. Vincent, D.D., in his ‘Word Studies in the New Testament’, who comments on this phrase: "This glory is the manifestation of the kingdom of Christ among the Gentiles as their inheritance (v. 12)."

In other words, the riches of the glory of this mystery among the Gentiles are the manifestation of Christ's Kingdom as the inheritance of the nations. Verse 12, which we have already discussed, affirms this truth: "...giving thanks to the Father, who has qualified us to be partakers of the inheritance of the saints in the light" (ILT).

To understand the riches of the glory manifested through Christ's Kingdom as our inheritance, we must first gain a thorough understanding of Romans 8:19–21, which speaks plainly about the manifestation of Christ's Kingdom as our inheritance. Romans 8:19–21 declares: "For the earnest expectation of the creation eagerly awaits the revealing of the sons of Elohim. For the creation was subjected to futility, not willingly, but because of Him who subjected it, in hope; because the creation itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of Elohim" (ILT). The context of Romans 8:19–21 concerns glorification by faith, a work that embraces the whole creation. Paul expounds this doctrine throughout Romans chapter 8. We will not revisit it in detail here because it has already been discussed in this series.

However, many Christians fail to understand the manifestation of Christ's Kingdom on earth as our inheritance because the doctrine of glorification by faith, involving the whole creation, is rarely taught within Christendom. Therefore, it is necessary to examine several important points from Romans 8:19–21.

First, glorification by faith has not yet reached its full manifestation. This is why Paul says, "For we were saved in hope..." (Romans 8:24). In other words, the fullness of salvation—including justification by faith, sanctification by faith, and glorification by faith—remains an object of hope. This does not mean that when someone believes in Christ, he has not yet experienced justification, sanctification, and glorification by faith. These realities begin immediately at the moment of faith. Nevertheless, glorification by faith, like justification and sanctification by faith, must continue to grow.

The glorification presently experienced by believers is inward in nature. This agrees with Colossians 1:27: "...Christ in you, the hope of glory" (ILT). Likewise, Colossians 3:4 declares: "When Christ, who is our life (zoe), appears, then you also will appear with Him in glory." We know that the divine ‘zoe’ life within us must continually grow. Thus, these verses teach that Christ, who is our ‘zoe’ life, is the hope of glory, and that our inward glory will be revealed, displayed, and manifested when Christ Jesus reveals Himself at His future appearing (commonly called His Second Coming).

Second, glorification by faith refers to the adoption as sons, when the children of Elohim receive glorified bodies like the one Jesus possesses today. Consider Romans 8:23: "...waiting eagerly for our adoption as sons, the redemption of our body." The redemption referred to here is the liberation of our physical bodies, replacing them with glorified bodies. The phrase ‘adoption as sons’ does not imply that we are not already children of Elohim. Rather, it signifies that we have reached spiritual maturity and are now qualified to receive our inheritance from the Father in heaven together with Christ.

Third—and this is especially significant—the event of glorification by faith involves the entire creation (Romans 8:19–21). This means that when the Church has reached maturity and is prepared to receive her inheritance at Christ's return, she will participate in delivering the whole creation from the bondage of corruption into the glorious freedom of the children of Elohim.

The truth that Christ dwells within the saints as the hope of glory is indeed a profound mystery. Unless born-again Christians—even Bible teachers themselves—receive divine revelation from Elohim, they will not understand it. Consequently, they teach salvation only in terms of justification by faith and sanctification by faith, without realizing that the very climax of the believer's salvation is glorification by faith.

We now come to the section entitled ‘Christ as the Mystery of Elohim’ (2:1–7). Colossians 2:2 declares: "...that they may know the mystery of God, namely Christ" (LAI). The Epistle to the Colossians explains the mystery of Elohim—namely, Christ. In contrast, the Epistle to the Ephesians explains the mystery of Christ, namely, the Church, in which the Gentiles, through the gospel, become fellow heirs and members of the Body of Christ (Ephesians 3:4–6).

We have already discussed that Christ is both the ‘centrality’ and the ‘universality; of Elohim. This is clearly expressed in Colossians 1:16–17: "...for in Him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities. All things were created through Him and for Him. He is before all things, and in Him all things hold together." The centrality and universality of Christ Jesus as the Son of Elohim are revealed in the statement that ‘all things were created THROUGH HIM and FOR HIM’.

Paul's proclamation was entirely centered upon **CHRIST**, as it is written: "...Christ in your midst, the hope of glory. Him we proclaim..." (Colossians 1:27–28). However, the Christ proclaimed by Paul is the centrality and universality of Elohim, not merely Christ as Christians commonly understand Him—that is, simply a title given to Jesus meaning the Anointed One.

Within Christendom, the primary doctrine embraced by the majority is the doctrine of the Trinity: three Persons, yet one divine essence. From our perspective, a person may preach the doctrine of the Trinity without necessarily proclaiming CHRIST as the centrality and universality of Elohim. Conversely, whoever proclaims CHRIST as Paul intended will inevitably also speak about the triunity of Elohim.

We proclaim Christ as the Kingdom, Christ as the ‘zoe’ life of believers, and Christ as the centrality and universality of Elohim. Preaching CHRIST as revealed in Scripture does not mean we ignore the triunity of Elohim. Rather, we approach the doctrine of the Trinity from a different perspective.

Let us consider the triunity of Elohim from the perspective of ‘Elohim as the True Family’. First, we affirm without hesitation that the Father, the Son, and the Holy Spirit are distinct Persons who have existed from eternity. Admittedly, the word ‘Persons’ may lead some to imagine that the Father, the Son, and the Holy Spirit are separate individuals, like the members of a human family (father, mother, and child) on earth. However, the Greek term ‘hypostasis’, meaning that which possesses a concrete existence, and translated as ‘Person’ in discussions of the Trinity, remains the most suitable available term for expressing that there is genuine distinction within Elohim, who is the True Family.

Second, Elohim, who is the True Family, is one—ONE FAMILY. The Greek term ‘ousia’, meaning ‘being’ or ‘essence’, indicates that Elohim, as the True Family, possesses ONE OUSIA.

Third, there is no ‘subordinationism’ (the doctrine that teaches the Son and the Holy Spirit possess an existence or status inferior to the Father) within Elohim as the True Family. When Jesus said, "The Father is greater than I," the meaning is not that of subordinationism. Rather, it is comparable to the relationship within a family: the father, as the head of the household, occupies a position of authority, and therefore the son holds a subordinate role within the family structure—not because he is inferior in nature, but because of the order established within the family.

There are several reasons why we prefer the expression Elohim is Family rather than Elohim is the Trinity. First, the term Trinity does not actually appear in Scripture, whereas the concept of family appears throughout the Bible. Nevertheless, if someone prefers to use the term Trinity, that is perfectly acceptable, because the concept of the Trinity is indeed found in Scripture.

Second, when Elohim created every living thing on the earth—whether human beings, animals, or plants—the pattern of family is clearly evident. Plants belong to their own botanical families. Animals likewise possess a form of family, although the relationships between father, mother, and offspring are not as clearly expressed as they are among humans. Humanity, though fallen into sin, was created in the image and likeness of Elohim; therefore, mankind naturally exists within the framework of family.

Third, there is also a ‘feminine (motherly)’ aspect revealed within Elohim. Genesis 1:2 declares, "...the Spirit of Elohim was hovering over the face of the waters" (ILT). The word ‘hovering’ is translated from the Hebrew ‘rachaph’, a term that carries a feminine nuance, like a mother bird brooding over her eggs. Furthermore, one of the names of Elohim is El-Shaddai, where ‘shad’ means ‘female breast’. In the New Testament, believers are also described as those who have been ‘born of the Spirit’. This likewise reveals the feminine aspect of Elohim.

For these reasons, we prefer the expression Elohim is Family rather than Elohim is the Trinity. Yet once again, although we proclaim Elohim as the True Family, the central theme of this Kingdom Theology series remains CHRIST, as revealed to Paul.

Let us now continue our discussion concerning CHRIST, entering the section entitled ‘Christ as the Reality of All Shadows’ (Colossians 2:8–23). Although this passage is extensive, we will first examine our identity in Christ and the practical implications it has for our daily lives. Our identity in Christ may be summarized as follows: First, we have been made complete in Christ (v. 10). Second, we have experienced the "circumcision of Christ" (v. 11). Third, in Christ we have been buried with Him through baptism and raised together with Him (v. 12). Fourth, Elohim has made us alive together with Christ after forgiving all our debts of sin (vv. 13–14). Fifth, we have died with Christ and have been set free from the elemental spirits (or elementary principles) of the world (v. 20).

Before exploring our identity in Christ more deeply, we must continually keep in mind the meaning of CHRIST as revealed to Paul. Notice that we have been made complete in Christ. What does this mean? Since all the fullness of Elohim dwells bodily in Christ (v. 9), we ourselves have been filled with that fullness—we have been made complete with every divine richness. We possess every spiritual treasure because by Elohim's work, WE ARE IN CHRIST JESUS (1 Corinthians 1:30). Therefore, we need no other source. Since CHRIST is our completeness, we have no need for any other ruler or authority as an object of devotion, such as the worship of angels (v. 18).

We have also experienced the circumcision of Christ, meaning that our old self was crucified together with Christ (Romans 6:6). The principle of God's Word is always ALREADY—THEREFORE, in contrast to the religious principle of IF—THEN. Our old self has already been crucified; therefore, by the power of the Holy Spirit, we learn day by day to put off the behavior of the old man. We have already died and been raised together with Christ. More than that, we have already been seated with Christ in the heavenly places (Ephesians 2:6).

Religious teaching—particularly within institutional Christianity—generally teaches that a person must first die physically before entering heaven. Since most people attending Sunday services hope to go to heaven and to receive blessings during their earthly lives, this becomes the ideal setting for religious leaders to apply the IF—THEN principle. If you faithfully attend services at a particular denominational church, then you will grow spiritually and enter heaven. If you give tithes and firstfruits, then you are returning what belongs to God and will receive financial blessings. And so the cycle continues. Every denomination establishes its own set of religious regulations.

In Christ, we who were once dead in our sins have now been made alive, and every debt of sin has been completely canceled. Yet throughout much of Christianity, it is commonly believed that if a Christian experiences sickness or any form of misfortune, there must be some hidden sin in that person's life. Such religious thinking is essentially the same as the reasoning of Job's three friends—a viewpoint that provoked the Lord's anger. It assumes that God deals with His children solely on the basis of whether or not sin is present. In reality, God deals with His children according to His wisdom, His discipline, His sovereign purpose, and His grace. Religious-minded Christians fail to grasp that all the debt of sin has already been erased.

Furthermore, in Christ we have been set free from the elemental principles of the world. The original text emphasizes that we have died to the elementary elements of the world and therefore are no longer subject to its regulations. We will discuss this in greater detail shortly. When a Christian receives a genuine revelation of his identity in Christ, that revelation will inevitably become evident in every aspect of life, especially in his worship and relationship with the Lord.

We have briefly considered our identity in Christ in Colossians 2:8–23. We now turn to the practical consequences of receiving this revelation. Let us remember the central theme of this passage: Christ as the Reality of All Shadows (2:8–23). The warnings and exhortations related to our identity in Christ may be summarized as follows: First, beware of empty philosophy and deception based on human tradition and the elemental principles of the world rather than on Christ (v. 8). Second, do not allow anyone to judge you regarding food, drink, festivals, New Moons, or Sabbaths (v. 16). Third, do not let anyone rob you of your reward through false humility, the worship of angels, obsession with visions, or fleshly pride (v. 18). Fourth, do not submit yourselves to man-made regulations (v. 20). Fifth, do not become subject to human commands and teachings, even though they may appear wise (vv. 22–23).

Let us begin with the first warning: beware of empty philosophy according to human tradition and the elemental principles of the world. The philosophy Paul addresses here refers primarily to Gnosticism, a mixture of Judaism and Greek philosophy. We will not examine Gnosticism in detail, but it is sufficient to note that it does not conform to CHRIST as revealed to Paul.

Consider how people learn to distinguish counterfeit money from genuine currency. They do not accomplish this by studying every counterfeit bill in circulation. Rather, they become thoroughly familiar with the authentic currency. Once someone truly knows the genuine article, he can immediately recognize a counterfeit the moment he handles it. Thus, the best way to identify counterfeit money is by carefully studying the genuine currency.

The same principle applies to false doctrine. We recognize false teaching by thoroughly learning the true teaching. In this context, that means receiving the revelation of CHRIST as proclaimed by Paul. We must continually ask the Lord to grant us revelation concerning the true meaning of CHRIST. By His grace, we come to understand and experience CHRIST inwardly day after day. As we live in the reality of CHRIST within our inner being, our spiritual sensitivity grows, enabling us to discern teachings that are not according to CHRIST.

Let us consider an example from the Christian world, where three false teachings are identified: Jezebel, Balaam, and the Nicolaitans (Revelation 2–3). We have discussed these repeatedly elsewhere and will not repeat those discussions here. These three false teachings together form the religious system (kosmos) of Christianity, and Satan is the ruler of this kosmos (John 12:31; 14:30; 16:11; 1 John 5:19; Revelation 12:9).

Notice this carefully: no matter how "successful" or "impressive" a Christian's ministry may appear ‘within this kosmos, he will remain insensitive to these three false teachings—Jezebel, Balaam, and the Nicolaitans. Why? Because he have embraced these three false teachings and, often without realizing it, have even propagated them throughout the Christian world.

Let us consider the doctrine of Balaam in the Jewish Temple during the time of Jesus. The Pharisees, the scribes, and the chief priests saw nothing wrong with the commercial activities taking place in the Temple. They were completely insensitive to the fact that their "ministry" had transformed the Temple from the Father's House into a den of robbers (Matthew 21:13). Only Jesus perceived that the Temple, which was meant to be the Father's House, had become a den of robbers. Why was Jesus able to discern the true condition of the Temple so clearly? Because He had absolutely no part in the false teaching of Balaam. Jesus never "traded" or sought personal gain through His ministry. The same was true of His apostles in the days of the early church.

Therefore, if we receive grace before Him and consequently refuse to participate in the three false teachings of Jezebel, Balaam, and the Nicolaitans, our inner being becomes sensitive through His anointing. As a result, even without human instruction, we are able to discern the truth. Consider 1 John 2:20, 27: "But you have an anointing from the Holy One, and all of you know the truth... As for you, the anointing you received from Him remains in you, and you do not need anyone to teach you....". It is Christ within us who is His anointing, teaching us all things.

We now come to Paul's second warning: Do not let anyone judge you with regard to food, drink, festivals, New Moons, or Sabbaths (Colossians 2:16). A careful reading makes it evident that all these matters relate to Judaism. Regarding food and drink, the Old Testament distinguished between what was ceremonially clean and unclean. According to rabbinic tradition, the Jewish rabbis formulated 613 commandments, consisting of 248 mandatory laws, associated with the human body and divided into eighteen categories, and 365 prohibitions, corresponding to the number of days in a year and divided into thirteen categories. These regulations were believed by the rabbis to be revelations given to Moses on Mount Sinai. Thus, the regulations concerning food, drink, festivals, New Moons, and Sabbaths mentioned by Paul in Colossians 2:16 all belong to the religious system of Judaism.

In the following verse (v. 17), Paul reveals the truth concerning Christ, as God had revealed it to him: "These are a shadow of the things to come, but the substance belongs to Christ." The word translated ‘substance’ comes from the Greek word ‘sōma’, meaning ‘body’. Paul's point is that everything listed in verse 16 was merely a shadow pointing to what was to come, and what has now come is Christ, who is the Body, the very substance and reality of every shadow.

To understand Paul's meaning in these verses, we must examine at least two foundational truths: the essential nature of the Old Covenant and the New Covenant, and the meaning of worshiping in spirit and truth, as taught by Jesus in John 4.

Let us consider Jeremiah 31:31–34 (also quoted in Hebrews 8:8–12), which prophesies the coming of the New Covenant because Israel had broken the Old Covenant. The defining characteristic of the New Covenant, distinguishing it from the Old, is that the Law, which under the Old Covenant was written on two tablets of stone, is under the New Covenant written upon the hearts of believers by the Holy Spirit.

Thus, the essential nature of the Old Covenant is ‘external’—consisting of shadows, symbols, and prophecies—whereas the New Covenant is ‘internal’, being the fulfillment of every shadow, symbol, and prophecy found in the Old Testament. This is why Hebrews 8:13 declares: "By calling this covenant 'new,' He has made the first one obsolete; and what is obsolete and outdated will soon disappear."

This does not mean that the Old Covenant was abolished. Rather, it was perfectly fulfilled by Jesus on the cross. His declaration, ‘It is finished’ (tetelestai), signifies a work that has been completed fully and perfectly.

Likewise, worship ‘in spirit and truth’ (Greek: ‘aletheia’, meaning ‘reality’) is inherently inward. Reality stands in contrast to shadows, symbols, and prophecies. Jesus said, ‘I am the truth’. Every shadow, symbol, and prophecy in the Old Testament points to Jesus Christ. Therefore, true worshipers no longer worship through shadows, symbols, and prophecies, but worship in the reality of Christ within their spirit.

By understanding the true nature of both the Old and New Covenants, together with the meaning of worshiping in spirit and reality, believers can grasp Paul's teaching in Colossians 2:16–17 and learn to worship ‘in Christ’—that is, by ‘following Christ's inward leading day by day’. Christian worship is not a matter of observing religious regulations but of ‘following the Lamb wherever He goes’ (Revelation 14:4). Jesus Himself assures us that ‘His sheep hear His voice and follow Him’ (John 10:27).

Now consider the ‘kosmos’ (system) of Christianity today. Has it not become filled with religious regulations? Believers are expected to attend Sunday services in particular denominational buildings to celebrate Christ's resurrection, to pay tithes and offer firstfruits (money), to observe various religious rituals, and each denomination has developed its own additional rules. Why is this so? This subject has already been discussed in the ‘Kingdom Theology’ series and will not be repeated here. However, for those who have received the grace to serve the Lord Jesus ‘outside the kosmos of institutional Christianity’, the answer is simple: the Christian world, in general, has failed to understand what it truly means to ‘follow Christ wherever He goes’.

Consider just one example involving the well-known Rev. Stephen Tong. Rev. Stephen Tong has stated (in an interview with Rhenald Kasali) that the Charismatic movement represents a false form of Christianity. Yet when it comes to applying the Old Testament's religious regulation of tithing under the New Covenant in the form of monetary giving, Rev. Stephen Tong, the Reformed (Evangelical) tradition, and the Charismatic movement all arrive at essentially the same practice. Why? Because both the Reformed and Charismatic movements remain within the ‘kosmos’—the institutional system—of Christianity. Consequently, they agree in collecting money from the congregation.

For the "little flock" that serves Christ outside the kosmos of institutional Christianity, following Christ inwardly has become their daily way of life. Just as Paul declared, ‘For to me, to live is Christ’, so also for this little flock, by God's grace, Christ Himself is their daily life.

Let us now recall the warnings Paul gives to those who have recognized their identity in Christ. First, beware of empty philosophy and deceit based on human tradition and the elemental spirits of the world rather than on Christ (v. 8). Second, let no one judge you concerning food, drink, festivals, New Moons, or Sabbaths (v. 16). Third, let no one disqualify you through false humility, the worship of angels, obsession with visions, and fleshly pride (v. 18). Fourth, do not submit yourselves to human regulations (v. 20). Fifth, do not live according to human commandments and teachings, even though they appear wise (vv. 22–23). We have already discussed the first two warnings. We now turn to the third, fourth, and fifth.

The third warning concerns false teachers who claim that we are unworthy to approach God directly and therefore must humble ourselves by worshiping Him through angels as mediators. This teaching bears some resemblance to divisions within Christianity that separate clergy from laity—whether priests and the faithful in Roman Catholicism, or pastors and congregations in Protestantism. Catholic priests function as mediators for the people, and to some extent many pastors portray themselves as God's exclusive representatives, "the Lord's anointed," or uniquely designated servants of God, while ordinary believers are not regarded in the same way. Some even describe themselves as "the apple of God's eye," warning church members never to question or oppose them. Paul warns believers not to allow such teachings to rob them of their prize—Christ Himself—through whom they may follow His inward leading every day.

The fourth warning exhorts believers not to submit to external regulations. These regulations concern outward, material matters—such as ceremonial laws and religious rituals—reducing worship to an outward form while denying its true power and essence (2 Timothy 3:5). The fifth warning addresses material things that ultimately perish through use. Although such external regulations may appear wise, they possess no lasting spiritual value.

The central message of all these warnings is that we must never depart from Christ as our life. Let us always remember that Christ within us is the hope of the glory of God (Colossians 1:27). Indeed, those who worship in Christ—that is, those who follow His inward leading day by day—will not receive glory, human honor. This stands in contrast to those who serve and worship within the world (the ‘kosmos system) of Christianity, where that ‘kosmos’ offers money, positions, and human recognition.

Generally speaking, Christians—including, of course, many of their leaders—believe that there is nothing wrong with what the Christian ‘kosmos’ offers. The issue, however, is that the apostles and the servants of God in the early church did not receive what the Christian ‘kosmos’ now has to offer. All of this will be revealed at the Judgment Seat of Christ, where each of us will be judged by Jesus, the righteous Judge, on His appointed day.

For now, those who have received the grace to serve and worship IN CHRIST, outside the ‘kosmos’ of Christianity, must remain faithful so that we may fulfill the word of the Lord in Revelation 17:14: "...Those who are with Him will also conquer, for they are the called, the chosen, and the faithful."

We have already examined the warnings Paul gave to those who have come to recognize their identity in Christ. We now turn to Colossians 2:19, which continues the thought from verse 18, where Paul warns us not to allow our victory to be robbed by those who practice false humility, worship angels, cling to visions, and are puffed up by their fleshly minds.

Consider Colossians 2:19: "...and not holding fast to the Head, from whom the whole body, nourished and knit together by its joints and ligaments, grows with the growth that comes from God." Verse 19 emphasizes that the false teachers described in verse 18 seek to lead the saints away from holding firmly to Christ as the Head. Indeed, false teaching almost always diverts God's people away from CHRIST, just as Paul explains throughout his letter to the Colossians.

Let us briefly recall the revelation of CHRIST presented in Colossians. First, Colossians 3:4 declares: "When Christ, who is our life (ZOE), appears, then you also will appear with Him in glory." Second, we have died and been raised together with Christ (Colossians 2:20; 3:1). Third, Colossians 2:17 says: "...these are only a shadow of the things to come, but the substance belongs to Christ." Fourth, in Christ we have already been circumcised (2:11). Fifth, Christ is the mystery of Elohim (2:2). Sixth, Christ dwells within the believer, and Christ is the hope of glory (1:27). Seventh, through the blood of Christ's cross, all things have been reconciled (1:20).

Whatever diverts the saints away from CHRIST as revealed to Paul is what Scripture calls ANTI-CHRIST. Many Christians assume that the Antichrist is something outside the church—a certain political leader or a false prophet outside the Christian world. Therefore, before continuing our study of Colossians 2:19, we must first examine what the Bible actually says about the Antichrist.

Consider 1 John 2:18: "Little children, it is the last hour; and just as you have heard that an antichrist is coming, even now many antichrists have appeared. From this we know that it is the last hour." (ILT) When the Apostle John wrote these words, he emphasized that many antichrists had already appeared, proving that it was the last hour. If there were already many antichrists in John's day, how much more should we expect in our own time?

Let us first consider the meaning of the word ‘antichrist’. The term is formed from two Greek words: ANTI and CHRISTOS. Anti means ‘against’ or ‘instead of’, while Christos means ‘the Anointed One’. Together, the term refers to something—or someone—who stands against the Anointed One or who serves as a substitute for Christ.

However, we should not hastily conclude that everyone who opposes Christ is an antichrist. Many people in the world live in opposition to Christ simply because they have not yet come to know Him. They are not the antichrists John was referring to. First John 2:19 clarifies: "They went out from us, but they were not really of us..."

John emphasizes that the antichrists ‘came from among us’, yet they were ‘not truly of us’. In other words, the antichrist is not someone who openly rejects Christ. Rather, such individuals may profess to be followers of Christ—or even servants of Christ—while, through their teaching, they actually oppose CHRIST. Through their doctrine, they lead God's people away from CHRIST as He was revealed to Paul. Their teaching shifts the focus to something other than CHRIST.

Colossians 1:27 declares: "Christ in you, the hope of glory." Yet the teaching of the antichrist consistently turns the saints' attention away from the indwelling Christ and redirects it toward outward, fleshly matters. They build something that is not CHRIST—something that becomes the focus of God's people, yet is something other than Christ. This is the essence of ANTI-CHRIST: something other than Christ.

Leaders who build religion with its rituals, creeds, regulations, and programs—causing the saints to lose their focus on the indwelling Christ—are actually constructing something ‘other than Christ’. Jesus and His apostles did not establish a religion. Jesus declared: "I came that they may have life (zoe)."

The church has gradually been infiltrated by something ‘other than Christ’. Throughout its two-thousand-year history, much of Christianity has become a religion with its regulations, liturgies, creeds, human traditions, denominational programs, and teachings that are increasingly fleshly—even worldly.

The word ‘religion’ comes from the Latin ‘religare’. ‘Ligare’ means ‘to bind’, as when a ship drops anchor and is tied in place so that it can no longer move. The prefix ‘re-‘ means ‘again’. Thus, ‘religion’ literally conveys the idea of being "bound again"—bound again by religious regulations, human traditions, and worldly systems.

The Christian world has become a religion. The saints have once again been bound by something ‘other than Christ’. In reality, the Bible says relatively little about the Antichrist. The term antichrist appears only five times in the entire Bible. Four occurrences are found in John's First Epistle, while the remaining occurrence appears in Second John. Within John's writings, the term is used in the singular, the plural, as a system, and as a spirit. Let us examine these forms.

First John 2:18 says: "Little children, it is the last hour, and as you have heard that an antichrist is coming..." In the original Greek, there is no definite article before ‘antichrist’, suggesting that the term encompasses both the individuals themselves and the system they establish. It points to a system.

First John 2:22 states: "Who is the liar but the one who denies that Jesus is the Christ? This is the antichrist, the one who denies the Father and the Son." Here, the antichrist refers to a particular individual. Yet verse 18 also says: "...even now many antichrists have appeared..." Thus, the antichrist refers not only to a particular individual but also to many individuals collectively described as antichrists.

First John 4:3 declares: "...every spirit that does not confess Jesus... this is the spirit of the antichrist." Here, the antichrist is identified as a spirit—the spirit that refuses to acknowledge Jesus Christ as having come in the flesh. Therefore, we see that the antichrist may appear as a particular individual, many individuals, a system, or a spirit.

Now let us consider 1 Corinthians 12:12, where Paul teaches that Christ is one corporate Body composed of many members. If Christ is one Body with many members, then the antichrist likewise constitutes one body composed of many members.

First Corinthians 12:12 says: "For just as the body is one and has many members, and all the members of the body, though many, are one body, so also is Christ." Here Paul is speaking of the Corporate Christ—Christ expressed as one Body with many members. As we have already established, if Christ is one Body with many members, then the antichrist likewise forms one body with many members. If Christ is the one true Body—the true church—then the antichrist is a church ‘other than’ that true Body, a church that stands ‘in opposition’ to the genuine one.

The Christian world has fallen under the influence of three teachings described in Revelation chapters 2 and 3: the teaching of the Nicolaitans, which promotes hierarchy within the church; the teaching of Jezebel, which usurps the authority of Jesus through human leaders; and the teaching of Balaam, which turns the temple (the church) into a marketplace. Together, these have transformed the Christian world into a body ‘other than the Corporate Christ’—a body that stands ‘in opposition’ to Christ. This is the antichrist.

Reflect on this, brothers and sisters: Within today's Christian world there are certain individuals, certain spirits, and certain systems that stand ‘against CHRIST’. Now we understand what the Bible says about the antichrist. May God's elect be preserved from the antichrist teachings that have become widespread throughout the Christian world.

Let us return to Colossians 2:19: "and not holding fast to the Head, from whom the whole body, supported and held together by its joints and ligaments, grows with the growth of God." We have already discussed how false teachers fail to hold fast to ‘Christ the Head’; therefore, these false teachers are ‘antichrists’. Now we will examine a very important expression in this verse, one that is essential for the servants of Christ so that, through their teaching and ministry, they build up the Body of Christ rather than damage or destroy it. The expression is: ‘from whom the whole body, supported and held together by its joints and ligaments, grows with the growth of God’.

Let us begin by examining the original text, which the Indonesian Bible (LAI) translates as ‘receives God's growth’. The Indonesian Literal Translation (ILT) renders it as, ‘grows with the growth that comes from Elohim’. The Greek text reads: ‘auxanō tēn auxēsin tou Theou’. More literally, it conveys the idea of ‘growing with the growth of God’. Young's Literal Translation renders it accurately as, ‘may increase with the increase of God’. Likewise, the ‘Recovery Version’ translates it correctly as, ‘grows with the growth of God’.

What does it mean to grow with the growth of God? We must first understand that the authority of every living organism lies in its ‘life’. It is the life within an organism that governs, directs, and controls every movement of that organism. If that life departs, the organism dies, and all movement ceases. Therefore, we may say that the ‘authority’ of a living being is its ‘life’.

Do we realize that the purpose of Jesus' death, resurrection, and exaltation to the Father's right hand was to impart His ‘life (zoē)’ to believers—the Body of Christ—and for this ‘zoē-life’ to grow within them until it overflows? (John 10:10). This ‘zoē-life’ is none other than Jesus Christ Himself, for He declared, "I am the life (zoē)" (John 14:6). Therefore, the authority of the Body of Christ—the Church—is the authority of the ‘zoē-life’. Jesus exercises His authority over the Church directly through His own life (zoē). Furthermore, Jesus never separates Himself from the Body of Christ. When Saul persecuted the Church, Jesus asked him, "Why are you persecuting Me?" (Acts 9:4–5).

If we understand that the authority of the Church is the authority of the ‘zoē-life’, and that this ‘zoē-life’ within believers must continue growing until it reaches abundance, then we can understand what ‘the growth of God’ means—it is ‘the growth of God as the zoē-life. Thus, to grow with the growth of God means that the Church, the Body of Christ, grows because the ‘zoē-life’ within it is increasing.

Now, what is the function of the "joints and ligaments" mentioned in this passage? Their function is to support and hold the Body together so that it may grow through the increase of the ‘zoē-life’. The Greek word translated ‘supported’ is ‘epichorēgeō’, meaning ‘to supply, furnish, provide, or equip’. The word translated ‘held together’ comes from the Greek ‘sumbibazō’, meaning ‘to unite, fit together harmoniously, instruct, and direct’.

If we consider the function of joints and ligaments in the human body, it becomes clear that these "joints and ligaments" represent the leaders of the Body—that is, the leaders of the Church. However, we must not hastily or carelessly assume that these leaders are simply the leaders of Christian institutions or denominational organizations. In today's Christian world, denominational leaders generally equate the Church with their denominations. It is rather remarkable that many of these leaders fail to recognize the difference between the ‘early Church’, as described in the Book of Acts, and the tens of thousands of denominations that exist today.

We have established that the "joints and ligaments" are the leaders of the Body of Christ. We have also emphasized that these ‘leaders of the Body’ should not be carelessly equated with denominational leaders. Before doing so, we must first understand the difference between the early Church described in the Book of Acts and the many thousands of denominations found throughout Christendom today. If we identify the Church—the Body of Christ—with these countless denominations, we will no longer be able to understand who these "joints and ligaments" truly are. Although the Christian world commonly equates the Church with denominations, we must look only to what the Scriptures teach.

When the Lord Jesus declared, ‘I will build My Church’, what kind of Church did He have in mind? As noted earlier, in today's fragmented Christian world, denominational leaders generally refer to their denominations as ‘the church’. It is also widely accepted to distinguish between the ‘visible church’—the many thousands of denominations throughout Christendom—and the ‘invisible church’, consisting of all genuine children of God throughout the world, whose number is known only to the Lord. This doctrine of the ‘visible church’ and ‘invisible church’ originated with Martin Luther and has been widely accepted ever since (L. Berkhof, ‘Systematic Theology’, p. 564). But are these thousands of denominations truly the Church Jesus intended when He said, ‘I will build My Church’?

If we sincerely desire to understand the Church Jesus referred to, we must not look at the ‘church’ of two or three hundred years ago. Rather, we must go back two thousand years and examine the Church described in the Book of Acts. It is there that we find the Church Jesus had in mind when He declared, ‘I will build My Church’. Moreover, the Book of Acts also reveals why what we call the early Church eventually fractured into the many thousands of denominations we see today. Therefore, anyone who longs to understand the Church that Jesus built must diligently study the Church recorded in the Book of Acts.

Within the Book of Acts, which contains only twenty-eight chapters, expressions such as ‘the Spirit led’, ‘the Spirit compelled’, ‘the Spirit spoke’, ‘the Holy Spirit said’, ‘filled with the Holy Spirit’, and similar phrases occur approximately forty times. Paul even described himself as ‘a prisoner of the Spirit’. This demonstrates that the early Church was a community whose members were directly led by the Holy Spirit—the Spirit who gives the ‘zoē-life’ (‘the life-giving Spirit’; 1 Corinthians 15:45). The only authority recognized in the early Church was the authority of the Holy Spirit, or the authority of the life-giving Spirit—that is, the authority of the ‘zoē-life’. The apostles, the elders, and the deacons alike were all subject to the authority of the Holy Spirit. This was the Church Jesus intended when He declared, ‘I will build My Church’.

What, then, happened that caused the early Church, once entirely governed by the Holy Spirit, to fragment into thousands of denominations, each governed by its own leadership? Acts 20:28–30 explains: "Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood. For I know this, that after my departure savage wolves will come in among you, not sparing the flock. Also from among yourselves men will arise, speaking perverse things, to draw away the disciples after themselves."

Several important observations from this passage help us understand why the early Church, once completely governed by the Holy Spirit, eventually fragmented into thousands of denominations, each directed by its own leaders. First, the term ‘overseer’ comes from the Greek word ‘episkopos’, meaning ‘one who watches over’. It refers to someone who looks after the spiritual condition of the congregation—ensuring that the believers are protected from the attacks of the devil and continue to be spiritually nurtured and mature. The term ‘episkopos (overseer)’ is synonymous with ‘presbuteros (elder)’, since the two terms are used interchangeably in Acts 20:17 and Acts 20:28, as well as in Titus 1:5 and 1:7. Thus, an ‘overseer (episkopos)’ and an ‘elder (presbuteros)’ are the same person. ‘Presbuteros’ emphasizes one who is spiritually mature and experienced, whereas ‘episkopos’ emphasizes one who has spiritual discernment to oversee the condition of God's people.

Both ‘episkopos’ and ‘presbuteros’ consistently appear in the plural, indicating that the leadership of the early Church was always ‘plural’, never vested in a single individual as is commonly seen throughout much of Christendom today.

Second, ‘savage wolves’—that is, Satan and his agents—would attack the leaders of the early Church. Their purpose was not merely to oppose the leaders themselves but to show no mercy to the flock, tearing the believers apart just as wolves tear apart their prey.

Third, church leaders who have fallen under the attack of these ‘savage wolves’ will teach false doctrines with the intention of drawing the disciples away from the truth so that they will follow them instead. At first, the Lord's disciples walked on the right path, following only the inward leading of the Holy Spirit. However, after being drawn away by these leaders through false teachings, the disciples became divided—some following one leader, while others followed another.

Church leaders, however, are only called to ‘equip’, not to draw the Lord's disciples to themselves in order to make them their own followers. Consider Ephesians 4:11–12: "And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, to equip the saints for the work of ministry, for the building up of the body of Christ."

The word ‘equip’ is translated from the Greek ‘katartismos’, meaning ‘to bring someone into a proper, suitable, and well-prepared condition’. Thus, the saints are equipped so that they may build up the Body of Christ. It is the saints who build the Body of Christ, but first they must be equipped by the apostles, prophets, evangelists, pastors, and teachers so that they can build the Body correctly. Therefore, these leaders within the Body of Christ function as the "ligaments and joints." Their role is simply to equip the saints, and in turn, it is the saints who build up the Body of Christ.

We are still discussing the leadership of the Body (body leadership), which Paul describes as the function of the "ligaments and joints" in the body (Colossians 2:19). Within the leadership of the Body, there is clearly ‘no hierarchy’—that is, no system of human rank or authority. Why? Because in the leadership of the Body, the only true authority is ‘the authority of life’.

Within the context of the Body of Christ, ‘Jesus Himself governs His Church directly through His divine life (zoe)’. Jesus has never "delegated" His life to be administered by church leaders. Rather, church leaders must submit completely to the leading of the ‘zoe’ life and serve as the "ligaments and joints" of the Body. The concept of delegated authority belongs only to the realm of organizations, where hierarchy is established by human leaders. In the business world, in politics, or in social institutions, hierarchy is entirely appropriate. But in the Church established by Jesus Christ, hierarchy has no place.

Jesus Himself warned His disciples that there must never be hierarchy within His Church (Matthew 23:1–12). Notice that in this passage Jesus addressed two groups of people: ‘the crowds’ and ‘His disciples’ (v. 1). To the crowds, Jesus instructed them not to rebel against the scribes and the Pharisees, the religious leaders of Judaism. They were to observe and practice what these leaders taught because they sat on Moses' seat. In other words, under Judaism—the Old Testament system, which served as a shadow, prophecy, and symbol—the existence of ‘Moses' seat’ (the authority of Israel's religious leaders) was indeed ordained by God. Kings, priests, judges, and Jewish leaders possessed this "seat of Moses," meaning they had authority to govern the people.

However, once the Reality—‘Christ’—arrived, there was no longer to be any “Moses' seat”. Now notice Jesus' words in verse 8: "But you......." Here, ‘you’ refers to His disciples. Jesus clearly declared that they were not to be called Rabbi, Father, or Leader. Why? Because you have only one Leader—the Messiah—and you are all brothers.

What does it mean that ‘you are all brothers’? Jesus was not speaking about being brothers by ethnicity, nationality, or even merely fellow believers. The context of the passage concerns ‘Moses' seat’—that is, positions of governing authority. Therefore, when Jesus said, ‘you are all brothers’, He meant that within His Church there must be no ‘Moses' seat’.

There must be no hierarchy in the leadership of the Church. Every member of the Church is to relate to one another as brothers and sisters, while every believer is led directly by the Messiah. This is the Church Jesus promised to build when He said, ‘I will build My church’. This is also the pattern of the early Church described in the Book of Acts.

Now consider the present-day Christian world. Has hierarchy not become firmly established within Christianity, even being taught in theological schools as the proper model of church leadership? Why has this happened? Because the Church has fallen under the influence of three false teachings: The teaching of Jezebel—the usurpation of Christ's authority by leaders who have fallen prey to the attack of the "savage wolves”. The teaching of the Nicolaitans—leaders teaching believers to submit to human leaders. The teaching of Balaam—justifying commercialism and financial enterprise within the Church.

Do we recognize the difference between denominational leadership and Body leadership? Denominational leadership closely resembles corporate management. Why? Because denominational leaders exalt themselves and function as managers, rather than as brothers, as Jesus instructed. Consequently, studying denominational leadership is essentially the same as studying management theory as practiced in business, politics, or social organizations. It is precisely for this reason that I wrote my thesis comparing Body leadership with managerial leadership. Therefore, I understand clearly the distinction that I am describing here.

Many church leaders have already fallen under the attack of these "savage wolves." They have exalted themselves and now function as managers directing the movement of the church—or more accurately, directing the affairs of their respective denominations. Just as corporate managers engage in planning, organizing, motivating, leading, and controlling, so denominational leaders within Christianity often operate according to the same managerial principles.

Yet Jesus gave a solemn warning in verse 12: "Whoever exalts himself will be humbled, and whoever humbles himself will be exalted." The issue here is not exalting oneself through appearance, education, or wealth. The context is ‘Moses' seat’—that is, exalting oneself by assuming the role of a ‘manager’ instead of remaining a ‘brother’. These "managers" within Christianity will be humbled when Jesus returns—as many describe it, at His Second Coming—as the righteous Judge to judge His Church. Nevertheless, God's elect continue to serve as the "ligaments and joints" of the Body. They serve as true servants, never usurping ‘Moses' seat’, but faithfully equipping the Church.

Up to this point, we have been studying the section we have entitled ‘The Preeminence of Christ’ (Colossians 1:9–3:11). We have divided this extended section into the following subjects:

* Christ as the believers' portion (1:9–14)

* Christ as the image of Elohim, the Firstborn of creation and resurrection (1:15–23)

* Christ as the mystery of Elohim's administration (1:24–29)

* Christ as the mystery of Elohim (2:1–7)

* Christ as the reality of all the shadows (2:8–23)

* Christ as the life of the believers (3:1–4)

* Christ as the constituent of the new man (3:5–11)

Having completed the previous sections, we now come to ‘Christ as the Life of the Believers’ (3:1–4). Let us consider Colossians 3:4: "When Christ, who is our life, appears, then you also will appear with Him in glory." There are three important truths in this verse: First, Christ is our life. Second, Christ will one day be manifested in glory. Third, we also will be manifested with Christ in glory.

Let us examine each of these points. What does it mean that Christ is our life? The Greek word translated ‘life’ here is ‘zoe’, referring to the very kind of life that Elohim possesses throughout eternity. The Greek language uses three principal words for ‘life’: ‘bios’, ‘psuche’, and ‘zoe’.

The word ‘bios’ appears in Mark 12:44, where the widow gave all her ‘living’. The meaning is that she gave everything she possessed—her entire livelihood. Thus, ‘bios’ refers to life in its general sense, encompassing one's earthly existence. The word ‘biology’ is derived from this Greek term, reflecting life in its broadest sense, including even plant life.

The word ‘psuche’, however, refers to a higher form of life than ‘bios’. It is commonly translated as ‘soul’, and the word ‘psychology’ is derived from ‘psuche’. Perhaps we can better understand ‘psuche’ by considering how Adam was created. Genesis 2:7 says: "And YAHWEH Elohim formed man from the dust of the ground and breathed into his nostrils the breath (Hebrew: neshamah) of life; and man became a living soul." (ILT) The ‘neshamah’ that entered the dust of the ground became spirit and soul within Adam, yet Adam's self-consciousness resided in his ‘soul’. Adam was a ‘living soul’ while he lived in the Garden of Eden before he sinned.

Elohim then began His process of conforming Adam into His own image and likeness through two trees: the Tree of Life, symbolizing the life of Christ—for Jesus declared that whoever "eats" Him possesses the ‘zoe’ life—and the Tree of the Knowledge of Good and Evil, symbolizing the life of ‘death’ (the wages of sin, Romans 6:23), a realm ruled by Satan (Hebrews 2:14). This kind of ‘death-life’ (Hebrew: ‘mut tamut’) means that human beings would come to live a ‘soulish life’ under Satan's dominion and, in due time, would also die physically.

Thus, when Adam and Eve were in the Garden of Eden, they were still living souls. In other words, they were not yet holy (they had not yet partaken of Elohim's character) because they had not eaten from the Tree of Life (‘zoe’ life). At the same time, they had not yet entered into the life of ‘death’, because they had not sinned. Adam and Eve were still innocent—simple, pure, and unspoiled—and they did not yet know good and evil.

In other words, Adam and Eve in the Garden of Eden were living a pure ‘psuche’ life, untouched by either the life of ‘zoe’ or the life of death. However, after they sinned, Adam and all his descendants began to live as spirit, soul, and body characterized as ‘the flesh’ (Greek: sarx). Human beings who are in the flesh cannot please Elohim. Yet we must remember that the flesh is also capable of doing good, because Adam ate from the Tree of the Knowledge of Good and Evil. Nevertheless, neither the goodness of the flesh nor the evil of the flesh is acceptable before Elohim.

By contrast, ‘zoe’ is the very kind of life that Elohim Himself possesses. Jesus came into the world to impart His own life (zoe) so that mankind might live by this ‘zoe’ life and grow into its fullness, thereby becoming conformed to the likeness and image of Elohim and truly knowing Him (John 10:10; John 17:3). Jesus came as the "grain of wheat" that had to die in order to bear much fruit—that is, many people who live by the ‘zoe’ life. He did not come to establish a religion for Christians with its countless religious regulations, as we see throughout the world of Christianity today. Rather, Jesus came so that believers might live by ‘zoe’ day by day, be led by ‘zoe’ day by day, and allow the ‘zoe’ life within their spirit to grow until it reaches abundance.

Now let us continue with a verse that is of profound importance for our Christian life. Colossians 3:4 says, "When Christ, who is our life, is revealed, then you also will be revealed with Him in glory." We have already considered the first point: ‘Christ is our life’. In other words, Christ is our ‘zoe’. When we believe and receive the Life (zoe) of Christ, the ‘zoe’ implanted into our spirit is initially only a ‘seed’, which must grow until it reaches abundance (John 10:10). It is this ‘zoe’ life that enables us to know the one true Elohim and Jesus Christ, whom the true Elohim has sent.

Why do we emphasize the expression ‘the true Elohim’? Because after mankind fell into sin and became flesh, humanity developed an intense inclination toward religion. Every descendant of Adam is inherently religious. Religion is the effort of the flesh to seek an Elohim who will bless, protect, and preserve one's life in this world of suffering, while also hoping to enter heaven someday as a beautiful destination. Even atheists have their own religion—the religion of denying God's existence. In essence, every human being strives to find the true Elohim.

Yet Jesus clearly declared that the only way to know the true Elohim is by living the ‘zoe’ life day by day. Consider those Christians who have been born again and have received the seed of ‘zoe’. Many fail to realize that their flesh still has a strong desire to practice religion. Those who have been granted the grace to discern the condition of Christianity today can readily see that Christianity has become a religion—the Christian religion. We have discussed this subject extensively throughout this series.

How did Christianity, which originally consisted of believers following the leading of the ‘zoe’ life (the Spirit who gives ‘zoe’, the life-giving Spirit, 1 Corinthians 15:45), become divided into groups and denominations, where some believers follow one leader while others follow another? This happened because of the attack of the "savage wolves" (Satan) against the leaders of the churches. Through false teachings (the teachings of Jezebel, the Nicolaitans, and Balaam, Revelation 2–3), these leaders drew believers away to follow themselves (Acts 20:28–30). In the beginning, Christians—the Lord's disciples—followed the leading of the Holy Spirit, the Spirit who gives the ‘zoe’ life, day by day. But after being drawn away by these leaders, they no longer followed the Lamb wherever He went (Revelation 14:4). Instead, they followed the leaders in whom they took pride. Even in Paul's day, some believers proudly declared, "I belong to Paul," "I belong to Cephas," "I belong to Apollos," or even, "I belong to Christ." Paul firmly rebuked this attitude as fleshly behavior that divided the church (1 Corinthians 1–4).

These leaders of the Christian religion must establish religious regulations in order to attract the Lord's disciples—and often to attract their financial support as well. Such regulations range from requiring attendance every Sunday at a particular denominational building to financial obligations such as tithes, firstfruits offerings, faith pledges, and many others. We have already devoted a separate discussion to religious regulations elsewhere in this series, so we will not revisit them here.

Born-again Christians who devote themselves to these religious regulations will not experience the growth of the ‘zoe’ life within their spirit, even after spending twenty or thirty years "warming the pews" of a denomination. Why? Because by following such religious systems, they are unknowingly practicing religion—the Christian religion. Their theological knowledge of their denomination may certainly increase, but Jesus clearly declared that the only way to know the true Elohim and Jesus Christ whom He has sent is by living the ‘zoe’ life day by day.

To live by the ‘zoe’ life each day is to hear the voice of Jesus, the Good Shepherd, and to follow Him wherever He leads. If we have received the grace to become His sheep, then it is the Shepherd's responsibility to make His voice heard within our spirit. Jesus plainly said, "My sheep hear My voice, and I know them, and they follow Me" (John 10:27). Yet all of this is entirely by His grace.

If a born-again Christian regards Pastor A or Pastor B as his true shepherd, then naturally he will listen to that pastor's voice. Once matters reach this point, little more needs to be said. Everything will be brought to light at the judgment seat of Christ, where Jesus, the righteous Judge of the church, will reveal all things openly.

For those of us who have received the grace to become Jesus' sheep, may we remain faithful in following Him wherever He goes, so that we may truly know the Father in heaven and Jesus Christ whom He has sent.

Let us now proceed to the second and third points together: second, Christ will one day reveal Himself in glory; and third, we also will be revealed together with Christ in glory. These two points are closely connected. Colossians 1:27 declares, "Christ in you, the hope of glory" (Recovery Version). Christ as the ‘zoe’ life within us is our hope of glory. In other words, the glory of Elohim is already present within us today as the ‘zoe’ life. We now live by ‘zoe’ day by day with the confident hope that, at His coming (commonly called His Second Coming), Christ Jesus will return to the earth in His glory (Matthew 16:27; 2 Corinthians 5:10; Revelation 22:12). At that time, all born-again Christians—the church—will stand before Jesus for judgment.

The event of Christ Jesus returning to the earth in glory is explained throughout Romans chapter 8, which we refer to as ‘glorification by faith’. Those who wish to study this doctrine more deeply may consult the article in this series entitled ‘The Kingdom of Heaven in the Epistle to the Romans’. Because the doctrine of glorification by faith is seldom proclaimed within Christianity today—whether in theological schools or from Sunday pulpits—we will only touch on it briefly here. Romans 8:19–21 clearly teaches that at His coming, mature Christians who are prepared to receive their inheritance will be manifested in the Lord's glory in order to deliver creation from its bondage to corruption. This is the meaning of our third point above: we also will be revealed together with Christ in glory.

We will conclude this brief study of Colossians by recalling the outline we have followed: first, the introduction (1:1–8); second, the supremacy of Christ (1:9–3:11); third, the believer's life in union with Christ (3:12–4:6); and fourth, the conclusion (4:7–18).

Although we have not yet examined the third and fourth sections, which concern the practical daily life of believers, we simply emphasize here that ‘for us, to live is Christ as the zoe life’ (Philippians 1:21). Whether we are husbands, wives, employees, business owners, or whatever role we fulfill, our daily life is to live by ‘zoe’ day by day. We do not live according to religious regulations but according to the law of the ‘zoe’ life, following Christ wherever He leads.

This does not mean that we become Christians who disregard order or discipline. On the contrary, because the Spirit who gives the ‘zoe’ life is also the Spirit of order, self-control, and discipline (2 Timothy 1:7), the Holy Spirit leads and teaches believers to conduct themselves wisely and appropriately—as husbands, wives, employees, business people, and in every other aspect of life. May we, as Jesus' sheep, be overcomers and fulfill Revelation 17:14: "...Those who are with Him will also conquer—they are the called, the chosen, and the faithful."

Amen.