The Kingdom of Heaven in the gospel of John

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Who will the Father in heaven use to save all humanity? Of course, the Messianic kingdom, in which His chosen people will function as priests and kings in the age to come (Revelation 20:4–6). This is the good news of the kingdom of heaven, or the kingdom of the Messiah.

Let us continue discussing the good news of the kingdom of heaven or the kingdom of the Messiah. Consider these verses in the Gospel of John. John 3:34: “For He whom God has sent speaks the words of God, for God gives the Spirit without limit” (LAI). John 14:12: “Truly, truly, I say to you, whoever believes in Me will also do the works that I do, and even greater works than these, because I am going to the Father.” John 16:7: “…for if I do not go away, the Comforter will not come to you; but if I go, I will send Him to you.”

From these verses, we understand the following: First, the Holy Spirit given to Jesus, as the One sent by Elohim, is the unlimited Spirit. Second, Jesus promised each believer that he would do greater works than those Jesus Himself performed. Surely these works are not the work of redemption on the cross, for no one can share in that work. Third, the reason believers can perform greater works than Jesus is that ‘Jesus goes to the Father’. Fourth, the purpose of Jesus going to the Father is that He might send the Comforter, the Holy Spirit, to the church.

We see that the Holy Spirit given to Jesus was ‘the unlimited Spirit’, while the Holy Spirit poured out upon the church on the Day of Pentecost was only the Spirit as a “pledge/down payment.” See Ephesians 1:13–14: “…when you believed, you were sealed with the promised Holy Spirit. And the Holy Spirit is the guarantee of our inheritance until the redemption of the purchased possession…” The Greek term translated ‘guarantee’ is ‘arrabōn’, meaning a pledge or down payment, a guarantee that the full payment will follow. So, in time, the church will receive the Holy Spirit without limit, just as Jesus did when He ministered on earth. This is the true inheritance of the church—to receive the unlimited Holy Spirit.

When will the church perform the greater works Jesus mentioned? The answer, of course, is when the church receives the outpouring of the unlimited Holy Spirit, just as Jesus did. When, then, will the church receive this unlimited outpouring?

Throughout the New Testament, it is evident that at the coming of Jesus (commonly called the “second coming”), Jesus will establish His kingdom on earth. At that time the church will receive the unlimited outpouring of the Holy Spirit and will perform the greater works that Jesus promised—except for the redemptive work on the cross, as mentioned earlier.

However, not all members of the church will share in these great works, because the church has fallen and split into tens of thousands of denominations. Also, in the parables of the kingdom of heaven in Matthew—such as the parable of the wise and foolish virgins, the talents, the faithful and evil servants, the sower, and the wheat and tares—it is clear that only a portion will take part in these great works. The church has fallen, and the Lord is calling His overcomers (Revelation 2–3). When Jesus returns, He will judge the church, and the ‘overcoming church’ will partake in these great works, which include delivering creation from the bondage of corruption, causing the earth to move toward the new heaven and new earth (Romans 8:19–21).

We now turn to the conversation between Jesus and the Samaritan woman in John 4:4–26. We will see later that this conversation is essentially similar in principle to the conversation between Jesus and Nicodemus, the Jewish religious leader. We will clearly see the difference between those who live in a religious realm and those who live in the realm of the kingdom of heaven. Thus, in principle, this conversation is between Jesus, the herald of the good news of the kingdom of heaven, and the Samaritan woman with her religious concepts.

Jesus began the conversation by asking the Samaritan woman for physical water. After a brief exchange, Jesus said, “…Everyone who drinks of this water will thirst again, but whoever drinks of the water that I shall give him will never thirst. But the water that I shall give him will become in him a spring of water welling up to eternal life” (4:13–14). Of course, the water Jesus referred to was not physical water, as the Samaritan woman thought, but the “living water” given to those who believe.

Consider John 7:38–39: “Whoever believes in Me, as the Scripture has said, out of his heart will flow rivers of living water. By this He meant the Spirit, whom those who believed in Him were later to receive…” Thus, for those who believe in Jesus Christ, within their innermost being resides the Holy Spirit, the giver of “rivers of living water,” or in other words, within the believer there is a “spring of living water” that continuously wells up unto eternal life.

In 1 John 2:27, the apostle John refers to this “spring of living water” as “the anointing within the believer.” Note the verse: “But the anointing which you have received from Him abides in you, and you need that no one teach you…” This anointing within teaches the believer all things—how to pray, read the Scriptures, serve, follow the Lord, even how to eat, drink, sleep, work, conduct business, and everything related to daily life. Therefore, the apostle John says, “you do not need anyone to teach you.” Of course, John does not mean that we should not learn from others, for he himself wrote letters so that the church might learn from him. But the life of the believer must depend entirely on the “spring of living water” within his inner being, not on something outside himself.

After Jesus explained to the Samaritan woman about the “spring of living water” within the believer, she responded in almost the same way Nicodemus did—thinking in physical terms. Her response in verse 15: “…Sir, give me this water, so that I will not be thirsty nor have to come here to draw water.” Just like Nicodemus’ physical response when Jesus spoke of being “born of the Spirit.”

It appears that religious people like the Samaritan woman and Nicodemus always think in earthly, physical terms. Religious people always depend on something outside themselves to fulfill their spiritual needs. They are unaware that the “spring of living water” is within them—in their inner being. In Christianity, religious people always need religious leaders, church buildings, programs of all kinds to support their spirituality. They do not realize that a “spring of living water” exists within them, and that this is enough.

Certainly, it is not wrong for Christians to gather to encourage one another in the Lord. But if Christians feel they cannot live spiritually without “something outside themselves”—whether it be religious leaders (pastors), buildings, programs—then such Christians are still being religious, not living by the life of Christ. Such Christians have not realized that within them is a “spring of living life.” In fact, he was not yet aware that within his inner being there was the kingdom of heaven. The kingdom of God is within you.

Let us continue our discussion of Jesus’ conversation with the Samaritan woman in John 4:4–26. After the Samaritan woman realized that Jesus was a prophet, she asked a “religious question” about worship, saying, “Our fathers worshiped on this mountain, but you Jews say that Jerusalem is the place where people ought to worship.” Jesus said to her, “Believe Me, woman, the hour is coming when you will worship the Father neither on this mountain nor in Jerusalem… But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and in truth…” (4:20–23).

For the Samaritans, their place of worship was Mount Gerizim. The Jews, however, based on the Law of Moses, were required to worship in Jerusalem, the place Yahweh chose to put His name. Thus, three times a year every Jewish man had to come to the Temple in Jerusalem to celebrate Passover, Pentecost, and Tabernacles. But all these regulations belonged to the religious realm and were only temporary.

Religion is always full of rules regarding worship, including Judaism. Many people are unaware that Judaism, related to the Mosaic Covenant, was actually only a symbol, a shadow, and a prophecy. When Jesus came, He fulfilled every prophecy, symbol, and shadow. None was left unfulfilled. On the cross, all prophecies, symbols, and shadows of the Old Testament were fulfilled when He cried, ‘Tetelestai’, meaning ‘completely complete’ or ‘perfectly perfect’, that is, utterly perfect and utterly complete. The fulfillment of all Old Testament symbols, shadows, and prophecies is ‘Christ within the inner being’ of every believer (Colossians 2:17; 1:27). Christ is the Life-giving Spirit. That is why Jesus said, “I came that they may have life—zoe” (John 10:10).

Hebrews 8:13 states, “By calling this covenant ‘new,’ He has made the first one obsolete; and what is obsolete and aging will soon disappear.” Thus, Judaism related to the Old Covenant was near its disappearance. Indeed, when in A.D. 70 the Temple in Jerusalem was destroyed by the Roman army, Judaism practically ceased to exist. The synagogues were merely gathering places where Jews prayed and studied the Law of Moses. All the symbols and shadows of sacrifices performed in the Temple were gone. Their fulfillment had come: Christ within every believer. This is the meaning of ‘worship in spirit and truth’—worship in the inner being, and in ‘reality’ (truth = ‘aletheia’ = reality). Reality means no longer symbols or shadows, but the essence itself.

Therefore, when Jesus came, He abolished worship in the religious realm and replaced it with reality, the essence, what a thing truly is—no longer symbols or shadows. For us, the people of the kingdom, worship is a daily life led by ‘Christ within’. There are no more rules such as “you must worship on that mountain” or “on this mountain.”

The early church, whose worship was spontaneous and Spirit-led, has now changed into the world of Christianity, in which each denomination has its own rules, its own rituals, its own buildings—all of which have departed from ‘worship in spirit and truth’.

We have seen that Jesus’ conversation with the Samaritan woman was a conversation between Jesus, the herald of the kingdom of heaven, and a Samaritan woman who represented the “religious mindset” of that time. Now we will discuss Jesus’ conversation with His disciples, who at that time also still possessed a “religious mindset.” Notice John 4:27: “At this point His disciples came, and they marveled that He was speaking with a woman…” Their amazement did not come from a “normal mindset.” For if someone had a normal mindset, it would be perfectly natural for a man to speak in public with a woman he did not know.

Clearly, the disciples’ astonishment was caused by the “religious mindset” still attached to them. For Jews, associating with other nations was strange. At that time, their social hierarchy was heavily influenced by Judaism. For Jews, the High Priest held the highest rank, followed by the Levites, including the Pharisees and scribes. Next came the educated and wealthy people, and at the very bottom were tax collectors and prostitutes.

Foreigners were considered even lower than tax collectors and prostitutes. That is why when Jesus spoke to the Syrophoenician (Canaanite) woman using the parable that “it is not right to take the children’s bread and throw it to the dogs,” the Jews did not consider it an insult (Matthew 15:26). Even the Pharisees would not eat (or associate) with tax collectors and prostitutes, even though they were fellow Jews. The Samaritans were not considered pure Jews; thus, influenced by their “religious mindset,” Jews did not associate with Samaritans.

Let us continue Jesus’ conversation with His disciples when they urged Him to eat. Jesus answered, “…I have food to eat that you do not know about… My food is to do the will of Him who sent Me and to finish His work.” (4:32,34). Why did Jesus say they did not know His food? Because to the disciples, who still thought religiously, worship was not food. For Jesus, worship in spirit and truth—doing the will of Him who sent Him and completing His work—is food. The disciples did not yet understand this “food.” To them, and to the Jews with their religious mindset, worship meant performing rituals and everything commanded in the Law.

At one point Jesus cried out, “Whoever eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day.” (6:54). After Jesus said such things, many of His disciples turned back and no longer followed Him (6:66). Even His disciples with a religious mindset turned away because they could not grasp the meaning of the “eating” Jesus spoke of.

We know that eating produces energy for a person. For Christians who “serve full time” and feel tired, weary, and in need of refreshing, they have not yet understood the principle of “eating” Jesus taught. Perhaps they have only practiced the Christian religion—performing religious rules, religious programs, rituals, and services. The herald of the kingdom of heaven does not teach people to have a “religious mindset,” but urges them to “eat” Jesus’ flesh and drink His blood, that they may have zoe-life and grow in the knowledge of the Father.

After Jesus said that “My food is to do the will of Him who sent Me,” He continued: “Do you not say, ‘Four months more and then comes the harvest’? But I say to you, look around you and see the fields; they are already white for harvest.” (John 4:35). The “harvest of souls” is directly related to the will of the Father who sent Jesus. The proclamation of the kingdom of heaven is inseparable from the harvest of souls. But we must understand what the harvest of souls means, because in modern Christianity there is a belief that before Jesus returns (often called the “second coming”), there will be a massive harvest of souls—meaning mass conversions. Scripture does not support this idea. In Scripture, harvest always refers to fruit that is already ripe. Thus, the souls harvested are souls that have matured.

We will examine what Scripture teaches about the harvest of souls, because this is important in proclaiming the good news of the kingdom. We will explain the harvest of souls in relation to the three major feasts of Israel: Passover, Pentecost, and Tabernacles. Generally, the harvest of souls related to Passover refers to Jews (under the Mosaic dispensation) who believed in Jesus and received the New Covenant mediated by Him. Of course, God also had mature souls in the Old Testament era before Jesus came—His chosen ones of that time. Next, the harvest related to Pentecost refers to all of God’s chosen people throughout the church age, who will be manifested at the end of the age as “firstfruits” (Romans 8:19–21). Finally, the harvest related to Tabernacles refers to all humanity being harvested through the ministry of the sons of God (the ministry of the firstfruits), as described in Romans 8:19–21.

Let us explain further the “harvest of souls” related to the fulfillment of Passover, according to our previously cited verse (John 4:35). The Greek term translated ‘harvest’ is ‘therismos’, meaning ‘the process and season of reaping’. Jesus said the time of harvest had come. The Indonesian translation says “ripe for harvest.” Thus, the harvest of souls related to the fulfillment of Passover occurred in Jesus’ generation.

Who were the reapers? John 4:38 says, “I sent you to reap…” The disciples were the reapers. But the sowers were not the disciples. Verse 38 says, “…others have labored, and you have entered into their labor.” The “others” Jesus meant were all the servants of God in the Old Testament—prophets, priests, kings, and all God’s chosen ones who had served Yahweh. But Jesus added that both sower and reaper rejoice together and receive their reward.

What about the harvest related to Pentecost and Tabernacles? Consider Exodus 23:16 (ILT): “Also the Feast of Harvest, the firstfruits of your labors which you have sown in the field; and the Feast of Ingathering at the end of the year, when you gather in the fruit of your labors from the field.” The Hebrew word translated ‘firstfruits’ is BIKKURIM, meaning firstfruits. The harvest of firstfruits points to the fulfillment of Pentecost, while the “Feast of Ingathering” points to Tabernacles, when all the produce of the field is gathered. This shows that the fulfillment of Tabernacles occurs when all the work of the field is gathered—in other words, when ALL SOULS ARE HARVESTED as the result of the labor of the reapers. Thus is the good news of the kingdom of heaven proclaimed by Jesus, wherein ultimately all souls are harvested for the glory of the Father.

Now we will discuss the ‘second sign’, where Jesus healed the royal official’s son (John 4:46–54). We have discussed the ‘first sign’, when Jesus turned water into wine, whose meaning was that Jesus transformed ‘human death’ into ‘life in Christ’. The second sign continues the first, with its focus on the physical body of the official’s son.

Notice verse 53: “Then the father realized that this was the exact time at which Jesus had said to him, ‘Your son lives.’ So he and his entire household believed.” The word “lives” here is the Greek ‘zao’, a verb meaning ‘to live’ or ‘be alive’. Although the child could return to healthy life, he would still eventually die physically. This miracle was only a sign. There is meaning behind this sign. Let us look at its meaning.

When the father knew his son had recovered, he believed. Throughout the Gospel of John, we see the theme “believing in Jesus results in receiving eternal life—zoe.” Jesus’ purpose for coming to this world was not merely to perform healing miracles, but by performing miracles as “signs,” people could believe and receive zoe-life. Giving zoe-life is the purpose for which Jesus came (John 10:10). Thus, the meaning behind the miracle of healing the boy’s physical body is that Jesus will give zoe-life in such a way that a person will no longer die. But we must understand how this process occurs.

Let us explain this through Romans 8, which speaks of ‘the redemption of the body’ or ‘glorification by faith’. The redemption of the body—glorification by faith—is the peak of salvation provided for us in Christ. Romans 8:10 states, “But if Christ is in you, the body is dead because of sin…” Paul states clearly that our physical body will certainly die because of sin—even though we have experienced justification by faith and sanctification by faith, as Paul explained in the first seven chapters of Romans. Thus, if someone has only experienced justification and sanctification by faith, their salvation is not yet complete.

What then is the meaning of the redemption of the body or glorification by faith, which we call the peak of salvation? Consider several verses in Romans 8 (ILT). Verse 23: “…eagerly waiting for adoption, the redemption of our body.” Verse 17: “And if children, then heirs—heirs of God and joint-heirs with Christ—if indeed we suffer with Him, that we may also be glorified together.” Verses 19–21: “For the earnest expectation of creation eagerly waits for the revealing of the sons of God… creation itself will also be delivered from the bondage of corruption into the glorious freedom of the children of God.”

Clearly, the redemption of the body is the moment when our mortal physical body is replaced with a ‘glorified body’ like the glorified body of the Lord Jesus Christ. At His coming, we who believe will be manifested to all creation to deliver it from corruption. This is the good news of the kingdom. This is the meaning behind the sign of Jesus healing the boy’s physical body.

Now we will discuss the third sign, when Jesus healed a man on the Sabbath at the pool of Bethesda (John 5:1–18). We have discussed the meaning behind the ‘second sign’—healing the boy’s body—which pointed to the giving of zoe-life resulting ultimately in a glorified body.

Let us observe what happened in this third sign. The apostle John frequently used symbols in his writings, in which behind each symbol lies a meaning to be understood. Even the book of Revelation is written in symbolic language (Revelation 1:1, ‘semaíno’, translated ‘to show’, from the root ‘sema’, meaning symbol or sign). Thus it is appropriate for us to look for symbolic meaning in the healing at the pool of Bethesda.

John 5:2 states, “Now in Jerusalem near the Sheep Gate there is a pool, which in Hebrew is called Bethesda; it has five porticoes.” The “Sheep Gate (sheepfold)” signifies “an entrance into a religion that keeps the law,” just as in John 10:1, the term “sheepfold” refers to Judaism as a religion of law by which Israel was governed.

Bethesda means house of mercy, signifying that God’s people who practice law-keeping need God’s mercy because of the inability and weakness of the flesh (Romans 7:7–24). A “portico” signifies a place of rest for those who practice a “law-keeping religion.” The number 5 means responsibility. Thus is the meaning behind the symbols in verse 2.

Verse 3 states, “In these porticoes lay a multitude of those who were sick, blind, lame, and paralyzed, waiting for the moving of the waters.” This verse points out that those who live under the religion of the Law of Moses experience blindness, lameness, and paralysis, because human beings cannot be justified by the Law.

Verse 8 says, “Jesus said to him: Rise, take up your mat, and walk.” This is the good news of the kingdom of heaven, in which those who are sick because of the religion of the Law are healed. Jesus did not impose any requirements on this sick man, except to ask whether he wanted to be healed. This question is very important, because generally those who are sick due to the “religion of the Law” no longer desire or expect to be healed. They have become accustomed to and comfortable with religious rituals, even unaware that they are spiritually paralyzed, blind, and lame.

What, then, is the meaning behind this third sign Jesus performed? Jesus not only imparted His life (zoe) to the sick, but specifically healed those living under the religion of the Law. Yet the difficulty for religious people is that they have become too comfortable with their condition.

How is the Christian world today? As we know, Christianity has become a religion full of rules—organizational rules, denominational rules, rules imposed by religious leaders, and even rules imported from the Old Testament, particularly the laws of tithing (money), firstfruits (money), and many others. As in the case of the pool of Bethesda, Christians today are generally very comfortable with their condition and unable to receive the good news of the kingdom of heaven which is given without conditions.

We continue our discussion of the third sign, in which Jesus healed a man on the Sabbath at the pool of Bethesda (John 5:1–18). After Jesus healed him on the Sabbath, “… the Jews persecuted Jesus because He did these things on the Sabbath” (5:16). But Jesus answered that His Father is

working until now, and He also works (5:17). Here we see a conflict between Jesus and the Jewish religious leaders concerning the meaning of the Sabbath.

Let us speak about the meaning of the Sabbath for Israel. For Israel within the Mosaic Covenant, the Sabbath was a sign of the covenant between Yahweh and Israel (Exodus 31:12–17; Ezekiel 20:10–26; Leviticus 23:3). God reminded Israel that He created the heavens and the earth in six days and sanctified the seventh day as a ‘day of rest’. Israel had to follow this pattern: six days of work and rest on the seventh day. Anyone in Israel who violated the Sabbath was to be put to death.

The Jewish religious leaders did not understand that Jesus came as the Messiah to establish the New Covenant with Israel and to ‘fulfill’ the covenant sign of the Sabbath. Here we will see several facts about the Sabbath in relation to the New Covenant.

First, Jesus explained that the Sabbath was made for man, not man for the Sabbath (Mark 2:27). Its purpose was to give true rest, not to be a religious ritual. The ritual observance of the Sabbath was only symbolic and temporary for Judaism until its fulfillment arrived.

Second, Jesus declared that He is Lord of the Sabbath (Mark 2:28). This means He is greater than the ritual of keeping the Sabbath. He Himself would fulfill the Sabbath and bring true rest to those who believe Him (Matthew 11:28–30). The fulfillment of the Sabbath and other symbols is “Christ in you” (Colossians 2:16–17; 1:27). If a believer lives in Christ and obeys His inner leading, then even while working he still experiences “true rest” day by day.

Third, all the moral laws of the Law (the Ten Commandments) are not abolished but fulfilled in the law of loving one another given by Jesus to His disciples on the night before His death (John 15:12). But the Sabbath law has been annulled/fulfilled for believers. There is no “Christian Sabbath” in the context of the New Covenant. Every believer has already entered the ‘true Sabbath rest’ in Christ.

We have stated that the Sabbath was the covenant sign between Yahweh and Israel. So, what is the covenant sign between believers and God in the New Covenant? The sign or seal of the New Covenant is the Holy Spirit (Ephesians 1:13–14; 2 Corinthians 1:22). The Holy Spirit within the believer is the sign or seal of the New Covenant. That is why believers worship “in spirit and in truth” (John 4:23). Next, we will discuss “Sunday,” which is often misunderstood as the Christian “Sabbath.”

We have explained the meaning of the Sabbath in the light of the New Covenant. The debate between Jesus and the Jewish religious leaders was that they observed the Sabbath literally, while Jesus brought the essence of it—the fulfillment. Religious people always try to follow rules to gain favor from God.

The Gospel of John records many conversations or debates between Jesus and the Jewish religious leaders. We must understand the meaning of these debates, because Christianity too has become a religion with many religious rules in each denomination. Now we will discuss ‘Sunday’, often misunderstood as the Christian “Sabbath.” In Christian practice, Sunday worship has become a rule that must be obeyed by every Christian—almost replacing the meaning of the Sabbath for Israel. This is important to examine because the worship Jesus taught is worship in spirit and truth (John 4).

Let us consider a few verses or reasons commonly used to support the requirement of Sunday worship. Note that if Christians feel led by the Lord to gather on Sunday, that is not wrong at all. What we should question is making Sunday worship a mandatory rule for all Christians.

The common argument is that Sunday (the first day of the week) is the day of Jesus’ resurrection. Therefore Christians must celebrate the resurrection every Sunday. But Jesus instructed us to remember ‘His death’ through the symbols of bread and wine. The early church did this daily, from house to house, in rotation (Acts 2:46).

There is also a case where believers gathered on the first day of the week to break bread (Acts 20:7). There is no indication in the New Testament that Christians are commanded to hold Sunday worship to commemorate the resurrection. Next, Paul instructed the Corinthians to set aside money on the first day of every week (1 Corinthians 16:2). Paul was not commanding them to gather for worship on the first day. He was telling them to set aside money at home on that day so that collections would not need to be made when he arrived. There is no other New Testament passage that supports a rule requiring Sunday worship.

Some interpret ‘the Lord’s Day’ in Revelation 1:10 as Sunday, and therefore claim Christians must worship on Sunday. This interpretation is forced. The term ‘the Day of the Lord’ in the Old Testament often means a day of darkness or judgment (Amos 5:18; Isaiah 22; Jeremiah 30:1–17; Joel 1–2; Zephaniah 1).

In the New Testament it can mean judgment or a time when God visits His people (Acts 2:20; 1 Corinthians 1:8; 5:5; 2 Corinthians 1:14; 1 Thessalonians 5:2; 2 Thessalonians 2:2; 2 Peter 3:10). Thus “the Lord’s Day” in Revelation 1:10 is best understood as the day the Lord visited John and gave him revelation.

What, then, is the motivation behind making Sunday worship a requirement? We know that the fall of the church occurred because certain leaders, with false teachings, tried to draw the Lord’s disciples after themselves (Acts 20:28–30). It cannot be denied that a useful way to bind people to follow leaders is to create religious rules. One such rule is mandatory Sunday worship. These religious rules actually hinder believers from worshiping in spirit and truth as Jesus taught.

We continue discussing the third sign in John 5:1–18. We have explained that the meaning behind this sign is that Jesus heals those who live under the religion of the Law. Because He healed on the Sabbath, the Jewish leaders opposed Him. We have examined the Sabbath and the requirement of Sunday worship. Now we consider another reason the Jewish leaders opposed Him. John 5:18 states: “For this reason the Jews sought all the more to kill Him, because not only did He break the Sabbath, but He also called God His Father, making Himself equal with God.”

Another issue for the Jewish leaders was “blasphemy,” because by calling God His Father, Jesus made Himself equal with God. This revelation about the relationship between Jesus and the Father was new. The Jewish leaders understood Yahweh as “Father” only in the sense of Creator or Originator. But when Jesus brought new revelation, they could not accept it. Why could they not accept new revelation?

To explain this, we must first understand the nature of religion, in this case Judaism. In one sense, Judaism began with the ‘revelation to Moses’. The Jewish leaders proudly called themselves ‘disciples of Moses’. They were convinced that God had spoken and given His revelation through Moses (John 9:29). This is true—but what they failed to understand is that divine revelation is ‘progressive’. Religious people cannot accept new revelation.

In the Synoptic Gospels we find the saying that “old wineskins cannot hold new wine” (Matthew 9:17; Mark 2:22; Luke 5:37). The context is a question about fasting. We must remember that John the Baptist belonged to the dispensation of the Law, even though he preached that the kingdom of heaven was near. The “old wineskin” is the dispensation of the Law; the “new wine” is the new revelation of the kingdom of heaven that Jesus proclaimed. Naturally, those of the Law cannot accept the “new wine” of the kingdom. They believe “the old wine is better” (Luke 5:39). Those who have drunk the old wine of religion do not want the new. Such is the nature of religion. Religion is static. Religious people remain in their comfort zone. They do not advance—and indeed cannot.

Let us apply this understanding of religion to Christianity. Christianity has become a religion—the Christian religion. Consider the history of the church for the last 2,000 years. Whenever a new movement or new revelation emerged, those of the established Christian religion persecuted it, because they could not accept “new revelation.”

So it is today. The revelation of the ‘kingdom of heaven’ cannot be accepted by Christian religious leaders. Those who proclaim the good news of the kingdom will stand outside the “camp” of institutional Christianity. But those who receive grace—who do not have a ‘Christian religion’ but Christ’s ‘life’—can receive new revelation.

We now come to the ‘fourth sign’, recorded in John 6:1–15. This sign is the miracle in which Jesus fed five thousand men with only five loaves and two fish. After the crowd witnessed this miracle, they sought to take Him by force and make Him king. Notice verse 15: “Therefore when Jesus perceived that they were about to come and seize Him to make Him king, He withdrew again to the mountain by Himself.” Indeed, Jesus came into the world as King, as He told Pilate (18:37). But the crowds who experienced His miracle did not understand God’s ways. Let us examine why Jesus withdrew alone to the mountain.

The crowds understood the Messianic kingdom as a physical, earthly kingdom like David’s. This concept was taught by the Jewish religious leaders. Once, Jesus tried to correct their concept of the Messianic kingdom. Matthew 22:41–46 states: “While the Pharisees were gathered together, Jesus asked them, saying: What do you think of the Messiah? Whose son is He? They said to Him: The Son of David. He said to them: How then does David in the Spirit call Him ‘Lord,’ saying: The LORD said to my Lord…? If David calls Him Lord, how is He his son?”

The Jewish leaders could not answer because they believed the Messianic kingdom must be like David’s earthly kingdom. They did not understand that David’s earthly kingdom was only a ‘symbol’ or ‘shadow’ of the spiritual kingdom of the Messiah (the kingdom of heaven). Jesus told Pilate that His kingdom is not of this world (John 18:36).

That is why both Jesus and John the Baptist cried out, “Repent, for the kingdom of heaven is at hand.” To repent, or ‘metanoia’, means to change one’s concept or way of thinking. If the Jewish religious leaders did not change their concept of the Messianic kingdom, they would not be able to receive Jesus.

Indeed, religion is inherently physical. Religion can always be observed with the physical eyes. The Jewish religion (Judaism) could be clearly seen. They had the Temple with all its visible rituals. They were completely unaware that all of these were merely symbols. When Jesus came and brought the ‘reality’ or ‘essence’ behind all those symbols, they rejected Him and considered Him a deceiver, a blasphemer, and so on.

Let us now look at Christianity today. Has Christianity not also become a religion? When the Holy Spirit was poured out on the Day of Pentecost, Christianity had not yet become a religion. Why? Because even though the early church (its people) could be seen physically, their movement was not easily visible, for they all moved according to the leading of the Holy Spirit. There are 70 occurrences of expressions like ‘the Holy Spirit led’, ‘the Holy Spirit forbade’, ‘the whisper of the Spirit’, and so on, in the 28 chapters of the book of Acts. History records that roughly 200 years later, the early Christians had conquered the then–known world, moving only from house to house—without buildings, without organizations, without the trappings that are commonly found in a religion.

Then, after Emperor Constantine accepted Christianity in 313 AD, buildings and cathedrals began to be built, rituals, creeds, rules, and all things typical of an established religion. This has continued in Christianity to this day. The Christian religion is visibly clear—its denominational buildings, the robes of its religious leaders, its rituals, its organizational rules, and so on. Certainly, the Christian religion cannot receive the good news of the kingdom of heaven.

Before we enter into the fifth sign, in which Jesus walks on water, let us continue the story of Jesus feeding the 5,000. Because Jesus knew that the ‘crowd’ would come and try to take Him by force to make Him king, He withdrew to the mountain by Himself. The next day, the ‘crowd’ searched for Jesus, found Him on the other side of the sea, and asked, “Rabbi, when did You get here?” (6:25).

Jesus answered the crowd firmly, “…Truly, truly, I say to you, you are seeking Me not because you saw the signs, but because you ate the loaves and were filled. Work not for the food that perishes, but for the food that endures to eternal life…” (6:26–27). From this verse we see that the miracles of Jesus have spiritual intentions behind them. Certainly Jesus loved the crowd and met their physical need for bread. But the primary purpose of Jesus’ coming to the world was not merely to perform miracles. Jesus came so that we may receive His life (John 10:10).

His life, symbolized by the Tree of Life in the Garden of Eden, is what we need to resolve the root of our problem caused by sin. The devil seeks to trap humans so that they focus only on physical needs. Meanwhile Jesus stated clearly that man shall not live by bread alone, but by every word of God. In the Gospels, those who followed Jesus—called “the crowd”—followed Him because of the miracles they saw. They were unable to perceive the meaning behind each miracle Jesus performed.

Jesus rebuked the attitude of the crowd that followed Him merely because of His miracles. That is why Jesus said, “Work not for the food that perishes, but for the food that endures to eternal life.” Physical bread is needed only as long as we live in our physical bodies. But our spirit needs the life of Christ (‘zoe’) in order to become like Him in image and likeness.

Let us talk briefly about the role of miracles in the preaching of the Word. Many people assume that miracles can make people believe in Jesus. This is not the case. Notice John 12:37: “Though Jesus had performed so many signs before them, they still did not believe in Him.” Miracles may confirm or strengthen the Word preached (Acts 14:3), but miracles themselves cannot make someone believe in Jesus. A person can believe in Jesus only because he receives grace from the Father in heaven. Truly, the faith we have is ‘faith in Christ’, a faith granted to us by the Father in heaven. Our part is only to ‘keep’ the faith given to us, as Paul testified at the end of his life (2 Timothy 4:7).

Jesus desires that a person follow Him because he sees the signs/miracles He performs. If someone sees the miracle of the five loaves and two fish, then he can understand that Jesus is the true food. Jesus is the bread of life. If someone works and seeks Jesus, who is the true food, then this is pleasing to Him.

Let us continue the story of Jesus feeding the 5,000 (John 6). After Jesus rebuked the crowd for not seeing the sign behind His miracle, He said, “…I am the bread of life; whoever comes to Me shall never hunger, and whoever believes in Me shall never thirst” (6:35). The term ‘life’ here is ‘zoe’, the kind of life that Elohim lives. This is the primary purpose of Jesus’ coming to the world—to give ‘zoe’-life to everyone who believes (10:10).

This ‘zoe’ life is related to the matter of “eating,” meaning that we must “eat” ‘zoe’ life so that we will never hunger or thirst again. How can we eat His life? Many Christians think that by reading the Bible, they automatically “eat” ‘zoe’ life. Not so, my brother. The Pharisees and scribes studied their Scriptures (the Old Testament), yet they did not come to Jesus to receive ‘zoe’ life (5:39–40). Why? Because “It is the Spirit who gives life; the flesh profits nothing. The words that I speak to you are spirit and are life” (6:63).

The term ‘flesh’, translated from the Greek ‘sarx’, does not mean the human body. We can understand the meaning of ‘sarx’ by examining Romans 8:6: “For the mind of the flesh is death, but the mind of the Spirit is life and peace” (ILT). The flesh has a mindset, and this mindset is death. Therefore, if someone reads the Bible with a ‘fleshly mindset’, he cannot eat ‘zoe’ life. A person with a fleshly mindset will find only the “written law” of Scripture, which brings death (2 Corinthians 3:6).

Thus the Pharisees and scribes had a fleshly (physical) mindset, not a spiritual one. They assumed that the Messianic kingdom had to be like the physical kingdom of David, for the Messiah is the son of David. This mindset is what led them to kill Jesus, who is ‘zoe’ (“I am the life,” 14:6), even though they diligently studied the Scriptures. Truly, the flesh is a mindset, and the mindset of the flesh is a physical mindset, not the mindset of the Spirit. The Pharisees and scribes, having a ‘fleshly mindset’, not only failed to eat ‘zoe’ life, but even killed Jesus, who is the very ‘zoe’.

If so, how can we eat ‘zoe’ life? Jesus clearly said that no one can come to Him unless he is drawn and taught by the Father in heaven (6:44–45). Therefore, we must be drawn and taught by the Father; then we will be able to eat ‘zoe’ life. All of this depends on the grace and favor of the Father who draws us and gives us His teaching.

Let us apply this truth to the Christian world. Do most church leaders have a fleshly mindset? Let us examine the origin of the many denominations in Christianity. Paul warned the church leaders (elders) in Ephesus that fierce wolves would come, causing some leaders to draw the Lord’s disciples after themselves (Acts 20:28–30). Church leaders are supposed only to equip the Lord’s disciples so that they may build up the Body of Christ (Ephesians 4:11–12). But because leaders drew disciples to themselves, some of the Lord’s disciples followed this leader, and others followed that leader.

Observe why the Church (a woman) is symbolized by Babylon in Revelation 17:5. We know that Babylon was the kingdom built by Nimrod (Genesis 10:10). If a person can see spiritually, he will realize that denominations are nothing other than earthly (human) kingdoms built by each church leader. Every denomination will draw the Lord’s disciples, and every denomination will have its own “Nimrod.” The existence of denominations in the Christian world proves that church leaders have a fleshly mindset.

The fleshly mindset builds earthly kingdoms for themselves. Denominational leaders are not building the kingdom of heaven (the Messianic kingdom), but are building a physical ‘kingdom of David’. That is why the good news of the kingdom of heaven cannot be understood or accepted by denominations. How could leaders accept the spiritual message of the kingdom of heaven when they are busy building their own kingdoms?

We will now discuss the expression that frequently appears in the Gospel of John: “I am…” We know there are seven ‘I am’ statements in the Gospel of John. We have discussed the ‘bread of life’ in the statement “I am the bread of life”; therefore, let us now focus on the expression ‘I am’.

The expression ‘I am’ is translated from the Greek ‘ego eimi’. In John 8:58 we read, “Jesus said to them, ‘Truly, truly, I say to you, before Abraham was, I am.’” The phrase ‘I am’ here is ‘ego eimi’. With this declaration, Jesus linked Himself to Yahweh, who declared Himself as I AM in Exodus 3:14: “… I AM WHO I AM…” (ILT). The Hebrew expression for I AM WHO I AM is ‘Ehyeh Asher Ehyeh’, meaning Elohim who is ‘actively, eternally present’. Truly, the declaration ‘I am’ (ego eimi) may only be spoken by Jesus. The Jewish religious leaders understood this expression, which is why they accused Jesus of equating Himself with Yahweh and of blaspheming Elohim when He said ‘I am’ (ego eimi) in Mark 14:61–62.

We have stated that one of the messages of the Gospel of John is the relationship between Jesus, as the Son of Elohim, and the Father in heaven. This was the reason the Jewish religious leaders gave to Pilate to have Jesus put to death: “…We have a Torah, and according to our Torah, He must die because He made Himself the Son of Elohim” (John 19:7, ILT).

Jesus’ declaration ‘I am’ reveals what Elohim truly is. Is Elohim two—Father and Son? Or is Elohim three, yet one in deity? Is Elohim Triune or One? It seems necessary to repeat the author’s view of what Elohim is. According to the author, based on Jesus’ declaration ‘I am’, Elohim is actually a Family. There is the Father, the Son, and the Mother in one family.

Let us repeat the basis for this view:

First, throughout the Gospel of John there are many statements of Jesus regarding the Father–Son relationship. This revelation of the Father–Son relationship was new to the Jewish leaders. The Jews indeed knew Yahweh as Father, but as Father in the sense of Creator (originator), not as Father in the way Jesus meant.

Second, there is a “feminine” aspect within Elohim. Genesis 1:2 states, “… the Spirit of Elohim was hovering over the waters” (ILT). The word ‘hovering’ (‘rachaph’) may also mean ‘brooding’, like a hen brooding over her eggs. This speaks of the feminine aspect of Elohim.

Third, one of the names of Elohim is ‘El Shaddai’, where El means ‘the Almighty’, while the root of ‘Shaddai’ is ‘shad’, meaning ‘breast’. This also refers to the feminine aspect of Elohim.

Fourth, humans created in the image and likeness of Elohim are male (masculine) and female (feminine).

Fifth, the expression “born of the Spirit” (John 3:8) implies a feminine aspect of the Spirit.

Therefore, based on these reasons, the author believes that Elohim is a Family. Thus, Jesus’ declaration ‘I am’ reveals that Elohim is a family.

We have emphasized that Jesus’ declaration ‘I am’ reveals that Elohim is a Family. Therefore, the expression “I am the bread of life” shows that Elohim as a Family provides “bread of life” for all members of His Family. All who receive Him are given authority to become children of Elohim—meaning believers become part of the Family of Elohim, or part of Elohim who is the Family, and surely receive “bread of life” to meet their needs. This is what we must meditate on continually

that Jesus said, “I am the bread of life,” and therefore, we as members of His Family will always receive the “bread of life.”

The Church, as believers, can be described in various aspects. For example, the church is the bride of Christ, the Body of Christ, members of the Messianic kingdom, and so on. But in relation to Jesus’ declaration “I am the bread of life,” the church is the member of His Family and will always receive the supply of “bread of life.”

We should not mix the truth of “the church as members of the Family of Elohim” with “the church as members of the Messianic kingdom.” As members of the Family of Elohim, all church members surely receive the supply of the “bread of life.” But as members of the Messianic kingdom, believers who have not matured in ‘zoe’ life cannot yet reign with Christ in the coming age when Christ will fully establish His kingdom on earth.

In Christianity, these two truths—the church as the Family of Elohim and the church as the Messianic kingdom—are mixed together. The expression “believe in Jesus, go to heaven” proves this confusion. As we know, throughout the Gospel of John there are many statements that “whoever believes in Jesus has eternal life” (the seed of ‘zoe’ life). The bread of life is ‘zoe’ life, because Jesus said, “I am (‘ego eimi’) zoe” (John 14:6). Therefore, believing in Jesus only gives the seed of ‘zoe’ life. And as members of His Family, every believer surely receives the supply of ‘zoe’ life or the bread of life daily. However, to reign with Christ as members of the Messianic kingdom in the coming age, believers whose ‘zoe’ life has not matured cannot yet reign on earth.

In general, the difficulty in understanding the church as the Family of Elohim and the church as the Messianic kingdom arises from the concept of heaven in Christianity. In Christianity, it is commonly understood that believing in Jesus leads to heaven “far away, up there,” whereas its streets are made of gold and its only activity is to praise and worship God. Such a concept of heaven is very misleading. The Christian world does not understand that the Messianic Kingdom will be established entirely on earth, and only the mature members of the Messianic Kingdom will take part in it. The Church, as the mature members of the Messianic Kingdom who can function as priests and kings, are the ones who will reign on earth in the age to come (Revelation 5:10; 20:4).

Thus, the Church as the members of the family of Elohim will surely be blessed and receive the “bread of life” every day. But the Church, as members of the Messianic Kingdom, must grow to maturity so that they may reign together with Christ in the coming age (often called the thousand-year Kingdom or the Millennium) which will be established on earth.

We are still discussing the ‘fourth sign’ concerning the miracle of the five loaves and two fish, and concluding it with the response of the crowds and also Jesus’ disciples, when Jesus said, “I am the bread that came down from heaven.” The crowds (the Jews) grumbled and said, “Is this not Jesus, the son of Joseph, whose father and mother we know? How can He now say, ‘I have come down from heaven’?” (John 6:42).

Naturally the crowds murmured, because their motivation in following Jesus was that they had eaten physical bread, and had seen the miracles of healing He performed on the sick (6:2). But it turns out that some of Jesus’ disciples also “stumbled” when Jesus said, “I am the bread that came down from heaven.” Notice verse 60: “This is a hard saying; who can accept it?” Even verse 66 states, “From that time many of His disciples turned back and no longer followed Him.”

After Jesus saw that many of His disciples no longer followed Him, He asked the twelve, “Do you also want to go away?” (6:67). Peter answered Him, “Lord, to whom shall we go? You have the words of eternal life; and we have believed…” (6:68–69). Peter’s answer proves that he had received grace and had been taught by the Father (6:44–45). Peter understood that Jesus’ words were eternal life (‘zoe aionios’), and he ‘believed’. Indeed, the important revelation in the Gospel of John is: ‘those who believe in Jesus receive the seed of zoe life’. If a disciple has received revelation as Peter did, then he will not “stumble” at the hard sayings of Jesus.

Let us briefly discuss the expression ‘zoe aionios’, which is translated above as ‘eternal life’. We need to discuss this expression because, generally in the Christian world, “eternal life” is understood as going to heaven “far away up there” (often called the Father’s House or the New Jerusalem) and living forever with the Lord Jesus. Such an understanding comes from not knowing the truth of the good news (gospel) of the Kingdom of Heaven.

As we already know, ‘zoe’ is the kind of life that comes from Elohim, which is given into the inner being of every believer. This ‘zoe’ life causes us to truly know the Father and to know Jesus Christ whom He sent (John 17:3). The ‘zoe’ life given by Jesus to each believer is still in the form of a seed, and it must grow (the parables of the Kingdom of Heaven in Matthew 13). If the heart of a believer is like “good soil,” meaning that he hears the word of the Kingdom and understands it, he will bear fruit. Certainly, there are Christians who are born again (having received ‘zoe’ life), but do not grow because there are “rocks” in their hearts so that the word of the Kingdom does not take root. There is also “thorny soil” so that the word of the Kingdom does not grow because of the deceitfulness of wealth and worries. Therefore, not all born-again Christians will reign together with Jesus in the thousand-year kingdom that will be established on earth at His coming.

Furthermore, the term ‘aionios’ is also misunderstood by the majority of Christians and translated as “eternal,” meaning “forever.” The term ‘aionios’ comes from ‘aion’, which must be translated as ‘age-long’ or referring to a period of time. Thus, ‘zoe aionios’ is the life of Elohim that enters into the dimension of time. And everything that enters into the dimension of time must grow, just as human bodies, animals, and plants grow. Therefore, ‘zoe’ life must also grow within the believer.

If a Christian receives grace not only to be called the Church (‘ekklesia’ = the called-out ones) but also ‘chosen and faithful’ (Revelation 17:14), then he will take part in the Kingdom of Heaven that will be fully established on earth at His coming.

Now we enter the ‘fifth sign’ in John 6, where Jesus walks on water. The disciples were crossing the lake without Jesus, heading toward Capernaum. In the middle of the journey, they were struck by a storm because a strong wind blew, and the sea became rough (6:18). In such a condition, suddenly Jesus came walking on the water toward the boat, and the disciples were frightened, but Jesus said, “It is I; do not be afraid.” Verse 21 states, “Then they willingly received Him into the boat, and immediately the boat reached the shore where they were heading.”

As we know, the apostle John uses the term “sign” for the miracles Jesus performed. A “sign” means there is a spiritual meaning behind it. And because we know that a recurring theme in the Gospel of John is that believing in Jesus brings ‘zoe’ life, we should understand the event of Jesus walking on water as the solution provided by ‘zoe’ life for certain conditions.

The turbulent sea can be understood as human life experiencing various storms, whatever the cause. The solution to the storms of human life is still the ‘zoe’ life. The ‘zoe’ life within the believer’s inner being is the solution Jesus provides. In the seed of the ‘zoe’ life there is the love of Christ, the joy of Christ, the peace of Christ, the patience of Christ, the kindness of Christ, the goodness of Christ, the faithfulness of Christ, the gentleness of Christ, and the self-control of Christ (Galatians 5:22). These are the fruits of the Spirit we greatly need in facing the storms of life. But we must remember that the term ‘fruit’ is singular in Greek. This means that God does not give love, joy, or peace as separate gifts. Jesus gives only one thing: the ‘zoe’ life. If the ‘zoe’ life continues to grow within us, we will possess all nine fruits of the Spirit in abundance. This is the meaning of ‘abundance’ in John 10:10.

Furthermore, the sign/miracle of Jesus walking on water also means that the ‘zoe’ life can overcome problems in the physical realm. Any physical problem can be overcome or subdued by the ‘zoe’ life. Truly, the ‘zoe’ life within us is the Kingdom of Heaven within us. Why is this so? Luke 17:21, which says that the Kingdom of God is “in the midst of you,” is actually a mistranslation of the Greek term ‘entos’. This Greek term appears only twice in the New Testament; the other occurrence is in Matthew 23:26, where ‘entos’ is correctly translated as ‘inside’ (in Indonesian LAI), or ‘within’ in many English versions. Therefore, the Kingdom of Heaven is within us, and this Kingdom of Heaven within our inner being can subdue difficulties and challenges in the physical realm.

However, at this time the Kingdom of Heaven has not yet been fully manifested on earth. But at Jesus’ coming, the Kingdom of Heaven that is within us will be fully manifested on earth. The people of the Kingdom will also be manifested on this earth with glorified bodies (Romans 8:19–21). Thus, the manifestation of the Kingdom of Heaven and the manifestation of the sons of Elohim will subdue everything on earth, including physical matters. Through the ministry of the sons of Elohim, this earth will move toward the New Earth, and of course also the New Heaven. This is the meaning behind the fifth sign.

We enter John 7 and discuss Jesus’ words to His brothers, who did not yet believe in Him, before the Feast of Tabernacles (John 7:1–9). Notice verse 7: “The world cannot hate you, but it hates Me because I testify that its works are evil.” Who or what is the ‘world’ Jesus refers to here?

We have discussed that the Greek term ‘kosmos’ means ‘system’, which in Indonesian is often translated ‘world’. In a dictionary, a system is a group of things working together under certain rules or shared values. Economics, politics, society, and also religion in this world have all become systems. And the ruler of this ‘world’ or ‘system’ is the devil (John 16:11; Ephesians 2:2; 6:12). That is why 1 John 2:15–16 states, “Do not love the world or anything in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not from the Father but from the world.”

If so, who is the ‘world’ in verse 7 that hates Jesus? Clearly, the world that hates Jesus here is the ‘religious system of Judaism’. Those within the system of Judaism, especially its leaders, are the ones who hated Jesus. Why did they hate Jesus? The answer is clear in verse 7: because Jesus testified that the works of those within the religious system were evil.

Let us look directly at the condition of the Church after the outpouring of the Holy Spirit on the day of Pentecost in Jerusalem. In Revelation chapters 2 and 3, three false teachings that entered the Church are clearly described: the teachings of the Nicolaitans, Balaam, and Jezebel. We will not examine these three false teachings in detail, but only briefly.

The teachings of the Nicolaitans and Jezebel caused ‘hierarchy’ to enter the Church, and leaders seized the authority of the Lord Jesus as the Head of the Church. This divided the Church into clergy and laity, or congregation and pastors. The teaching of Balaam caused the practice of commerce within the Church to be legitimized (in the form of ‘teaching’). That is, business practices within the Church were justified and even taught. Are not these three false teachings officially practiced, justified, and even taught in theological schools within Christianity today?

The early Church in the time of Peter and Paul, who were martyred around AD 67, had not yet been infiltrated by these false teachings. Later, in the time of the apostle John, around AD 90–95, the Church finally embraced these three false teachings. Leaders like “Diotrephes–Diotrephes” began to appear in the Church, who even rejected the apostle John and his team. This fall of the Church was foretold by Paul in Acts 20:29: “I know that after my departure, savage wolves will come in among you and will not spare the flock. Even from your own number men will arise and distort the truth (Jezebel, Balaam, Nicolaitans) in order to draw away disciples after them.”

Let us observe Church leaders today and compare them with how early Church leaders ministered. Colossians 2:19 states, “They have lost connection with the Head, from whom the whole body, supported and held together by its ligaments and joints, grows with God’s growth.” Notice the function of the “ligaments and joints” in a body (the organism = the Church). These ligaments and joints represent the leaders of the Body (the organism = the Church) who function to “support and hold the Body together,” so that the Body experiences divine growth.

However, the nature of Church growth changed after some leaders began to ‘draw Jesus’ disciples to follow themselves’. Instead of equipping the disciples, as Ephesians 4:11–12 commands, these leaders attracted followers to themselves and taught the three false doctrines mentioned above. Thus today the Church is fragmented into tens of thousands of denominations. The growth of the Church is no longer the ‘growth of the Body’, but the ‘growth of “parts of the Body” (denominations)’.

When Jesus came into the world, He testified that the deeds of the leaders of Judaism were evil. Therefore they hated Jesus. Similarly, throughout the ages, the disciples of Christ who preach the good news of the Kingdom of Heaven and refuse to participate in these three false teachings will be ostracized and rejected by the Christian world.

Before we continue our discussion in John 7, we must clarify and apply Jesus’ words about the religious system of Judaism that hated Him to the Christian world. We learned that Judaism hated Jesus because He testified that their works were evil (7:7). This must be emphasized because in the Christian world (the Christian religious system) it is commonly believed that denominations are the Church. Generally, Christian leaders teach that denominations are the Church.

In theological schools, it is typically taught that the Church has two aspects: the “visible Church” and the “invisible Church.” The “visible Church” is the Church that is seen by the physical eyes, such as people worshiping in Lutheran, Calvinist, Pentecostal, Charismatic, and other traditions. The “invisible Church” refers to Christians all over the world who are “born again” (true Christians), and only God can see and know them. This teaching began with Martin Luther and has been accepted widely in Christianity. Thus, people no longer distinguish between the Church and denominations.

But for the people of the Kingdom who love the Scriptures, this cannot be accepted. Why? Clearly, the emergence of denominations is caused by leaders who draw Jesus’ disciples to follow themselves. Paul firmly states that such behavior is the result of an attack from savage wolves (Acts 20:30). The behavior of denominational leaders divides the Body of Christ. And dividing the Body of Christ is an evil deed.

Let us briefly observe the teaching of Jezebel related to the behavior of Church leaders who draw Jesus’ disciples to themselves. We know that “Jezebel” in the book of Revelation is a symbol, because the book of Revelation reveals Jesus Christ and His Church using symbolic language (Revelation 1:1). Yet Jezebel was a real woman in history, the wife of King Ahab. Why was “Jezebel” chosen as a symbol of false teaching in Revelation 2:20, as it is written, “…that woman Jezebel…teaches and misleads My servants…”? It is because one of Jezebel’s actions was usurping her husband’s authority in the case of Naboth’s vineyard, by “…writing letters in Ahab’s name and sealing them with the king’s seal…” (1 Kings 21:8). Jezebel’s action was an act of usurping the king’s authority.

Although Jezebel’s intention was to “support” her husband’s wicked desire, her act of usurping her husband’s authority was made a symbol in Revelation. In principle, the behavior of Church leaders who draw Jesus’ disciples to themselves and build denominations is the same as Jezebel’s action. These leaders place themselves in authority over the congregations they draw. This is an evil act that divides the Body of Christ.

In truth, Jesus does not distinguish Himself from the church. When Saul persecuted the church, Jesus said, “I am Jesus, whom you are persecuting” (Acts 9:5). Certainly, dividing the church is an act that wounds the Lord Jesus as the head of the church who has direct authority over each of its members.

Does the Father in heaven not bless the Christian world because of the behavior of leaders who divide the church? Not only the Christian world—even the world in general is greatly blessed by the Father in heaven. The Father willingly gave His only Son to redeem the sins of the world. Therefore, the Christian world is greatly blessed by the Father. However, the Father’s blessings cannot be used as proof that the actions of leaders who divide the Body of Christ are right. The Father’s blessings simply prove that He is a good Father.

At the coming of Jesus, we will all stand before the judgment seat of Christ. It is here that Jesus will speak frankly as written in Matthew 7:21–23. Truly, to seize Jesus’ authority over His church is the same as rejecting His Lordship over His church, even though the mouths of the leaders cry out, “Lord… Lord.”

How does the Father in heaven respond to the condition of the church, which has been divided into tens of thousands of denominations? The Father appoints His overcomers—simple people in the Christian world who refuse to take part in the false teachings of Jezebel. Throughout the ages of the church, the Father has had His overcomers who will appear when the kingdom of heaven is fully manifested on earth (Romans 8:19–21).

Let us continue our discussion in John 7. Note verses 38–39: “Whoever believes in Me, as the Scripture has said, rivers of living water will flow from within him. By this He meant the Spirit, whom those who believed in Him were later to receive. For the Spirit had not yet been given, because Jesus had not yet been glorified.”

These verses emphasize that from within the church—that is, from the hearts (inner being) of those who believe—rivers of living water will flow. These rivers (streams) of living water are the Spirit. We must distinguish the term ‘Spirit’ here, because this Spirit had not yet come when Jesus spoke these words. Indeed, the Holy Spirit has always existed and has been present with the Father and the Son from eternity. But ‘the Spirit’ here had not yet come because Jesus had not yet died and risen—He had not yet been glorified.

After Jesus died and rose again, then the Spirit was given to His disciples. In John 20:22 we read: “He breathed on them and said, ‘Receive the Holy Spirit.’” Later, on the day of Pentecost, the disciples also received the outpouring of the Holy Spirit. This does not mean that the disciples received two different Spirits. Rather, the function of these impartations of the Spirit had their own specific characteristics. After the resurrection of Jesus, the disciples received the Spirit who imparts ‘zoe’, because 1 Peter 1:3 affirms that we are born again (receive ‘zoe’ life) through the resurrection of Jesus Christ. But on the day of Pentecost, the disciples received the outpouring of the Holy Spirit so that they might become His witnesses. The first relates to the impartation of the seed of ‘zoe’ life within the inner being, while the second relates to the gifts of the Spirit that empower them to be witnesses.

Let us compare the facts above with the truth we have already discussed—that the kingdom of heaven is within the church (Luke 17:21 and Matthew 23:26; the Greek term ‘entos’ must be translated as ‘within’). The kingdom of heaven was already manifested in the person of Jesus when He was on earth. After His death, resurrection, and ascension into heaven, the church was born, and within the inner being of its members exists the reality of the kingdom of heaven. The church is the “instrument” to bring the kingdom of heaven into full manifestation on earth.

But as we know, the church has fractured into tens of thousands of denominations. In such a condition, the church can no longer fully function as the instrument to manifest the kingdom of heaven on earth. Why is this? Note that these denominations are actually human kingdoms built by the leaders of each denomination.

If we observe the symbol of the woman in Revelation 17–18, it becomes clear that the woman (symbolizing the church) is given the name (characteristic/identity) “Babylon” or “the great city” (Revelation 17:5,18). Why? Because Babylon was the human kingdom established by Nimrod as its leader (Genesis 10–11). Therefore, the church here is given the characteristic of a human kingdom built by “Nimrods.” The church described in Revelation 17–18 consists of denominations built by these “Nimrods.” This is why we say that denominations are human kingdoms established by their leaders. The church should be the instrument to bring the kingdom of heaven to earth, but instead it has built human kingdoms on earth. Under such conditions, the church certainly cannot fully manifest the kingdom of heaven on earth. The prayer Jesus taught—“Your kingdom come, Your will be done on earth”—cannot be fulfilled by human kingdoms (denominations).

Next, we will examine the woman in Revelation 12 to understand how the Father brings the kingdom of heaven into full manifestation on earth.

We have briefly discussed the woman (the symbol of the church) in Revelation 17–18. We have affirmed that within the inner being of every church member there flow rivers of living water (the Spirit), and that within their inner being lies the reality of the kingdom of heaven. The church as a whole is the instrument to manifest the kingdom of heaven in fullness on the earth. But we know that the church symbolized by the woman in Revelation 17–18 is a human kingdom built by denominational leaders, and therefore cannot bring the kingdom of heaven into full manifestation.

We will understand why the church in Revelation 17–18 cannot fully manifest the kingdom of heaven on earth at His coming by examining the woman (also symbolizing the church) in Revelation 12. It is written in Revelation 12:5: “She gave birth to a son, a male child, who will rule all the nations with a rod of iron. And her child was caught up to God and His throne.” This verse is not referring to Mary giving birth to Jesus, because the Book of Revelation is inherently prophetic (Revelation 22:19). Thus, the woman here is the church, but with a different nature than the church described in Revelation 17–18. This church gives birth to a male child who will shepherd all nations, meaning that he will bring the kingdom of heaven into full manifestation on the earth. This male child possesses a throne and will reign on earth as kings and priests (Revelation 20:4; 5:10).

We can clearly see the final outcomes of the two women (two types/natures of the church). The church in Revelation 12 ultimately gives birth to the sons of God who will reign on earth, whereas the church in Revelation 17–18 receives the judgment of God (18:10). We will not discuss in detail the characteristics of these two types of churches. However, for our current topic, it is sufficient to say that although the reality of the kingdom of heaven exists within the inner being of all church members, not all church members will ‘give birth’ to the sons of God who will reign on earth at the coming of the Lord Jesus (commonly called the second coming).

Many genuine Christians in the Christian world are unaware of this truth. Generally, pulpits every Sunday convince their congregations that Christians who are born again are “certain to enter heaven.” “Believe in Jesus, you will certainly go to heaven” has become a very popular statement in the Christian world. Another commonly repeated phrase is “do not judge.” We suspect that these expressions became popularized by the “Nimrods” who build their own kingdoms. As a result, congregations often become uncritical, because they have been conditioned to follow their leaders faithfully and “submit” to them. We say this because there is a command in Revelation 18:4: “Come out of her, My people, so that you will not share in her sins…” God’s chosen people are commanded to come out of the woman described in Revelation 17–18.

Let us summarize our discussion in John 7. Note verses 38–39 again: “Whoever believes in Me, as the Scripture has said: From within him shall flow rivers of living water. By this He meant the Spirit that those who believed in Him were later to receive; for the Spirit had not yet come because Jesus had not yet been glorified.” Truly, these “rivers of living water” are the anointing within described in 1 John 2:26–27: “I am writing these things to you about those who are trying to mislead you. But the anointing that you received from Him remains in you, and you do not need anyone to teach you. But as His anointing teaches you about all things…”.

Certainly, John’s statement that “you do not need anyone to teach you” does not mean that believers should not learn from others, because John himself wrote his letters for the purpose of teaching the church. We must understand the background of why John said this. In John’s time, the condition of the church had declined due to the false teachings of Jezebel, Balaam, and the Nicolaitans (Revelation 2–3). The “Diotrephes” figures attempted to draw the Lord’s disciples to themselves, and Diotrephes even rejected the apostle John and his coworkers (3 John 9). In a situation where some leaders were trying to mislead the believers—in the sense of drawing Christ’s disciples to follow them—John reminded the believers that they had the anointing within them that would teach them all things.

The believers were exhorted to follow only Jesus, and not be dragged into following leaders, let alone becoming their fanatical followers. Jesus emphasized in John 10 that His sheep hear His voice. If we truly are Jesus’ sheep, then we follow Jesus wherever He goes. As Revelation 14:4 says, “…These are the ones who follow the Lamb wherever He goes…”

We have briefly mentioned the term ‘kosmos’ (world = system), which John used to describe the fallen condition of the church. We know that ‘kosmos’ is the Jewish religious system that hated and even killed Jesus. And this is the term John used for the church that had already fallen in his time. Since John’s time, Christianity had become a ‘kosmos’. Truly, John and his coworkers no longer had fellowship (‘koinonia’) with the churches in Asia Minor that had declined (1 John 1:3). This background or condition is generally not understood by Christian leaders today.

Is not the condition of the Christian world today similar to the condition of the churches in John’s time? Are there not many, if not all, denominational leaders who try to draw the Lord’s disciples to become their followers? Sadly, congregations often boast in human leaders, as the Corinthians did when they said, “…I follow Paul… I follow Apollos… I follow Cephas…” (1 Corinthians 1:12). But the people of the kingdom follow only Jesus wherever He goes.

The condition of the Christian ‘kosmos’ described above can no longer receive the good news of the kingdom of heaven. For as members of the kingdom of heaven, we are all brothers. No member has authority over another. There is no “Moses’ seat” in the church (Matthew 23:1–12). Although there are apostles, prophets, evangelists, shepherds, and teachers, they are all merely functions within the ministry of the Body of Christ. They are only “ligaments and joints” within the Body of Christ (Colossians 2:19). There are no ranks, no hierarchy in the church. This is the good news of the kingdom of heaven—one that the Christian world can no longer accept.

We now enter chapter 8 to discuss the debate between Jesus, the proclaimer of the kingdom of heaven, and the Jewish religious leaders. Note verse 2: “At dawn He appeared again in the temple courts, where all the people gathered around Him, and He sat down to teach them” (ILT). We know that there is only one gospel—the good news of the kingdom of heaven. Jesus and His apostles did not preach two gospels, but only one. That is why the main theme of the New Testament is the kingdom of heaven. Therefore, it is certain that Jesus was teaching the good news of the kingdom of heaven in the “temple” in this verse.

We have discussed that the term “temple” in the Gospel of John carries an important meaning. The temple in John represents the Jewish religious leaders. And in his Gospel, John is depicting the deterioration of the temple because of the behavior of these leaders. John wrote his Gospel this way because, in his time, the church had declined due to the false teachings of Balaam, Jezebel, and the Nicolaitans (Revelation 2–3).

Thus, the entire debate between Jesus and the Jewish leaders in chapter 8 is essentially a debate between the message of the kingdom of heaven and the Jewish religion as taught by the scribes and Pharisees. Again, we must emphasize that Judaism itself was not wrong, because it originated from the Mosaic Covenant, and Moses was truly a servant of Yahweh. However, Judaism must be understood as a symbol, prophecy, and shadow, while the fulfillment, reality, and essence is Christ (Colossians 2:17).

Let us look at the case of the woman caught in adultery in this chapter. The scribes and Pharisees asked Jesus for His judgment on the matter, since Moses in the Law commanded that such women should be stoned. Clearly, their motivation was to find grounds to accuse Jesus. But Jesus did not answer; instead, He stooped down and wrote on the ground. We do not need to know what He wrote, because that is not the important point. What we must understand is the meaning behind His action of stooping and writing on the ground.

We know that Jesus came not to abolish the Law but to fulfill it. Let us observe Hebrews 8, which explains the New Covenant. Verse 10 states: “…I will put My laws in their minds and write them on their hearts…” When Jesus came into the world and established the New Covenant, He “wrote” His laws into the hearts of believers. This act of writing the Law into the inner being of believers is what Jesus demonstrated before the Jewish religious leaders. Truly, when Jesus fulfilled the Law, He “wrote” the Law into the inner being of believers. This is the meaning of Jesus writing on the ground.

Once the Law of Moses—specifically the law concerning stoning in this case—had been “written” into the inner being of believers, its meaning becomes: first, that whoever is without sin may cast the first stone at the woman; second, forgiveness and restoration so that she sins no more. Truly, this is the law of the kingdom of heaven.

We have discussed Jesus’ act of writing on the ground in the case of the woman caught in adultery (John 8). Jesus would “write” the Law of Moses into the inner being of every believer. Now we will explore further which law Jesus wrote into the inner being of every believer as the fulfillment or essence of the Law of Moses. This is important to discuss because within Christianity across various denominations, tithing, first fruits (money), and laws concerning worship on certain days, in certain buildings or ceremonial rituals, are still practiced. When Jesus “wrote” the Law placing the Law of Moses into our inner being, and then still worshiping in the same manner as the Old Testament Jews in the Jerusalem Temple?

To answer this, let us remember that the fulfillment of the rituals of the Old Testament is Christ within (Colossians 2:17; Romans 10:4). The term ‘Christ’ is often used by Paul to mean the Kingdom (Ephesians 5:5), the Spirit (Romans 8:9), our ‘zoe’ life (Colossians 3:4), or the corporate Christ—Christ the Head and Christ the Body. Thus, the fulfillment of the Law written in the inner being of believers is the Law of Christ, the Law of ‘zoe’ Life, the Law of the Kingdom of Heaven, or the Law of the Spirit.

Let us now look at the matter of the Law written in our inner being from the perspective of priesthood. We know that priesthood cannot be separated from the law that regulates that priesthood system. Consider Hebrews 7:11–12: “So then, if perfection were indeed through the Levitical priesthood—for under it the people had received the torah—what further need was there for another priest to arise according to the order of Melchizedek, and not said to be according to the order of Aaron? For when the priesthood is changed, a change of torah also takes place out of necessity” (ILT). The Levitical priesthood was clearly regulated by the Law of Moses, but the

Melchizedek priesthood can no longer be regulated by that Law. If the priesthood changes, then the law regulating that priesthood must also change.

Since Jesus is the High Priest according to the order of Melchizedek, the law regulating that priesthood must be changed. On His final night, Jesus clearly gave a new commandment to His disciples: that they love one another (John 13:34). Indeed, this ‘law of loving one another’ is what governs the Melchizedek priesthood. In the New Testament there are several ‘one another’ expressions: washing one another’s feet (John 13:14), outdoing one another in showing honor (Romans 12:10), not judging one another (Romans 14:13), building one another up (Romans 14:19), admonishing one another (Romans 15:14), caring for one another (1 Corinthians 12:25), helping one another (Ephesians 4:2), forgiving one another (Ephesians 4:32), stirring one another toward love (Hebrews 10:24), confessing sins and praying for one another (James 5:16).

This ‘one another’ law proves that in the Melchizedek priesthood system there is equality among members. In the Levitical priesthood, not all members were priests, but in the Melchizedek priesthood, all members are priests (1 Peter 2:9).

In the Christian world, the priesthood system—and its law—became unclear because of the false teaching of Nicolaus. The teaching of Nicolaus justified dividing the church into clergy–laity (Catholicism) and pastor–congregation (Protestantism). Such a priesthood is clearly neither Levitical nor Melchizedek. If the priesthood becomes unclear, then its law also becomes unclear. The laws functioning in denominations are the laws of that denomination, that organization, and the regulations imposed by its leaders. An unclear priesthood inevitably results in unclear laws.

The law of worship in the Melchizedek priesthood is “…to worship the Father in spirit and in truth…” (John 4:23). There is no requirement concerning certain buildings or certain rituals. The worship gathering is a ‘one another’ gathering, as written in 1 Corinthians 14:26: “…Whenever you gather, let each one bring something…”

This is what happens when the Law of Moses is “written” in the inner being of believers. Believers will be led by the Spirit—in giving, in gathering, in serving the Lord. In short, the daily Spirit-led life of believers is their worship. This is the law of the Kingdom of Heaven.

After the incident of the woman caught in adultery, Jesus declared, “…I am the light of the world; whoever follows Me will never walk in darkness, but will have the light of life” (John 8:12).

Jesus’ statement “I am the light of the world” is His second “I am” declaration after “I am the bread of life.” We know that the expression “I am = ego eimi” shows that Jesus linked Himself with Yahweh, who revealed Himself as I AM in Exodus 3:14: “…I AM THAT I AM…” (ILT). The Hebrew expression ‘Ehyeh Asher Ehyeh’ means ‘the Elohim who is eternally present and active’. Indeed, the “I am” statements (ego eimi) may be spoken only by Jesus. The Jewish religious leaders understood this, which is why they viewed Jesus as equating Himself with Yahweh and thus blaspheming.

After stating, “I am the light of the world,” Jesus declared that whoever follows Him will have “the light of life”—the ‘light of zoe’. We know that the ‘zoe’ life given at new birth is still a seed that must grow. As this ‘zoe’ life grows, a person will increasingly see everything in the light. Psalm 36:10 states: “For with You is the fountain of life; in Your light we see light.” Only in the light of ‘zoe’ life do we see the light of this life. We will not walk in darkness; we will understand everything within the light of ‘zoe’ life.

The context of Jesus saying, “I am the light of the world,” was His confrontation with religious people who understood the Law only as “black and white” in the case of the woman caught in adultery. These religious people were unable to interpret the written Law, for only Christ can interpret it. If Christ (‘zoe’) grows within the believer, that person will increasingly understand the essence or reality of the written Law.

But this ‘zoe’ life or ‘zoe’ light grows only as one follows Jesus. Why emphasize this? Revelation 14:4 says: “…These are the ones who follow the Lamb wherever He goes. They have been redeemed from among men as firstfruits to Elohim and to the Lamb” (ILT). Here the “firstfruits”—those who mature earlier and are ready for harvest—are the ones who follow Jesus wherever He goes. These “firstfruits” do not follow human programs, denominational currents, certain leaders, or organizational rules, but follow Jesus alone in daily life.

Jesus said His sheep hear His voice. These early-matured Christians hear Jesus’ voice and follow Him. They walk in the light of ‘zoe’ life day by day. They are not religious people who merely perform rituals, human programs, and denominational rules. They worship in the light of ‘zoe’ life—in spirit and in reality. All this is grace from the Father for those appointed to be “firstfruits” (James 1:18).

We continue with John 8 and Jesus’ debate with the Jewish religious leaders. Observe verses 43–44: “Why do you not understand My speech? Because you are unable to hear My word. You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning and did not stand in the truth, because there is no truth in him. When he speaks lies, he speaks from his own, for he is a liar and the father of lies.” Perhaps this is Jesus’ most shocking statement to the scribes, Pharisees, and other Jewish religious leaders. Let us consider some implications of Jesus’ words.

First, the term “father” used by Jesus here clearly does not mean a physical father. The devil cannot physically father human children. Thus, “father” here means something else.

Second, Jesus called the devil their father because they could not grasp His word and because they wanted to do the devil’s desires—namely, to kill Jesus (8:37).

Third, calling the devil their father does not change their identity. The Jewish people, including their leaders, remain Yahweh’s chosen nation. They made a covenant with Yahweh at Sinai, and regardless of their behavior, their status does not change. Yahweh is faithful to His covenant.

Paul affirms that in due time all Israel will be saved (Romans 11:26). John also saw the New Jerusalem—the bride of the Lamb (Revelation 21:9–10). The New Jerusalem is not a physical city as many Christians assume; it is a symbol specifically applied to Israel as the Bride of the Lamb. Thus Israel’s status and identity as God’s chosen nation remain. Like the prodigal son of Luke 15, whose status remained “son,” though he could not enjoy his father’s riches. When the prodigal returned, the father immediately restored him as son. Thus, even when Jesus said the devil was the father of the Jewish leaders, their identity as God’s chosen people remained.

If so, what does Jesus mean by calling the devil the father of the Jewish religious leaders? We must understand the term ‘kosmos = system = world’ as used by John throughout his Gospel. The term ‘kosmos’ appears 186 times in the NT, 78 times in John’s Gospel and 24 times in his letters—over half in John’s writings. This shows how central this concept is in Johannine theology.

Who rules this ‘kosmos’? John 12:31: “Now is the judgment of this world; now the ruler of this world shall be cast out.” Revelation 12:9: “And the great dragon… the devil or Satan, who deceives the whole world (kosmos), was thrown down…” Likewise John 16:11: “…the ruler of this world (kosmos) has been judged.” Thus, the devil is the ruler of the world—meaning the religious system—and he deceives the religious world. The Jewish religious leaders had been deceived by the devil, so they hated and killed Jesus. In this sense, Jesus said that the devil was their father.

Let us continue discussing Jesus’ statement. We must deal with this clearly and firmly because Christianity has also become a ‘kosmos’, and we know the devil is the father of the ‘kosmos’. Religious leaders within Christian ‘kosmos’ will not discuss such matters.

Before we go further, remember that both John the Baptist and Jesus cried out, “Repent, for the kingdom of heaven is near.” To whom was this especially directed? To the Jewish religious leaders so they would ‘repent’ (change their thinking) and thus receive the good news of the Kingdom that John and Jesus proclaimed. The Gospel of the Kingdom could not be received by the Jewish leaders because they did not repent or change their concept of the Kingdom. The same occurs within the Christian ‘kosmos’, as we shall see.

Let us begin with the important question: Why has Christianity become a ‘kosmos’? It began with Paul’s prophecy in Acts 20:28–30, where some leaders DRAW disciples to become FOLLOWERS of themselves. Paul states this happens due to the attack of SAVAGE WOLVES—meaning the devil. Leaders must not draw disciples to themselves; rather, they must EQUIP the saints to build the Body of Christ (Ephesians 4:11–12).

Because of this behavior, the church changed from an ‘organism’ directly governed by the Holy Spirit into an ‘organization’ (hierarchy of human authority) governed by a top leader. Many say the organization is just a tool. True—but the tool is in the hands of leaders, not in the hands of the Holy Spirit. The Spirit does not need organization, because He directly governs each member of the church from within.

Because leaders drew disciples, false teachings entered—Jezebel, Balaam, and Nicolaus (Revelation 2–3). Christian ‘kosmos’ is upheld by these three false teachings. Without them, the ‘kosmos’ would collapse. These false doctrines are taught by leaders within the Christian ‘kosmos’.

We have often discussed these in other writings, but for this section, let us review briefly. Jezebel’s teaching justifies ‘seizing the authority of the Holy Spirit’ over the church by leaders. Nicolaus’ teaching justifies dividing the church into clergy–laity (Catholic) and pastor–people (Protestant). Balaam’s false teaching justifies a wage system (salary) to support leaders’ ministry.

We may need to elaborate Balaam’s teaching because there is an original principle: servants of God occasionally receive financial support from believers moved by the Spirit. There is no doctrine of tithing, no “firstfruits offering,” no faith pledge, and no other teaching designed to extract money from believers. These are all part of Balaam’s teaching. For now, it is enough to understand that Peter, Paul, John, and the other early church workers did not receive salaries from any congregation. The salary system did not yet exist—it belongs to Balaam’s teaching.

Let us return to discussing ‘kosmos’. A ‘kosmos’ (system) is a group of elements working together under a certain rule-set. What drives a ‘kosmos’? Money. A ‘kosmos’ cannot operate without money. That is why the Pharisees were called lovers of money (Luke 16:14). The Christian world also runs on money. The early church also needed money—but mainly to support widows and the poor, not to build buildings or support leaders’ ministries. All this is clear to those outside the Christian ‘kosmos’. Those who are part of the ‘kosmos’ cannot understand it.

We continue our discussion in John 8. Observe verses 30–32: “After Jesus said these things, many believed in Him. Then Jesus said to the Jews who had believed in Him: If you remain in My word, you are truly My disciples, and you will know the truth, and the truth will set you free.” In the context of chapter 8 regarding Jesus’ debate with the Jews, the ‘freedom’ Jesus refers to is freedom from the slavery of sin (8:34), and freedom from the slavery of the ‘kosmos’, where the devil is its ruler (8:44). Let us see what is meant by ‘truth’. The term ‘truth’ comes from the Greek word ‘aletheia’, which means ‘reality’. Reality is ‘the thing as it actually is’. Reality is not a symbol, a shadow, or an illusion. Jesus affirms that if someone abides in His word, he will know things as they truly are, and this understanding will bring him into freedom.

Let us take one example of the ‘actual reality’ of ‘our identity’ as those who believe in Him. His Word affirms that “if anyone is in Christ, he is a new creation; the old has passed away; behold, the new has come.” This is our identity as believers in Him. We are a new creation; the old of our being has passed away, our old man has been crucified with Christ. Our identity is also that we are citizens of the kingdom of heaven, transferred out of the kingdom of darkness into the kingdom of light. When we know the reality of ‘our true identity’, this reality will set us free from the slavery of sin. Indeed, growth is needed in our understanding of reality (truth), but the more we understand our identity in Christ, the more we are freed from the slavery of sin.

Furthermore, if we abide in His word, we will also be freed from the slavery of the ‘kosmos.” To explain the slavery of the ‘kosmos’, we need to see how Israel, although being God’s people, was enslaved by Pharaoh in Egypt. In the Bible, Egypt is the symbol of the world (kosmos). Israel’s identity remained God’s people even while they were enslaved by Pharaoh in Egypt. But the land of Egypt was not Israel’s inheritance. Israel’s inheritance was the Promised Land, the land of Canaan. Israel could not worship in Egypt (Exodus 4:23; 8:1). Israel had to leave Egypt, journey through the wilderness toward the Promised Land, and worship Yahweh in the place He chose.

Likewise, the church cannot worship in spirit and reality if it is enslaved by the ‘Christian kosmos’. The Christian kosmos is full of rules—rules of organizations, rules of the Law adopted into Christianity (tithing, firstfruits, mandatory attendance at certain buildings, etc.), and rules made by the leaders of that ‘kosmos’. Take note of Colossians 2:20–21: “If you have died with Christ to the elemental spirits of the world (kosmos), why do you submit to regulations, as if you were still alive in the world: do not handle, do not taste, do not touch.”

If we know reality, then we will be freed from the slavery of the Christian ‘kosmos’ full of rules telling us what we must or must not do. We can worship in spirit and reality; we can live daily life under the inward guidance of Christ. We can follow the Lamb wherever He leads (Revelation 14:4). We can hear the voice of our Shepherd (John 10). May we receive grace before Him to be freed from the slavery of the Christian ‘kosmos’.

We shall close Jesus’ debate with the Jewish religious leaders in chapter 8 by quoting the last verse (v. 59): “Therefore they picked up stones that they might throw them at Him. But JESUS hid Himself and ‘went out of the temple,’ passing through the midst of them, and thus went His way” (ILT). At least two things caused Jesus to ‘go out of the temple’. First, by declaring “I am (‘ego eimi’) the Light of the world,” Jesus equated Himself with Elohim (‘ehyeh asher ehyeh’ = I AM WHO I AM, Exodus 3:14). Second, by declaring that the devil was the father of the Jewish religious leaders, and therefore they could not understand His word.

We have discussed that the Gospel of John is divided into three sections by observing the phrase “went out of the temple.” This phrase indicates that in chapters 1–8, Jesus was still ministering “inside the temple,” meaning He had not yet been rejected by the Jewish leaders. But after the debate in chapter 8, Jesus went out and was already cast out, thus ministering “outside the temple.” Then, in chapter 12:36, Jesus withdrew from the crowds and ministered only to His disciples.

We have discussed somewhat that Christianity has also become a ‘kosmos’. Christianity in such a condition can no longer receive the good news of the kingdom of heaven proclaimed by Jesus and His apostles. The Christian world generally has its own concept of heaven: “Believe in Jesus (be born again), and you will surely go to heaven”—meaning “a heaven far away (the Father’s house), with streets of gold, where we will sing and worship forever.” Meanwhile, those who do not believe in Jesus are said to be thrown into “eternal hell,” meaning endless torment in hell. Such concepts of “heaven and hell” were not taught by Jesus and His apostles.

Therefore, the people of the kingdom who proclaim the good news of the kingdom of heaven as taught by Jesus and His apostles will automatically be “outside the temple,” that is, outside the Christian world. This revelation is indeed a major theme in the writings of the Apostle John. John’s exile on the island of Patmos symbolizes that he ministered outside the seven churches of Asia Minor, which had already fallen by the three false teachings of Jezebel, Balaam, and the Nicolaitans.

The writer of Hebrews also speaks of this matter of exclusion. Hebrews 13:9–13 states: “Do not be carried away by various strange teachings. For it is good that the heart be strengthened by grace, not by foods, which do not benefit those who observe such regulations. ‘We have an altar’ from which those who serve the tabernacle have no right to eat. For the bodies of the animals whose blood is brought into the holy place by the high priest as an offering for sin are burned outside the camp. Therefore Jesus also suffered outside the gate in order to sanctify the people with His own blood. ‘Therefore let us go out to Him outside the camp and bear His reproach.’”

The writer of Hebrews firmly says that we have an ALTAR. This altar is not the altar of Moses’ tabernacle, which was only a symbol. This altar is the fulfillment of Moses’ altar, because Jesus came not to abolish the Law, but to fulfill it. This altar is the altar of burnt offering, the cross of Jesus as the atoning sacrifice. But because Jesus fulfilled the Law, the regulation of the Law that the body of the sacrificed animal must be burned outside the camp was fulfilled when Jesus was crucified outside the camp. Jesus’ ministry is a ministry outside the camp, although it carries reproach. Then comes this extraordinary exhortation that we should go to Him outside the camp and bear His reproach.

The people of the kingdom have their own “altar” outside the Christian world. There is indeed reproach, because they do not receive salary, position, or honor from the Christian world. But we are very thankful for the Lord’s word in Luke 12:32: “Do not be afraid, little flock, for your Father has been pleased to give you the Kingdom.”

Now we enter chapter 9, where the matter of ‘excommunication’ is discussed by John (9:22, 35). Chapter 9 speaks of a man blind from birth. Let us observe the question of His disciples, for this question represents all religious people, including Christians. John 9:2: “His disciples asked Him, ‘Rabbi, who sinned, this man or his parents, that he was born blind?’” This is the question of religious people. Within this question is the principle we call the IF–THEN principle. IF one sins, THEN he will experience this or that. For Christians, this IF–THEN principle is often assumed to be the principle of the “kingdom of heaven” proclaimed by Jesus.

To understand the IF–THEN principle, and why it is not the principle of the kingdom of heaven, we must go back and understand what is symbolized by the Tree of the Knowledge of Good and Evil and the Tree of Life in the Garden of Eden. Truly, religion began when Adam and Eve fell into sin. Their action of covering their nakedness with fig leaves was a “religious” act, for religion is the knowledge of good and evil. Adam and Eve “knew” that being naked was evil and shameful. The principle of religion is IF–THEN. IF naked, THEN must be covered, because it is shameful. But in truth, nakedness was not evil or shameful, for God created Adam and Eve naked in Eden. They came to ‘know’ that nakedness was evil and shameful only after eating from the Tree of the Knowledge of Good and Evil.

In reality, nakedness is not evil as long as it is “covered” by the glory of God. But after man sinned (ate of the tree), and thus lost/diminished the glory of God, man ‘knew’ that nakedness was evil and shameful (Adam and Eve were ashamed and made coverings).

Now let us see the principle of the kingdom of heaven symbolized by the Tree of Life. Jesus came to give His Life (zoe), symbolized by the Tree of Life. But Jesus had to die on the cross so that He could impart His Life, for unless a grain of wheat falls into the ground and dies, it remains alone.

Consider Jesus’ last words on the cross: ‘It is finished’. What was finished on the cross was not only that the Law had been fulfilled, but also that the problem of man’s sin had been resolved. Romans 5:18–19 states: “Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men. For as by one man’s disobedience the many were made sinners, so by one Man’s obedience the many will be made righteous.” This is Paul’s conclusion after his discussion in Romans 5:12–17.

However, we know that when Jesus imparts His Life (zoe) into the believer’s inner being, this Life is still a seed that must grow. How does ‘zoe’ grow? The verses following John 9:2 answer this: we must do the works of God (9:4). Thus, the principle of the kingdom of heaven is ALREADY—THEREFORE. The man blind from birth was not blind because of his sin or his parents’ sin, but so that the works of God might be manifested in him.

All people in the world have ALREADY been blessed, because the Father has given Jesus to take away the sin of the world (John 1:29; 3:16). All mankind has ALREADY had their sins removed; THEREFORE we must do the works of God so that all may believe and become disciples of Jesus. This is the principle of the kingdom of heaven. This is the good news of the kingdom. The disciples of Jesus, whom He commissions to proclaim the gospel, do not labor in vain, because Jesus affirms that He will draw ALL people to Himself (John 12:32).

Let us now return to the principle of Christian religion. Christianity, in its religious form, is upheld by the IF–THEN principle. Generally, Christian religious leaders DRAW the Lord’s disciples to themselves (Acts 20:30) and teach the IF–THEN principle. IF you routinely attend services in a certain building on a certain day, THEN you will be blessed and your faith will grow. IF you give tithes, THEN you will be blessed financially. Many more IF–THEN principles are taught in Christianity, which has become a religion. Truly, the religious IF–THEN principle binds and enslaves God’s people. The word ‘religion’ comes from the Latin ‘religare’—re = again, ligare = to bind, as a ship is tied by an anchor. Thus ‘religare’ means ‘to bind again’. Christian religion “binds again” God’s people with religious regulations.

Jesus came to give His Life (zoe), but Christian religious leaders bind again with the IF–THEN principle and with countless rules—perhaps as many as there are denominations, since each denomination has its own rules.

We are still discussing John 9, continuing our discussion of the Christian religious IF–THEN principle and the kingdom’s ALREADY–THEREFORE principle. We must not mix the IF–THEN principle with the universal law of sowing and reaping. Consider Galatians 6:7–8: “… For whatever a man (anthropos = the human race) sows, that he will also reap. For he who sows to his flesh will reap corruption from the flesh, but he who sows to the Spirit will reap eternal life from the Spirit.” Thus, whoever he is (Christian or not), anyone who sows to the flesh will reap corruption, and anyone who sows to the Spirit will reap eternal life from the Spirit. Paul states this universal law after opposing the false teachers who tried to insert Jewish Law regulations into the true gospel.

This universal law of sowing–reaping applies both in the context of the Tree of the Knowledge of Good and Evil and in the context of the Tree of Life. Whoever’s life is characterized by the Tree of the Knowledge of Good and Evil or by the Tree of Life, STILL the law of sowing–reaping applies. But what we are discussing here is the IF–THEN principle (Christian religion) in the context of the Tree of the Knowledge of Good and Evil. Thus, do not confuse the IF–THEN principle with the universal law of sowing–reaping.

In truth, the IF–THEN principle (the principle of religion) is a false teaching inserted by false teachers into Christianity. Why do we call the IF–THEN principle false? Because the IF–THEN principle does have an original form. The original IF–THEN system is Judaism, born from the Mosaic Covenant. The Law truly operates on IF–THEN. IF you keep the Law, THEN you are blessed. IF you break the Law, THEN you are cursed. But the Law’s principle was only a SYMBOL until its REALITY or FULFILLMENT came—namely the ALREADY–THEREFORE principle (the principle of the kingdom of heaven) taught by Jesus and His apostles.

False teachers who insert the IF–THEN principle into Christianity, turning it into the religion of Christianity, will still face the universal law of sowing–reaping. All of us as Christians will stand before Christ’s judgment seat, and Jesus as the righteous Judge will judge us according to the universal law of sowing–reaping. If we sow to the flesh, we will reap corruption from our flesh; if we sow to the Spirit, we will reap eternal life from the Spirit.

To conclude this section, let us look at the Sabbath law, which the Pharisees claimed Jesus violated. Consider John 9:16: “Therefore some of the Pharisees said, ‘This Man is not from God, because He does not keep the Sabbath…’” (ILT). For the Jewish religious leaders, anyone who violated Sabbath regulations, then they are not from Elohim. They do not understand that Jesus came to fulfill the Sabbath regulations.

The Sabbath is a day of rest from work. Jesus Christ indeed fulfilled the Sabbath regulations because He had ‘rested in the Father’, even while He worked. We also, who live out Christ’s life daily, have already rested in Christ. It is not we who work, but Christ. Therefore, we do not need to designate a particular day (Saturday or Sunday) as the day of rest. We work every day in a condition of ‘resting in Christ’. If we want to rest on a certain day because our body is tired, of course that is perfectly acceptable.

In Christianity, some leaders determined that the Sabbath regulations shifted to Sunday because of Jesus’ resurrection. Yes... it is natural for religious leaders to make religious regulations—Sunday worship, tithing, first fruits offerings, and other religious rules. What we must all remember is the judgment day of Christ, when we will all be judged according to the universal law of sowing and reaping.

We are still discussing John 9, where the miracle of healing the man born blind is the sixth sign recorded in the Gospel of John. We know that a ‘sign’ means a symbol, in which there is meaning behind it. What is the meaning of this sixth sign? Observe verses 39–41: “Jesus said, ‘For judgment I came into this world, so that those who do not see may see, and that those who see may become blind.’ Some of the Pharisees who were with Him heard these things and said to Him, ‘Are we also blind?’ Jesus said to them, ‘If you were blind, you would not have sin; but now that you say, “We see,” your sin remains.’”

There are several things we must observe from the verses above so that we may understand the meaning behind the healing of the blind man. First, in John 3:17 it is stated that Jesus came into the world not to judge the world but to save it. This verse is in harmony with John 1:29, which states that Jesus is the Lamb of Elohim who takes away the sin of the world, where the meaning of the term ‘world’ here is ‘all humanity’. But the term ‘world’ that appears in John 9:39 above refers to the religious world, particularly Judaism.

Second, the Lord Jesus will indeed judge His people—including Israel and the church—at His “second” coming. Third, the fundamental nature of His judgment here is to declare that His people’s sin remains if they say they see, and to declare them without sin if they are blind.

At first glance, the nature of His judgment seems strange, but we will understand it when we grasp the nature of religion. We have discussed that religion is the product or consequence of humanity eating from the Tree of the Knowledge of Good and Evil. Religion is a human effort to cover the shame of nakedness caused by sin. Therefore, religion is always full of human efforts that determine this or that, that this is good and that is evil.

But Jesus came to give His Life, symbolized by the Tree of Life. Jesus’ conversation with the Samaritan woman in John 4 emphasizes the difference between worshiping Elohim according to religious concepts (the Tree of Knowledge) and according to the concept of His Life (the Tree of Life). Worship by religious concept was expressed by the Samaritan woman as a religious regulation—whether one must worship on this mountain or that mountain, in Jerusalem or on Mount Gerizim. This kind of worship is very visible to the physical eye.

Christianity that has become a religion is also visible to the physical eye—must be in this denominational building or that one; must be on this day or that day; must give tithes, first fruits, faith pledges, and so on. All of these are clearly seen by the physical eye. By looking at the building, the pastor’s robe, the style of service, the liturgy, the songs, and so forth, we can guess whether it is Protestant Christianity, Catholic, Pentecostal, Charismatic, or another.

But worship according to the concept of the Tree of Life is completely invisible to the physical eye, because the worship is in spirit and in truth (reality), not in religious regulations. Worship according to the Tree of Life is living daily life under the leading of the Spirit and truth. Just like the early church, where all their gatherings and movements were led by the Holy Spirit. The expression “the Spirit led, the Spirit spoke, the Spirit forbade,” and so on, appears 70 times in the book of Acts. All of this proves that the early church worshiped in spirit and truth, just as Jesus said.

Because religion is a human effort—including Christianity—the tendency of religious people is to feel that they “see,” or at least “see the most.” But people who worship in spirit and truth always feel “blind,” because matters of inward worship are not as “simple” as performing religious regulations. With the understandings we have discussed, we may now understand Jesus’ seemingly strange judgment.

We continue discussing John 9 and close it by addressing the issue of expulsion. Indeed, the apostle John arranged his gospel such that the issue of expulsion acts as a dividing line between sections. Chapters 1–8 describe Jesus’ ministry “inside the Temple,” and we know that after chapter 8, Jesus had been “cast out” and ministered “outside the Temple” (8:59). Therefore, in this second section (9–12:36), John begins his account with the miracle of the blind man, who eventually experiences expulsion.

Observe verses 35–38: “Jesus heard that they had cast him out, and having found him He said, ‘Do you believe in the Son of Man?’ He answered, ‘Who is He, Lord, that I may believe in Him?’ Jesus said to him, ‘You have both seen Him, and He is the one who is speaking with you.’ And he said, ‘Lord, I believe,’ and he worshiped Him.”

After the blind man was cast out by the Jewish religious leaders, he met Jesus—or more precisely, Jesus met him. The blind man received revelation regarding who the Son of Man actually is. The story of the blind man being cast out and then receiving revelation was not included by John accidentally.

Let us consider the apostle John’s own experience on the island of Patmos. Many Bible interpreters believe that John was exiled to Patmos by the Roman emperor of that time. Perhaps this is true, but there is an important message to understand concerning John’s exile to Patmos.

In fact, John had been excommunicated by the seven churches in Asia Minor, where the false teachings of Jezebel, Balaam, and the Nicolaitans had been accepted. John no longer had fellowship (‘koinonia’) with the seven churches of Asia Minor. The first epistle of John was not addressed to a particular congregation or person. It was a general letter intended for the churches in Asia Minor so that some members would receive John’s messages, and thereby have fellowship with him (1 John 1:3). John’s exile on Patmos has spiritual (symbolic) meaning—that he had been rejected by the churches in Asia Minor. Even a church leader named Diotrephes, who loved to be preeminent, had rejected John and his team (3 John 9).

But on Patmos, John received the great revelation that he wrote in the Book of Revelation. Without Revelation, the story of the Bible would be like a story with no ending. It is in Revelation that we understand the conclusion of the Father’s plan for all humanity. Likewise, the story of the blind man is written in such a way that he receives revelation ‘after being cast out’.

Let us apply this case of expulsion by the Jewish leaders to the context of Christianity. Indeed, the excommunication carried out by Christianity—which has declined because of the three false teachings above—has happened throughout the church age. The overcomers who are called out from among the churches of Asia Minor (which represent churches throughout the ages) are simple people who did not partake in the church’s decline (Revelation 2–3).

Thus, there is ministry outside the ‘Temple’ just as Jesus ministered ‘outside the Temple’ after chapter 8. The religious leaders within Christianity are certainly unaware that there is a ministry outside the Christian world. Yet simple people who are ‘cast out’ from Christianity will surely receive revelation about the kingdom of heaven that Jesus and His apostles proclaimed.

We now enter John 10 in our discussion of the kingdom of heaven. Chapter 10 continues Jesus’ conversation with the Pharisees from John 9:40. We need to analyze this chapter first to make our discussion easier and clearer. First, verses 1–10: Jesus speaks to the Pharisees about the difference between a thief/robber and a shepherd. Second, verses 11–21: Jesus speaks about the difference between the good shepherd and a hired hand. Third, verses 22–39: the debate between Jesus and the Jewish religious leaders, still related to the matter of Jesus’ sheep.

We will now discuss the first part—the difference between the shepherd and the thieves/robbers. Here Jesus gives a parable distinguishing the shepherd from the thieves/robbers. What differentiates them is who enters through the door and who does not. Jesus clearly states that the one who enters through the door is the shepherd (v. 2), and He also states that He Himself is the door to the sheep (v. 7).

In this section, again Jesus declares “I am” (Ego eimi) the door, where the meaning of ‘Ego eimi’ corresponds to or is connected with ‘Ehyeh Asher Ehyeh’, the name of the Elohim of Israel revealed to Moses (Exodus 3:14). Thus, Jesus equates and identifies Himself with the Elohim of Israel, which was understood by the Jewish religious leaders (10:33). This is what caused them to want to stone Him.

Therefore, because Jesus is the door, it is clear that the Pharisees were not shepherds but thieves and robbers. Some preachers in Christianity claim that the thief and robber refers to the devil. Such an interpretation ignores the context, because Jesus was speaking to the Pharisees, not talking about the devil.

Let us look at the identity of the thief and robber in John 10:10, where Jesus is the good shepherd: “The thief comes only to steal and kill and destroy; I came that they may have life (‘zoe’) and have it abundantly (abundant growth of ‘zoe’).” Thus, it is clear that the Pharisees steal and rob the sheep. What they stole were the sheep themselves. That is why the sheep (the crowds) cried out for Barabbas to be released and Jesus to be crucified, after being incited by the Pharisees (Matthew 27:20). The crowds, who were innocent sheep, had been stolen by the Pharisees; therefore, they listened to the Pharisees and not to Jesus.

The Pharisees and religious leaders not only stole the sheep but also robbed them through tithes, taxes, and other offerings. That is why they are called servants of mammon in Luke 16:14. Thus the identity of the thieves and robbers is made clear in this first part.

In Christianity, the behavior of leaders who DRAW the Lord’s disciples to become ‘their own’ followers is already categorized as stealing Jesus’ sheep (Acts 20:30). Why? Because these followers listen so intently to their leader that whatever he says is assumed to be true. They no longer listen to Jesus’ voice. Some leaders in Christianity may also be categorized as robbers because they draw money from the congregation and enrich themselves through various false teachings. All of this will be exposed before Christ’s judgment, when we will all be judged by Jesus at His coming.

Let us continue with John 10. In the first section, we discussed the identity of the thieves and robbers—the Jewish religious leaders who entered the sheepfold without going through Jesus, the door. Now we enter the second section (vv. 11–21), where Jesus speaks to the Pharisees about the difference between the good shepherd and a hired hand.

Observe verse 11: “I am the good shepherd. The good shepherd lays down His life for the sheep.” Jesus clearly states the definition of the good shepherd: first, He lays down His life for His sheep (v. 11). Second, He knows His sheep, and His sheep know Him (v. 14). Third, Jesus’ sheep will listen to His voice (v. 16).

If we observe this definition of the good shepherd, we will see that only Jesus can be called the good shepherd. Why? Because only Jesus, as the Word (Logos = Elohim) made flesh, has laid down His life for the redemption of sin so that the sheep may be accepted again (v. 17). No human being can be called the good shepherd, for no one has laid down their life so that the sheep may be accepted back to the Father in heaven. Jesus alone is the good shepherd. Moreover, only Jesus may say “I am” (ego eimi = Ehyeh Asher Ehyeh = I AM WHO I AM) the good shepherd. Thus it is clear that the good shepherd is Jesus.

Church leaders—apostles, prophets, evangelists, pastors, teachers, and also elders—must not say “I am the good shepherd,” as Jesus said. For church leaders are also themselves merely sheep. Yet they are prepared by the Holy Spirit to equip the saints for the building up of the Body of Christ (Ephesians 4:11–12). They are appointed by the Holy Spirit to shepherd the church (Acts 20:28).

The Bible refers to church leaders using two Greek terms—‘presbuteros’ and ‘episkopos’. Presbuteros is a person who is elderly in age and also spiritually mature. Meanwhile, episkopos (epi = over, skopos = to see) means ‘to oversee’, referring to a person who has spiritual ability to “see from above” whether there are wolves threatening the sheep. Episkopos and presbuteros refer to the same people and are used interchangeably in Titus 1:5,7. Presbuteros is the person who is mature, while episkopos is the function of watching over the flock from danger. The leaders of a local congregation (presbuteros = episkopos) are always more than one. They form an eldership team to shepherd the local church.

Meanwhile, the identity of a hired hand is also explained in verse 12: “but a hired hand, who is not the shepherd and does not own the sheep, when seeing the wolf coming, leaves the sheep and runs away, so the wolf attacks and scatters the sheep.”

Let us now apply the above understandings to the context of the Christian world. We know that savage wolves have attacked some leaders, so instead of equipping the saints as stated in Ephesians 4, they draw the Lord’s disciples to themselves (Acts 20:29–30). Such is the condition of the Christian world, where leaders draw the Lord’s disciples to themselves, causing the church to break apart into tens of thousands of denominations. In this condition of church division, many denominational leaders behave like hired hands, as described above in verse 12.

Let us continue discussing John 10, and now we enter the third section, verses 22–39, where a conversation/debate occurs between Jesus and the Jewish religious leaders, still related to the matter of Jesus’ sheep. Pay attention to verses 26–27: “But you do not believe, because you are not of My sheep. My sheep hear My voice, and I know them, and they follow Me.” Jesus spoke these words to the Jews (the Jewish religious leaders) after they said, “…If You are the Messiah, tell us plainly” (v. 24).

Here, Jesus speaks plainly regarding the reason the Jewish religious leaders did not believe in Him—they were not among Jesus’ sheep. If we reflect on this, it is quite surprising, because the Jewish nation was the people of Yahweh bound by the Mosaic Covenant. But in the Father’s arrangement, only a small portion of the Jews were given to be Jesus’ sheep (v. 29). Here we see the wisdom and sovereignty of the Father in determining all things.

Let us now see how the sheep given by the Father to Jesus behave. Verse 27 states, “My sheep hear My voice, and I know them, and they follow Me.” We see here that hearing Jesus’ voice is a mark of someone chosen by the Father. Furthermore, someone who follows Jesus is also a mark that he is chosen by the Father. This does not mean that someone chosen by the Father will not experience discipline and processing from the Father in heaven. These sheep will undergo discipline and shaping by the heavenly Father so they may hear Jesus’ voice and follow Him. Why must we emphasize this point?

This is because in the Christian world, the matter of hearing Jesus’ voice and following Him is something rarely discussed seriously. Let us see some facts in the Christian world. First, we know that Paul’s prophecy in Acts 20:28–30 has been fulfilled. It is emphasized that some leaders would draw the Lord’s disciples to become their followers. The Christian world has become like the church in Corinth, which said, “…I am of Paul, or I am of Apollos, or I am of Cephas…” (1 Corinthians 1:12). Certainly, these factions no longer listen to Jesus’ voice, because they will listen more to the voice of their leader.

Second, the understanding of following Jesus has been equated with listening to the leader’s voice and following him. Pay attention to Revelation 14:4, which speaks of the firstfruits (Christians appointed by the Father to mature earlier, James 1:18): “…These are the ones who follow the Lamb wherever He goes. They have been redeemed from among men as firstfruits to God and to the Lamb” (LITV).

The verse above emphasizes that Christians appointed as the firstfruits will follow Jesus wherever He goes. Following Jesus wherever He goes is clearly something impossible for Christians who follow their leader. Religious leaders in the Christian world have made many religious rules, such as requiring that worship be held in a certain building, on a certain day; that one must follow this or that program; give tithes, firstfruits (money), faith pledges, and so on. Under such conditions, it is impossible for these Christians to follow Jesus wherever He goes, because they are already bound to obey the rules of their leader.

What then is the conclusion? Just as in the case of the Jewish religion above, where the Father chose only a portion of the sheep to hear Jesus’ voice and follow Him, so also in the Christian world, only a small portion of the sheep called “the firstfruits” will hear Jesus’ voice and follow Him wherever He goes.

Let us continue our discussion of John 10, paying attention to verse 16: “And other sheep I have, who are not of this fold; these also I must lead, and they will hear My voice; and they will become one flock with one shepherd.” Jesus refers here to the other sheep not of this fold—the Gentiles chosen by the Father to hear Jesus’ voice and follow Him wherever He goes. And Jesus also emphasizes that these sheep will become “one flock with one shepherd.”

Let us discuss the phrase one flock with one shepherd, paying very close attention to the context of John 10. In John 10:7 Jesus already stated plainly that He is the door to the sheep. And that the Jewish religious leaders had entered ‘by another door’ to the sheep; therefore they are thieves and robbers.

Furthermore, Jesus emphasizes that He is the only shepherd of His flock. We have discussed why Jesus alone may say, “I am (Ego eimi = Ehyeh Asher Ehyeh) the good shepherd.” This means that everyone chosen by the Father is a sheep who hears Jesus’ voice and follows Him wherever He goes. We have also discussed the difference between the good shepherd, who is Jesus, and the Jewish religious leaders who are hired hands.

Many Christians do not understand the phrase ONE FLOCK WITH ONE SHEPHERD. Generally, sheep in the Christian world assume that denominational leaders are shepherds appointed by the Father to be followed and whose voices should be heard. This is actually a fatal misunderstanding, but it has been accepted as truth, because we often hear denominational leaders say, ‘If you cannot obey the voice of the leader you can see with your physical eyes, do not expect to hear the voice of the Lord Jesus whom you cannot see’.

Let us see some portions of God’s Word to clarify the meaning of “one flock with one shepherd.” First, 1 John 2:26–27: “These things I have written to you concerning those who try to deceive you. But the anointing which you have received from Him abides in you, and you have no need that anyone teach you…” John emphasizes here that you do not need anyone to teach you because the anointing abides in you. This does not mean you should not learn from others. John states this because there were people trying to deceive the church. If we look at Acts 20:28–30, this deception indeed occurred through leaders who were attacked by savage wolves, so that through false teaching they drew disciples to follow them.

Second, Colossians 2:19 can explain the meaning of ‘one flock with one shepherd’: “…and not holding fast to the Head, from whom all the Body—being supplied and knit together by joints and ligaments—grows with the increase that is from God.” Every member of the Body must hold fast to the Head (Jesus), while the “joints and ligaments” (the leaders) must support and unify the Body so it may receive divine growth. This is the definition of the Body of Christ. This is the meaning of ‘one flock with one shepherd’. Denominations are not the Body of Christ, but fragments of the Body of Christ, because leaders have drawn disciples to themselves. But denominational leaders have taught that the denomination is the church or the Body of Christ. This is the deception.

Even though the flock has been broken into tens of thousands of denominations, the Father in His sovereignty has a “little flock” (Luke 12:32). This little flock hears Jesus’ voice and follows Him wherever He goes (Revelation 14:4). This little flock receives grace to partake in the kingdom of heaven.

Now we enter chapter 11, where a miracle (a sign) occurs—Lazarus is raised after four days in the tomb. We will first focus on Jesus’ declaration that He is the resurrection and the life (v. 25). Jesus’ statement “I am” (Ego eimi = Ehyeh Asher Ehyeh), the Resurrection and the Life, is the fifth such declaration in which He equates Himself with the Elohim of Israel. John uses the term “sign” for the miracles Jesus performs, and we know that a sign is something with spiritual meaning behind it. What is the spiritual meaning behind Lazarus’ resurrection? This is what we will now discuss.

Let us study the chapter on resurrection that Paul describes in 1 Corinthians 15. The background here is that some members of the Corinthian church said there was no resurrection (1 Corinthians 15:12). To address this problem, Paul states that Christ has been raised as the firstfruits (v. 20). The LITV translation states Christ was raised as the “firstfruit” of those who have died. This means there will be other resurrections, because the concept of “firstfruit” implies later “fruits” that will be harvested.

Paul begins his explanation with a firm statement: “For just as death came through one man, so also the resurrection of the dead comes through one man. For as ALL die in Adam, so also ALL will be made alive in Christ. But EACH ONE in his own order…” (vv. 21–23). This statement is very clear that ALL people will be raised according to their order.

How will all be raised? The following verses explain that at His coming, Christ will raise believers and establish His kingdom, and this kingdom will subdue all things until the last enemy—death—is destroyed. We know the wages of sin is death (Romans 6:23). This means the kingdom of Christ will destroy all the effects of sin so that the Father becomes ALL IN ALL (v. 28).

The understanding above is very clear to believers who receive grace to partake in Christ’s kingdom, which He will establish on earth at His coming (Luke 12:32; Revelation 20:4). But the majority of Christians, who have long accepted the doctrine of eternal hell, interpret these verses according to that doctrine.

Let us take just one example from the interpretation of Herman Ridderbos, a New Testament scholar in Kampen, the Netherlands. His book Paul, An Outline of His Theology has been translated into Indonesian by Momentum, a publisher that spreads Reformed teachings in Indonesia. Ridderbos interprets the word ALL in 1 Corinthians 15 as follows: ‘All’ here can only mean: all who belong to Christ (p. 590). This means that when Adam fell, ALL PEOPLE suffered the consequence—death. But when the last Adam, Christ, was raised, ONLY SOME people will be raised—those chosen by God, those who belong to Christ. Those not chosen will be thrown into eternal hell forever. Such an interpretation implies that THE EFFECT OF ADAM’S SIN IS GREATER THAN THE EFFECT OF CHRIST’S RIGHTEOUSNESS.

However, Romans 5:15 states, “But the gift is not like the trespass. For if many died by the trespass of one man, HOW MUCH MORE did God’s grace and the gift that came by the grace of the one man, Jesus Christ, overflow to the many!” (NIV). But in the Christian world, the doctrine of eternal hell is not only accepted in the Reformed tradition but by nearly all other traditions. Yet the people of the kingdom rejoice that Christ’s victory over sin (death) affects all humanity.

Let us continue our discussion in John 11 by observing the response of some Jews to the miracle of Lazarus’ resurrection. Notice verses 45–46: “Therefore many of the Jews who had come to visit Mary, and had seen what Jesus did, believed in Him. But some of them went to the Pharisees and told them what Jesus had done.”

Now we will discuss whether a person can come to ‘believe’ by witnessing the miracles Jesus performed. We see from the verses above that only some of the Jews believed in Jesus after witnessing this extraordinary miracle. But others did not believe and instead reported it to the Jewish Sanhedrin.

After the Sanhedrin heard about this miracle, they held a meeting and eventually decided to kill Jesus, as written in verse 53: “So from that day on they plotted to take His life.” Thus the Jewish Sanhedrin had already passed a death sentence on Jesus long before they arrested Him in Gethsemane. From this fact, we know that the ones who killed Jesus were the Jewish Sanhedrin. Pilate and his soldiers were merely the executors, because the Sanhedrin did not have authority from the Roman government at that time to put someone to death (John 18:31).

Why did the Sanhedrin still not believe in Jesus, even though He performed an extraordinary miracle by raising Lazarus? John 12:37–40 explains: “Even after Jesus had done all these miraculous signs in their presence, they still would not believe in Him, so that the word spoken by the prophet Isaiah might be fulfilled… For this reason they could not believe, because Isaiah said elsewhere: He has blinded their eyes and hardened their hearts, so they can neither see with their eyes, nor understand with their hearts, nor turn—and I would heal them.”

It is clear from these verses that God Himself blinded the eyes and hardened the hearts of the Jewish Sanhedrin so they could not believe in Jesus, even though they saw many miracles. This is in accordance with Jesus’ statement that, “No one can come to Me unless the Father who sent Me draws him…” (6:44). Thus, whether a person can believe in Jesus or not depends entirely on the decision of the heavenly Father. Certainly, the Father has His own reasons for blinding the eyes of the Sanhedrin.

Sometimes in the Christian world we hear preachers say, “It all depends on your response—whether you want to believe in Jesus or not.” Or some say that miracles can cause someone to believe in Jesus. And some also believe that entering heaven depends on you—whether you want to believe in Jesus or not. All these viewpoints prove that a person has not truly studied the Bible well. Therefore, whether we can believe in Jesus or not depends entirely on the decision of the Father in heaven. In fact, the Father in heaven gives the kingdom only to the “little flock,” not to the “large flock” within the Christian world (Luke 12:32).

We now continue our discussion regarding the miracle of Lazarus being raised from the dead. Observe John 11:24–25: “Martha said to Him, ‘I know that he will rise again in the resurrection at the last day.’ Jesus said to her, ‘I am the resurrection and the life. Whoever believes in Me will live, even though he dies.’” We see here that Martha’s understanding of the resurrection is something that will happen at the end of times. Certainly this concept is correct—that in the end, everyone will be resurrected, as we have discussed previously. However, there is something Martha did not understand about the resurrection, and this is what we will discuss now.

Notice the verses above: Jesus did not say that He would raise Lazarus ‘later’ at the end of times. Instead, Jesus said I AM the resurrection and the life, meaning that when someone believes in Him, that person immediately receives and experiences the ‘resurrection life’. Generally, religious concepts turn ‘present realities’ into something ‘future’. In the Christian world, the concept of ETERNAL LIFE is believed to happen LATER, when “we enter heaven.” Yet one of the main themes of the Gospel of John is that whoever believes in Jesus immediately receives eternal life (zoe), though still in the form of a “seed” within our inner being.

Jesus, who ‘is’ the resurrection life, is a present reality ‘on earth’. When Jesus came to earth, He was also the manifestation of the kingdom of heaven on earth; therefore, the kingdom of heaven has already come to earth in the person of Jesus. In truth, the kingdom of heaven has come, is coming, and will come in its fullness at the end of times in the manifestation of the sons of God (Romans 8:19–21).

Likewise, the ‘resurrection life’ (zoe) is something we already experience now. This resurrection life begins working as a “seed” that continues to grow within our spirit, then revives our soul, and finally resurrects our body to become like His glorious body at the end of times when He returns.

This understanding does not contradict what Paul says in 2 Timothy 2:17–18: “…Among them are Hymenaeus and Philetus, who have departed from the truth. They say that the resurrection has already taken place, and they destroy the faith of some.” Hymenaeus and Philetus taught that the resurrection had already taken place in the sense that ‘there is no longer a resurrection at the end of time’. This is, of course, a misleading teaching.

But the truth is this: when we believe in Jesus, at that very moment we have already received and experienced the ‘resurrection life of Christ’ within our inner being. The resurrection life of Christ continues to grow and “swallows up” the death-life inherited from Adam. Then, at the end of times, we will experience the full resurrection, where our bodies will become like the resurrection body of Jesus, and we will serve as kings and priests on this earth. This is the resurrection of the body, or the redemption of the body, which Paul speaks about in Romans 8. This is the meaning of Jesus’ words when He said that He is the resurrection and the life.

Now we enter John 12 and will discuss what we call ‘religious motivation’, particularly among religious leaders. To understand this, let us look at verses 10–11 and verse 19: “So the chief priests made plans to kill Lazarus as well; for on account of him many of the Jews were leaving them and believing in Jesus… Then the Pharisees said to one another, ‘See, this is getting us nowhere. Look how the whole world has gone after Him!’” What we mean by the ‘religious motivation’ of the religious leaders is the tendency to kill and to seek followers. That is why the Jewish religious leaders killed Jesus—because they were losing followers, because many people were leaving them.

Let us go straight into the Christian world and see whether such ‘religious motivation’ also exists inside it. We must begin with Paul’s prophecy to the church leaders in Ephesus: “I know that after my departure, savage wolves will come in among you and will not spare the flock. Even from your own number men will arise and distort the truth in order to draw disciples after them” (Acts 20:29–30). From these verses it is clear that the attack of savage wolves caused some church leaders to ‘draw’ the Lord’s disciples to themselves through false teachings.

We know that leaders must not draw the Lord’s disciples to themselves; rather, they must only equip the Lord’s disciples so that, in turn, the disciples build up the Body of Christ (Ephesians 4:11–12). If leaders function only as “ligaments and joints” that support and unite the Body, then the Body of Christ will experience divine growth (Colossians 2:19). But if leaders draw the Lord’s disciples to themselves, then the Body of Christ will be fractured—and this is exactly what has happened in the Christian world, where the church has split into tens of thousands of

denominations. Each denominational leader not only ‘equips’ the Lord’s disciples, but ‘draws’ them to become ‘their’ followers.

Yet in the Christian world this condition—churches fractured into tens of thousands of denominations—is not discussed according to what the Bible says, so this ‘religious motivation’ we are discussing becomes invisible. Even with the three false teachings of Jezebel, the Nicolaitans, and Balaam described in Revelation 2–3, leaders in the Christian world commonly claim that denominations are the church. The condition of the seven churches in Asia Minor, having been infiltrated by these three false teachings, caused the apostle John to have no fellowship with them (1 John 1:3). Even the apostle John and his team were rejected by a leader (Diotrephes) who wanted to be prominent (3 John 9).

Let us return to the matter of having followers. When Paul says imitate me in 1 Corinthians 11:1, this does not mean Paul was seeking followers; rather, he meant follow my example’. For when the Corinthians said, “I am of Paul,” Paul rebuked them so that divisions would not occur in the church (1 Corinthians 1:10–17). But the people of the kingdom follow only Jesus wherever He goes (Revelation 14:4). Kingdom people cannot follow any particular leader, nor seek followers, because they follow Jesus wherever He goes—and we know that each follower of Christ will have their own path. When Peter wanted to know what would happen to John, Jesus said, “That is not your concern; you follow Me” (John 21:22). Indeed, in the Christian world this ‘religious motivation’ is clearly visible. Is not the history of Christianity also filled with cases where certain groups “killed” members of other differing groups?

We continue our discussion in John 12 by observing the event where Jesus entered Jerusalem riding on a young donkey (12:12–19). We will discuss this story from the viewpoint of prophetic fulfillment, and see how the disciples, the crowd, and the Pharisees understood—or failed to understand—this prophecy. Verse 15 states: “Do not be afraid, daughter of Zion; see, your King is coming, seated on a donkey’s colt”—a fulfillment of Zechariah 9:9. If we observe this narrative, no one understood that this event was the fulfillment of the prophecy in Zechariah 9:9. The crowds came to welcome Jesus because they had heard that He performed the miracle of raising Lazarus (verse 18).

Likewise, His disciples did not understand that this event fulfilled an Old Testament prophecy. Only after Jesus was glorified and the disciples received the Holy Spirit did they understand this event (verse 16). Of course, the Pharisees judged this event only from the standpoint of their own interest in gaining followers. They said to one another, “See! You are accomplishing nothing. Look, the whole world has gone after Him!” (verse 19).

To understand that Jesus came to fulfill the Law of Moses requires revelation or unveiling. Observe 2 Corinthians 3:14: “But their minds were blinded. For until this day the same veil remains unlifted in the reading of the Old Covenant, because the veil is taken away only in Christ.” In 2 Corinthians 3, Paul explains the difference between the ministry of the ‘written code’ and the ministry of the Spirit. By ‘written code’, Paul means the law of Moses; the ministry of the Spirit is the ministry of the new covenant, or the ministry of the fulfillment of the law of Moses.

Colossians 2:17 states: “These are a shadow of the things that were to come; the reality, however, is Christ.” The ‘all’ that Paul refers to in this verse relates specifically to food, drink, festivals, new moons, or sabbaths—regulations within the Mosaic Law. The reality, the substance, the fulfillment of all these is Christ. In Paul’s writings, the meaning of ‘Christ’ includes the Spirit (the Spirit of Christ), the kingdom (the kingdom of Christ), the Life (the Life of Christ), the corporate Christ (Christ Jesus and Christ the Body), and Christ dwelling within the inner being of believers. Therefore, the fulfillment of all the written laws of Moses is Christ within the inner being of believers.

All written laws have been fulfilled by Jesus; therefore, believers worship in spirit and truth (following the leading of Christ within, in daily life), not according to written codes. Such understanding enables a person to recognize Jesus as King.

The crowds who hailed Jesus as King because of His miracles are not considered to have truly recognized Him as King. The Pharisees, with their ‘religious motivations’ of seeking followers, also could not possibly understand Jesus as King. Only His disciples, who received revelation/unveiling of Christ within and follow Christ inwardly in daily life, are those who truly understand that Jesus is King.

The Christian world, filled with ‘religious motivations’ and ‘written rules’—must do this, must do that; must come on certain days, to certain buildings, give certain offerings, and so on—cannot be considered as truly understanding Jesus as King. Many will indeed call Jesus King, or call Him Lord, on the last day, but only Jesus will determine who truly knows Him and who does not (Matthew 7:21–23).

We continue our discussion of John 12 by considering the passage where some Greeks wanted to meet Jesus (12:20–36). When Philip and Andrew informed Him, Jesus gave an ‘odd’ answer—yet one that carries deep significance. By examining this passage carefully, we find the essence of Jesus’ answer: not only the Greeks, but ALL PEOPLE will see Jesus—yet they will see Him in and through His disciples.

To make Jesus’ answer easier to understand, we will divide it into three key parts:

First, verses 23–24: “But Jesus answered them, saying, ‘The hour has come that the Son of Man should be glorified… Unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much fruit.’” This means Jesus would die, rise, and be glorified at the right hand of the Father, and thus the outpouring of the Holy Spirit—the Life-giving Spirit (zoe)—would come upon His disciples. The Life of Christ (zoe) that the disciples receive is still in the form of a “seed” and must grow. The fruit Jesus refers to is His disciples, in whom the zoe “seed” grows, until they become like Jesus. Those Greeks who see His disciples will see Jesus Himself.

Second, for the zoe “life” to grow maximally (abundantly, John 10:10), His disciples must not love their soul-life (‘psuche’—the life of the soul), so that zoe life may grow abundantly within them (verse 25). Furthermore, His disciples must follow Jesus wherever He goes (verse 26 and Revelation 14:4). In the context of the Christian world, this means that His disciples must not follow any leader, denomination, or movement so that they can be where Jesus is. The Christian world is filled with rules of leaders, denominational rules, and many other systems. His disciples must follow the leading of ‘Christ within’ alone, so that wherever Jesus is, there His disciples will be also. Such disciples will be honored by the Father in heaven, though they may not receive ‘human honor’ within the Christian world.

Third, verses 31–32: “Now is the judgment of this world; now the ruler of this world will be cast out. And I, when I am lifted up from the earth, will draw all people to Myself.” This means that Satan, the ruler of the world (kosmos—the system), has been cast out. Satan binds and enslaves humanity through systems, whether social, political, religious, economic, or any system he creates in this world. But when Jesus was glorified, Satan was cast out. Therefore, Jesus will draw all people to Himself. Through whom? Through His disciples, as explained in the verses before.

Not all of Jesus’ disciples follow Him wherever He goes. Some disciples still remain inside the ‘system’ of Christianity. Just as “Pharaoh” (Satan) bound and enslaved Israel in Egypt, so also many of the Lord’s disciples are bound by the ‘system’ of the Christian religion.

At the coming of Jesus at the end of times, His disciples who follow Him wherever He goes will be entrusted to rule the earth with glorified bodies, in order to draw all people to Jesus. His disciples will function as kings and priests in the coming age (Revelation 20:4). Thus all people will see Jesus.

We continue our discussion of John 12:37–43, which evaluates the ministry of Jesus, particularly toward the Jewish religious leaders. Observe verse 36, which states: “…After Jesus said this, He departed and hid Himself from them.” This expression marks the end of Jesus’ ministry to the Jews, because the following chapters tell of His conversations with His disciples, His crucifixion, and His resurrection.

Let us observe this passage explaining why the Jewish religious leaders did not believe in Jesus: “Even after Jesus had performed so many signs in their presence, they still would not believe in Him, so that the word spoken by the prophet Isaiah might be fulfilled… ‘He has blinded their eyes and hardened their hearts, so they can neither see with their eyes nor understand with their hearts, nor turn—and I would heal them’” (12:37, 40).

The apostle John clearly declares the Father’s sovereignty in determining all things. Everything that happens has indeed been written beforehand. Even Judas’s betrayal had already been written (17:12). Jesus also firmly stated, “No one can come to Me unless the Father who sent Me draws him…” (6:44). Throughout His ministry, Jesus did only what had been written beforehand, so that the word of God might be fulfilled.

However, declaring that the Father sovereignly determines all things does not mean that humans are not responsible for everything they say and do. Human beings were created as persons with mind, emotion, and will. Yet the human will is not absolutely free to do things that the Father in heaven has not determined. Behind all human actions, the mysterious hand of the Father is at work, determining all things. Even Psalm 139:16 states that the Father’s determinations in our lives are so detailed: “Your eyes saw my unformed body; and in Your book were written ALL the days that were ordained for me, when as yet there were none of them.” All the paths we will walk have already been written. It is indeed difficult to grasp this, just as the next verse says, “How precious to me are Your thoughts, O God…” (v.17). Yet by His grace we can understand it.

It is clear from the passage above that the Jewish religious leaders did not believe in Jesus because the Father had blinded and hardened their hearts. Because the Father had blinded and hardened them, they not only refused to believe in Jesus, but also killed Him through Pilate and his soldiers. Nevertheless, both Pilate and the Jewish Council sinned and must bear their guilt. Jesus made this clear to Pilate: “… Therefore the one who handed Me over to you is guilty of a greater sin” (19:11). The sin of the Jewish Council was greater than Pilate’s.

Within Christianity there is a teaching or belief that created beings possess absolute free will, enabling them to act outside of the Father’s determinations. From this belief emerged teachings about Lucifer’s fall from a good angel into the evil Devil; teachings that salvation depends on human response—whether one repents or not, whether one chooses to accept and believe in Jesus or not. There is also the teaching of eternal hell, supposedly not because the Father sends people there, but because they ‘choose it themselves’. All these teachings arise from ignorance of the Father’s sovereignty in determining all things.

Let us move into John 13 and discuss the event of Jesus washing His disciples’ feet. We must understand clearly the meaning of this act before applying it in our lives. When interpreting the meaning of this washing, we must remember that the Gospel of John refers to miracle stories as ‘signs’, meaning there is a spiritual meaning behind them. Therefore, the washing of feet should not be interpreted merely in a physical sense; there is a spiritual meaning behind it.

Let us examine verse 5: “Then He poured water into a basin and began to wash the disciples’ feet and to wipe them with the towel that was wrapped around Him.” In Scripture, “water” refers to the Holy Spirit (John 7:38–39; Titus 3:5), the Word (Eph. 5:26; John 15:3), and the divine life ‘zoe’ (John 19:34). Jesus’ act of washing the disciples’ feet with water was symbolic: He was actually “cleansing” them with the Holy Spirit, the Word, and the life ‘zoe’.

Next, verse 14 states, “If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet.” After giving His disciples an example, He commanded them to ‘wash one another’s feet’. This is the ‘one another’ law that we have discussed earlier. In the New Testament there are about twelve such expressions: ‘one another’ love, care, build up, confess sins, show honor, and so on. The most frequent is ‘love one another’, because the command to

love one another is the ‘new commandment’ in the context of the New Covenant that Jesus made for all of His disciples.

So how do we practice “washing one another’s feet”? If members of a church gather and God leads them to wash each other’s feet physically, that is fine. But what is far more important is “washing one another’s feet” in the sense of cleansing one another with the Holy Spirit, the Word, and the life ‘zoe’. We know that the Holy Spirit, the Word, and the life ‘zoe’ have been given within the inner being of every believer. The question is, in church life, are we truly cleansing one another with the Spirit, the Word, and the divine life?

To explore this, Mary’s action of anointing Jesus’ feet may help (John 12:1–8). When Mary broke the alabaster jar and poured the perfume on Jesus, the fragrance filled the entire house. Paul once said that he and his co-workers were “the fragrance of Christ” (2 Cor. 2:15). Certainly not every member of the church automatically shares the fragrance of Christ. A process of divine discipline, like Paul experienced, and a process of “breaking the alabaster jar” (something very precious to us) is needed so that we may share Christ’s fragrance with our brothers and sisters and with all who encounter us.

Sharing the “fragrance” of Christ is not the same as sharing biblical knowledge. Jesus said in Matthew 22:29, “… you are mistaken because you do not understand the Scriptures nor the power of God” (ILT). According to Jesus, being ‘mistaken’ means not understanding the Scriptures and not experiencing God’s power. Therefore, we must not only study Scripture but also be shaped by God so that our “jar” is broken. Then we will begin to cleanse our brothers and sisters with the Spirit, the Word, and the life ‘zoe’.

Let us continue in John 13 and consider the ‘new commandment’ that Jesus gave His disciples: “A new commandment I give to you, that you love one another; as I have loved you, that you also love one another. By this all will know that you are My disciples, if you have love for one another” (13:34–35).

The expression ‘new commandment’ does not mean that the Old Testament lacked a command to love one another. When a teacher of the Law asked Jesus about the greatest commandment, He replied: love God and love your neighbor (Matthew 22:36–40). Verse 40 emphasizes, “On these two commandments hang all the Law and the Prophets.” Meaning, if the ENTIRE Law and the Prophets were ‘summed up’, the result would be loving God and others. So when Jesus gave the command to love one another, He was referring to a command that was the FULFILLMENT or ESSENCE of the whole Law and the Prophets, because Jesus came to fulfill them.

If so, what does ‘new commandment’ mean? We must understand that Jesus came to establish a New Covenant with the house of Israel and Judah (Jeremiah 31:31). This New Covenant has a new law: “… I will put My Law within them and write it on their hearts…” (Jer. 31:33; Heb. 8:10). So this “new commandment” is a LAW WRITTEN WITHIN the hearts of His disciples.

It is the Holy Spirit—the Spirit who gives life (‘zoe’)—who writes the Law into the inner being of Jesus’ disciples. Of course, time and process are needed to grow in love or in the life ‘zoe’. As the divine life grows within the disciples, so they grow in loving one another. The peak of this growth is when we are able to lay down our lives for our brothers and sisters (John 15:13; 1 John 3:16).

This is truly the law of the kingdom of heaven, because Jesus came to establish His kingdom on earth. There is only one law of the heavenly kingdom: loving one another. This is what we call the ONE-ANOTHER LAW—washing one another’s feet, submitting to one another, encouraging one another, confessing sins to one another, and so forth. This law can only be practiced when disciples treat one another as brothers and sisters (Matthew 23:8–12). If a disciple exalts himself (23:12) and draws others to himself (Acts 20:30), then the ‘one-another’ law cannot operate, for such a person becomes a “manager” or “boss” in the church. This is what happens in many denominations today. But the people of the kingdom relate to one another as brothers and sisters, without hierarchy. No managers, no bosses. They learn to grow in the ONE-ANOTHER law. Hallelujah.

Let us continue briefly with the ONE-ANOTHER law before discussing Judas’s betrayal. Hebrews 7:12 says, “For when the priesthood is changed, the law must be changed also.” We know that Jesus is the High Priest according to the order of Melchizedek. The first ten chapters of Hebrews compare Jesus’ priesthood with Aaron’s priesthood, with one key phrase: ‘better’. Hebrews 7:12 clearly states that the law changes according to the priesthood in effect. Because Jesus’ priesthood differs from Aaron’s, the law also changes—from the Law of Moses to the law of loving one another.

Those who teach tithing (money), firstfruits (money), mandatory worship days, specific buildings, and other rules are in fact “managers” or “bosses” in the church, as mentioned earlier. These “managers” and “bosses” of course need money to support their life and ministry. But let us leave this to the Lord Jesus, who will judge His church at His coming.

Now let us discuss Judas’s betrayal in John 13:18: “… But this is to fulfill the scripture: ‘He who eats My bread has lifted up his heel against Me.’” Likewise, John 17:12: “… except the son of perdition, that the scripture might be fulfilled.” Thus Judas’s betrayal was prophesied and predetermined in Scripture. Judas’s life path was predetermined, and not only his but ours also (Psalm 139:16).

If so, does that mean Judas—and we too—are not responsible for our actions because everything has been written and predetermined? Of course we are responsible, for humans are not robots. All people must be accountable for their actions because humans have their own mind, emotion, and will. This universal law applies to all: “A man reaps what he sows” (Gal. 6:7). What we must remember is that God always acts justly toward all humans. No one is treated unfairly, for He loves all.

To clarify this, let us consider how the Father has determined a “little flock” to receive the kingdom (Luke 12:32). The little flock will receive the kingdom when Jesus returns (His second coming) to establish His kingdom on earth—commonly called the one-thousand-year kingdom or Millennium (Rev. 20:4).

The “little flock” refers to a small portion of Christians who have been born again. All born-again Christians will stand before the judgment seat of Christ to give an account for their deeds (2 Cor. 5:10). Not all born-again believers will enter the millennial kingdom to reign with Christ on earth. The parables in Matthew confirm this—the wise and foolish virgins, the talents, the wicked and faithful servants—all of these refer to born-again Christians.

Is the Father unjust because He gives the kingdom (the Millennium) only to the “little flock”? Clearly the Father is always just, because He cannot be unjust—it contradicts His nature. Consider Romans 8:17: “… that we may also be glorified together with Him, provided we suffer with Him.” Those Christians destined to receive the kingdom will undergo a kind of suffering not experienced by all other believers. This does not mean suffering is a ‘condition’ for entering heaven; rather, the Father’s justice is shown in how He forms the “little flock” through a process others do not experience.

Now we move into John 14 and discuss the ‘Father’s house’. But before examining the verses in John 14, we must clarify the meaning of this term. This topic is important because there are misunderstandings in Christianity regarding the ‘Father’s house’ and the idea of ‘going to heaven’, which ultimately lead to misunderstandings of the Father’s plan for humanity. It is common for Christians to imagine the Father’s house as a place in heaven far away, with houses like those on earth, streets of gold resembling earthly streets, and so on.

This misunderstanding is not trivial. Scripture never teaches such ideas. These misunderstandings cause Christians to desire to leave the earth and go to a pleasant place called heaven. Yet from Genesis to Revelation, the Bible teaches that the earth has been entrusted to humanity, and that the ‘heavenly dimension’ will fully descend into the ‘earthly dimension’. If believers misunderstand the Father’s plan, how can they ‘work together’ or ‘walk with’ the Father in their lives?

Genesis 1:26–28 explains that the Father’s plan focuses on the earth. Psalm 115:16 affirms, “The heavens are the LORD’s heavens, but the earth He has given to the children of man.” The Hebrew term ‘shamayim’, translated ‘heavens’, may also mean ‘heaven’. Heaven is where God’s throne is placed. The descriptions of what heaven is like, what happens there, why the Father placed His throne there, and so on, have been clearly revealed to John in Revelation, especially chapters 4–5. We will not explore that further now, but we emphasize that the earth has been given to humanity.

Now let us return to our theme: the ‘Father’s house’. The Bible not only reveals that the earth is the focus of the Father’s plan, but also that the Father will build a house for Himself on this earth. The Father desires to build a dwelling place for Himself here. How He builds this dwelling is what we will now explore.

We will use one principle in our discussion, namely the ‘principle of first mention’, commonly called the ‘first mention principle’. This principle explains that the first time something is mentioned in the Bible, it carries a meaning that will remain the same throughout the entire Scriptures. However, because biblical revelation is ‘progressive’—that is, advancing—the initial understanding of a matter ‘must be supplemented’ by subsequent understandings without altering its basic meaning. Thus, we gain a complete understanding of a topic, in this case regarding the ‘Father’s House’.

Let us begin with this principle. In the Bible, the first appearance of the expression ‘the Father’s House’ or ‘the House of Elohim’ occurs in the account where Jacob dreams at Bethel (Genesis 28:10–22). When Jacob awoke from his sleep he said, “Surely YAHWEH is in this place… This is none other than the house of Elohim, and this is the gate of heaven” (vv. 16–17, ILT). The Hebrew term ‘bayith’, translated ‘house’, does not first appear here but in Genesis 7:1; however, the expression ‘bayith Elohim’ appears for the first time in Jacob’s dream. We will examine this event and derive some understanding of the ‘Father’s House’ or the ‘House of Elohim’.

At this time, we will take several points from Jacob’s dream at Bethel (Genesis 28:10–22). We know that the first appearance of the expression ‘House of Elohim’ or ‘Father’s House’ occurs in this event. By taking several points from this passage, we gain a ‘basic understanding’ of the House of Elohim or the Father’s House as His dwelling place.

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

This ladder not only opens the door of heaven but also ‘unites heaven and earth’. Through Jacob’s dream we understand that the ‘Father’s House’ is the UNION OF HEAVEN AND EARTH. And indeed, Jesus as the Son of Man is that ‘Father’s House’. For this reason Jesus told the scribes and Pharisees to ‘destroy this temple’, and in three days He would raise it up, because the Temple was His own body (John 2:21).

Jacob then named the place where he dreamed ‘Bethel’, which means ‘House of Elohim’. In Jacob’s context, the House of Elohim or ‘Father’s House’ was a physical place, specifically a physical city, for the city was previously named Luz. Yet, we must remember that even though the Father’s House in Jacob’s context was a physical place, the Father’s House still signifies the union of heaven and earth. This is the basic understanding of the ‘Father’s House’. This basic understanding aligns with the prayer Jesus taught His disciples—‘your kingdom come on earth’.

We continue our discussion of the ‘Father’s House’. We have stated that the basic meaning of the Father’s House is the union of heaven and earth. And that this union exists within the person of Jesus, the Son of Man. Now let us examine John 14:2, 3, and 23: “In My Father’s house are many dwellings; if it were not so, I would have told you. I go there to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also…. We will come to him and make Our home with him.” If someone reads these verses without the foundational understanding we have discussed, he will naturally think that the Father’s House is some delightful PLACE somewhere.

Let us pay close attention to Jesus’ words: He GOES THERE to prepare a place for us. The crucial question is: WHERE DID JESUS GO? Did He go to a PLACE—meaning a particular location? In John 13:1, 3; 14:12, 28; 16:10, 17, 28; 20:17 it is clearly written that JESUS WENT TO THE FATHER. Jesus went to the Father, not to a certain location. When Thomas said, “…we do not know where You are going; how can we know the way?” (14:4), Jesus replied firmly that He is the Way, and the Father is the destination (14:6). So, Jesus was not speaking of any PHYSICAL PLACE but of a PERSON. The way to the PERSON of the Father is the PERSON of Jesus. Christians who still think in physical terms about a PLACE will not understand what the Father’s House truly is.

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

Therefore, the Father’s House is not a PLACE but the INNER BEING of believers. That is why we are called the Temple of the Holy Spirit. Even now, the inner being of believers is the Father’s House. Thus the basic meaning of the Father’s House—the union of heaven and earth—is fulfilled. At the coming of Jesus as the Son of Man, Jesus Himself was the union of heaven and earth. But after Jesus went to the Father, believers became that union of heaven and earth.

At the coming of Jesus as the Son of Man, the Kingdom of Heaven was manifested for the first time on earth in His person (Luke 17:21). Even now the ‘kingdom of heaven’ is within the inner being of the Church—within believers. The Church is expected to be the instrument that brings the kingdom of heaven to earth. But because the Church has fragmented and become human kingdoms (denominations), the Lord Jesus calls His overcomers to manifest the kingdom of heaven on earth (Revelation 2–3). At His coming—commonly called the second coming—the kingdom of heaven will FULLY come and appear on earth through and within the overcoming Church to liberate creation (Romans 8:19–21).

Now let us continue our discussion of John 14 by examining verse 12: “Truly, truly, I say to you, he who believes in Me will also do the works that I do, and greater works than these shall he do, because I go to the Father.” There are three matters we must discuss: first, “he who believes in Jesus”; second, doing works greater than those Jesus did; and third, Jesus going to the Father, which is the reason believers can do these greater works.

Let us begin with the third: what does it mean that Jesus went to the Father? Clearly it means His death, resurrection, and exaltation to the Father’s right hand. What was the result of Jesus being exalted? Acts 2:33 affirms: “Therefore, being exalted to the right hand of Elohim, and having received from the Father the promise of the Holy Spirit, He poured out this which you now see and hear” (ILT). When Jesus was exalted, He poured out the Holy Spirit on the believers.

However, the outpouring of the Holy Spirit at Pentecost upon the Church was merely a down payment (‘arrabon’) or guarantee, as written in Ephesians 1:14: “And the Holy Spirit is the guarantee of our inheritance until we acquire the full possession…” When Jesus ministered on earth, the Father gave Him the Spirit without measure (John 3:34).

Next, the second point: what does it mean to do greater works than Jesus? Clearly it does not refer to redemption on the cross, for the work of redemption was done solely by Jesus and is complete. We must first understand Jesus’ purpose in coming into the world. John 3:17 states, “For Elohim did not send His Son into the world to judge the world, but so that the world might be saved through Him” (ILT). The world here means all humanity loved by the Father (3:16). That is why Jesus is the Lamb who takes away the sin of the world (1:29). Jesus is the propitiation not only for the sins of believers but also for the sins of the whole world (1 John 2:2). Therefore, Jesus’ work is to save the entire world, and believers continue His work.

Then the first and most important point: those who do the greater works in saving the world are those who ‘believe’. They believe that every knee will bow and every tongue will confess that Jesus is Lord. They believe that Jesus will draw all people to Himself (John 12:32). They believe that all humanity will certainly be saved, for Jesus is the Savior of the world (John 4:42). Christians who teach and believe that the unrepentant and unbelieving will certainly be thrown into eternal hell forever are not included in the category of ‘those who believe’ in this verse.

When, then, will those who believe do the greater works than Jesus? Certainly at the coming of Jesus (commonly called the second coming), when believers receive their inheritance—the full outpouring of the Holy Spirit. When the kingdom of heaven is fully manifested on earth, believers will function as kings and priests on the earth (Revelation 5:10; 20:4). Then, with glorified bodies, believers will do works greater than those done by Jesus.

We continue our discussion of John 14 regarding Jesus’ promise to His disciples (the eleven) concerning His coming. Note verse 18: “I will not leave you as orphans; I will come to you.” Many Christians believe Jesus comes only twice—first, 2,000 years ago, and second, at the end of the age to gather His saints.

If this “two comings” concept were correct, then His promise to the eleven disciples was not fulfilled, because they all died. But the truth is that Jesus fulfilled His promise to come again to the eleven disciples. How did He come? He came in the person of the Holy Spirit at Pentecost. The outpouring of the Holy Spirit at Pentecost was the fulfillment of Jesus’ promise to come again to the eleven disciples. If we hold the concept that Jesus comes only “twice,” we misunderstand the biblical concept of the Lord’s coming. There is no expression “second coming” in the Bible referring to the coming of Jesus. There is no such phrase as “the second coming of Jesus” in Scripture.

There are six Greek terms translated “coming.” They are as follows:

1. PAROUSIA — appears 24 times, from the verb ‘pareimi’, meaning ‘to be present’. The noun means ‘presence’. Parousia never indicates the action of arriving but the presence of someone who has already arrived. It is never used for a physical coming of the Lord. It means ‘presence’. Where two or three gather in His name, there He is. That is His PRESENCE. That is His COMING.

2. APOKALUPSIS — from ‘apokalupto’, meaning ‘to reveal’. It refers to an unveiling of someone previously hidden.

3. EPIPHANEIA — appears 6 times. It means ‘manifestation’, a bringing to light, often referring to glory manifested.

4. PHANEROO — means ‘to make visible’, not necessarily to the physical eye, but as a perception.

5. ERCHOMAI — refers to the actual action of coming. Used, for example, in Revelation 1:7: ‘Behold, He comes (AN ACT OF COMING) with the clouds…’

6. HEKO — emphasizes arriving at a particular place. Found in Revelation 2:25: “Hold fast what you have until I COME.”

Obviously these six Greek terms do not indicate six different kinds of coming, but different nuances that help us understand each passage. We will not examine each usage in detail here, but it is enough to understand that the coming of the Lord does NOT HAVE TO BE IN PHYSICAL FORM.

Now we will discuss the coming of Jesus at the end of the age as written in Romans 8:19–21 and Revelation 1:7. Revelation 1:7 states that Jesus comes “with the clouds.” Throughout Scripture, when ‘cloud’ appears in singular, it refers to the cloud of God’s glory. But when ‘clouds’ appears in plural, it refers to God’s witnesses. Thus the meaning of Revelation 1:7 is that Jesus will come ‘in and through His witnesses’. His witnesses are the sons of Elohim mentioned in Romans 8:19–21, who will liberate creation from the bondage of corruption.

Indeed, Romans 8:19–21 describes the coming of the kingdom of heaven to earth in its FULL manifestation. The sons of Elohim who will appear with glorified bodies are those to whom the Father is pleased to give the kingdom (Luke 12:32). They are the “little flock” within Christendom, for in Christianity many are called but few are chosen.

Now we will discuss John 15:1 regarding the vine: “I am the true vine, and My Father is the vinedresser.” Jesus declares that He is the ‘true’ vine. If He is the true vine, this implies there is also a false vine.

In the Gospels Jesus emphasizes that no one can serve God and mammon at the same time, for no one can serve two masters. In other words, Jesus contrasts Himself with Mammon: one can only enslave himself to Jesus, or enslave himself to mammon (Luke 16:13).

We know that the Pharisees were servants of mammon (Luke 16:14). Yet even though they were servants of mammon, they were still leaders of the nation of Israel as God’s people. They had the religious court, called the Sanhedrin, in which the High Priest presided over its 70 members. These Jewish leaders are often referred to as ‘the world’ in the Gospel of John. They were the ones who hated Jesus and killed Him (John 15:18–25). Therefore, it is not incorrect to affirm that they were the false vine.

As the false vine, the Sanhedrin also had “fruit” from its ministry. The Jewish Sanhedrin had the Temple, which had been renovated by King Herod, although of course Herod did so for political reasons. Members of the Sanhedrin were usually well-educated for their time, and generally wealthy. Joseph of Arimathea is mentioned in the Gospel of John as a disciple of Jesus, though secretly, for fear of the other Jewish leaders. Nicodemus and Gamaliel—Paul’s teacher—were also members of the Sanhedrin, and they were respected by many.

The Jewish Sanhedrin also possessed authority not only in religious matters, but also in political and social affairs, and to a certain degree was given power by the Roman government to punish anyone it considered guilty, functioning much like a court. The influence of the Sanhedrin over the crowds is clearly seen when they stirred up the people to choose Barabbas instead of Jesus (Matthew 27:20). Thus, from a human standpoint, the Sanhedrin had “fruit” like that of a true vine.

But Jesus declared that any plant not planted by His Father would be pulled up by the roots (Matthew 15:13). Again we see here that there are plants planted by the heavenly Father, and there are plants that are not. On the last day everything will become clear. From a human perspective, Abraham had two “fruits”: Isaac and Ishmael. But before God, Abraham had only one true “fruit,” which was Isaac. Ishmael was born from Abraham’s fleshly decision to follow Sarah’s suggestion.

Let us apply the truth of the true vine and the false vine. From a human perspective, the Christian world certainly has fruit from its ministries. But whether this fruit comes from the true vine or the false one cannot be judged at present. In God’s time, when the Lord Jesus judges the church, then everything will become clear—what was planted by the heavenly Father, and what was not. Who built his own kingdom, and who established the kingdom of heaven on earth.

We continue our discussion of the vine in John 15. Observe verse 5: “I am the vine, you are the branches. Whoever abides in Me and I in him, he will bear much fruit, for apart from Me you can do nothing.” We have discussed that Jesus is the true vine, and the heavenly Father is the vinedresser. The vinedresser means that the Father is the source, the planner, the planter, the ‘zoe’ life, the substance, the soil, the water, the sunlight, and everything for the vine.

Jesus is the vine and believers are the branches. We must understand that the vine includes the root, trunk, branches, leaves, and fruit. The vine is the whole plant from root to fruit, not only the trunk. Thus, believers partake in a single vine. Believers are not separated from the vine. Therefore, Jesus and believers are Christ—Christ the Head and Christ the Body.

The picture of the vine and its branches clearly shows a ‘zoe’ life relationship between Jesus and believers. Jesus indeed came to give His life to us (John 10:10). And this ‘zoe’ life enables us to know the heavenly Father and Jesus Christ whom He sent (John 17:3).

So what does it mean to ‘abide in Me and I in him’? The meaning is clear: we must learn to live out the ‘zoe’ life in our daily living. Only when we learn to live by the ‘zoe’ life can we bear fruit for His glory. Jesus clearly said that we can do nothing apart from Him. This means that anything we do apart from Jesus is not counted as fruit for His glory.

Indeed, humans can accomplish something on their own, because by eating the fruit of the tree of the knowledge of good and evil, humans began to act from their own knowledge, apart from dependence on God. Humans can develop themselves independently of God. Since eating from that tree, humans have lived relying on their own strength. They live for themselves. We see that Cain’s descendants lived far from God, yet they were the ones who developed human civilization (Genesis 4:17–24). From Cain’s line came advancements in animal husbandry, music, and industry (bronze and iron work). Although Cain’s descendants appeared fruitful, Scripture records none of their lifespans. This differs from the line of Seth, who walked with God (Genesis 5:6–32). All of Seth’s descendants have their ages recorded. In the Old Testament, lifespan carries spiritual meaning: the deeds of Seth’s descendants were valuable before God, whereas the deeds of Cain’s descendants, though impressive, were worthless and unrecognized before God.

Let us apply the matter of fruit to the Christian world. Many Christians assume that if someone has many followers, many facilities, performs miracles, casts out demons, prophesies, and so on, then he must be bearing much fruit for God’s glory. Such judgment is actually premature. We do not know whether all these works originate from the ‘zoe’ life or from human strength. The judgment seat of Christ will reveal all these things. Let us together wait for that day to determine whether our works come from the ‘zoe’ life for His glory, or from our own strength for self-glory.

Continuing in John 15, we now look at the ‘fruit’ of believers. By examining the verses in John 15, we see several ‘fruits’ manifested in the lives of believers. Before discussing the fruits themselves, verse 16 states: “You did not choose Me, but I chose you. And I appointed you that you should go and bear fruit and that your fruit should remain, so that whatever you ask the Father in My name, He may give you.” From this verse it is clear that His disciples were chosen by Jesus to bear lasting fruit. Everything depends on Jesus’ choice and appointment. Of course, the disciples obeyed His command to go and bear fruit, but all of this was a result of His choice and appointment.

Let us look at several fruits of His disciples mentioned in John 15. First, answered prayer (verse 16). One manifestation of ‘fruit’ in a disciple’s life is prayer that is answered. A good prayer is ‘a prayer answered by God’. Believers praying is not a sign that they are disciples of Jesus; but having their prayers answered is one manifestation of fruit.

Second, possessing the joy of Jesus and practicing the “one another” command, which we have discussed—namely, loving one another among His disciples. Having Christ’s joy and love is a manifestation of the fruit of the Spirit (Galatians 5:22). In the original text, the word ‘fruit’ is singular, meaning that love, joy, peace, and so forth are not separate. They are all manifestations of the one fruit of the Spirit. Thus, the fruit of the Spirit is truly the manifestation of the ‘zoe’ life given by Jesus and growing in His disciples’ inner being.

Third, being hated and cast out by the world (15:18–25). Many Christians may wonder why being hated by the world is a sign or fruit of Jesus’ disciples. We must discuss what ‘world’ means in this passage. Verse 25 states: “But this is to fulfill what is written in their Law: ‘They hated Me without reason.’” The ‘world’ here clearly refers to the Jewish religious world or the Jewish Sanhedrin, which hated and killed Jesus. In this passage Jesus affirms that the Jewish religious world would also cast out and persecute His disciples.

We know that His disciples bore witness before the Sanhedrin three times. Peter and John did so twice, and Stephen also testified and became the first martyr of the church. After this, the Jewish religious world repeatedly persecuted Jesus’ disciples. Saul, who initially persecuted the church, after his conversion, suffered much persecution from them throughout his ministry.

What about the history of Christianity through the ages? Has the Christian world also persecuted and even killed the true disciples of Jesus? Those who study church history know that the Christian world is “stained” with the blood of martyrs. The Christian world, symbolized by the “harlot” in Revelation 17:6, says: “I saw the woman drunk with the blood of the saints and with the blood of the witnesses of Jesus.” Christianity that has become a system (‘kosmos’ = world) will always cast out and persecute the true disciples of Jesus.

Now we enter John 16 and discuss the Holy Spirit, also called the Comforter (verse 7), the Spirit of Truth (verse 13), and another Helper (14:16). Jesus stated plainly that unless He went to the Father—meaning His death, resurrection, and exaltation to the Father’s right hand—the Holy Spirit would not come to the disciples (John 7:39). After Jesus was glorified and received the promised Holy Spirit, He poured Him out on the disciples at Pentecost (Acts 2:33).

But we also know that after Jesus’ resurrection, “…He breathed on them (the disciples) and said: Receive the Holy Spirit” (John 20:22). Here, the disciples received the ‘zoe’ life, experiencing the ‘new birth’, for the new birth is the experience of receiving the ‘zoe’ life. Why do we say they were born again only after Jesus’ resurrection? Because 1 Peter 1:3 affirms: “…He has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead.” Thus, the basis of the new birth experience is Jesus’ resurrection.

This does not mean the disciples received two Holy Spirits. Rather, it shows that the basis for receiving the ‘zoe’ life is the resurrection of Jesus, and the basis for receiving the outpouring of the Spirit is His glorification and ascension. This aligns with the prophecy of Israel’s restoration in Ezekiel 36:26–27: “I will give you a new heart and put a new spirit within you…. And I will put My Spirit within you….”.

We will not now discuss the roles of the Holy Spirit as described in John 16, but we will focus on the Spirit’s work in the believer’s inner being related to the growth of the ‘zoe’ life. This is necessary, for in Christianity today the work of the Spirit is usually discussed only in relation to ministry (the gifts of the Spirit), while the condition of the believer’s inner being receives little attention.

Consider 1 Corinthians 15:45: “…the last Adam became a life-giving Spirit.” The original text states that the last Adam, Jesus, became the ‘Spirit who gives ‘zoe’ (Young’s Literal Translation). After Jesus’ death, resurrection, and ascension, He became the Spirit who gives the ‘zoe’ life to the inner being of believers. Thus, His purpose is fulfilled: “…I have come that they may have life (‘zoe’), and have it abundantly” (John 10:10). Meaning, Jesus as the life-giving Spirit will cause the ‘zoe’ life to grow within believers.

What is the relationship between the ‘zoe’ life in believers and the kingdom of heaven? Luke 17:21 states: “…For indeed, the kingdom of God is in your midst” (Indonesian LAI). The Greek word ‘entos’, translated ‘in your midst’, actually means ‘within’. Thus, the kingdom of heaven is within the believer’s inner being. In the context of Luke 17:21, Jesus was speaking to the Pharisees. The kingdom of God was also within the Pharisees, but because they rejected Jesus as King (Messiah), it had no effect on them.

Thus, the kingdom of heaven for believers is truly the ‘zoe’ life within their inner being. As the ‘zoe’ life grows, believers become governed by the values, reality, and power of that kingdom. At the coming of the Lord Jesus (commonly called the second coming), when the kingdom of heaven is fully manifested on earth, believers appointed as “firstfruits” (matured earlier—James 1:18) will also be manifested with glorified bodies to liberate creation (Romans 8:19–21).

Now we discuss the functions of the Holy Spirit in the believer’s inner being. Notice John 16:8: “And when He comes, He will convict the world concerning sin, righteousness, and judgment.” There are three works of the Holy Spirit in the inner being of believers, and this is truly the gospel—the good news.

First, the Holy Spirit convicts (Greek: ‘elegcho’)—meaning to rebuke, expose, unveil—the world of sin. When the gospel is preached, the sins of the world are exposed by the Holy Spirit. ‘World’ here refers both to the world in general and the religious world (Judaism) that killed Jesus and hated His disciples.

Second, He convicts the world of righteousness (‘dikaiosune’)—meaning justice, righteousness, of which God is the source. The term ‘dikaiosune’ appears 92 times in the New Testament, 58 of

which (64%) appear in Paul’s writings. A key point in Paul’s gospel is righteousness by faith: that believers receive God’s righteousness solely through faith.

Third, He convicts the world of judgment. Verse 11 states: “concerning judgment, because the ruler of this world has been judged.” The ruler of the world (‘kosmos’ = system), meaning Satan, has been judged. Satan rules the ‘system’ of politics, society, economy, and religion, but has already been judged. This means that although Satan still rules these systems for now, at the coming of Jesus, “…The kingdom of the world (‘kosmos’) will become the kingdom of our Lord and of His Anointed (should be lowercase ‘h’—His anointed ones), and He will reign forever and ever” (Revelation 11:15). That is, at Jesus’ coming, the overcoming church will reign with Him in the millennial kingdom as kings and priests (Revelation 5:10; 20:4). Jesus and the overcoming church will take the ‘kosmos’ from its former ruler, Satan.

Next, observe verse 13: “But when He, the Spirit of Truth, comes, He will guide you into all the truth…” The term ‘truth’ here uses the Greek ‘aletheia’, which also means ‘reality’. Jesus affirms that He is the ‘Reality’. Reality is not a shadow, symbol, or illusion. Reality is the person of Jesus, and the Holy Spirit will lead us to know the person of Jesus and to become united with Him.

How do we grow in the knowledge of the truth (‘aletheia’)? John 4:23 affirms, “…the true worshipers will worship the Father in spirit and in truth (‘aletheia’)….” Our worship must be in ‘aletheia’, not in symbols, shadows, or rituals, as understood by the Samaritan woman, who thought that worship had to take place in Jerusalem or on Mount Gerizim (4:20). Our worship must be in Christ, who is the fulfillment of all Old Testament symbols, shadows, and prophecies (Colossians 2:17). Our worship must follow the leading of Christ within, because within us there is an ‘anointing’ (1 John 2:27).

The overcomers in the church worship by following Christ wherever He goes. This is the meaning of following the Lamb wherever He goes (Revelation 14:4). Jesus affirmed that His sheep hear His voice (John 10:27). Therefore, the church overcomers do not follow any denomination or any human leader; they worship and follow only the voice of Jesus, the Great Shepherd. In 1 John 2:27, it is affirmed that you do not need anyone to teach you. This does not mean that we do not learn from others, but that we listen only to the voice of Jesus within and follow Him wherever He goes. This is the function and role of the Holy Spirit within us. By worshiping according to the leading of the Holy Spirit, we grow in the knowledge of ‘aletheia’.

Let us now enter John 17 and examine several matters in the Lord Jesus’ prayer. At this moment, we will discuss the subject of glory or glorifying, which appears repeatedly in the Lord’s prayer. The Greek noun ‘doxa’, meaning ‘glory’, appears in verses 5, 22, and 24. In these verses, Jesus affirms that He had glory with the Father before the world existed. Jesus also prays that His disciples may behold His glory. Furthermore, Jesus affirms that He has given His glory to His disciples so that they may be one, just as Jesus and the Father are one.

Then, the Greek verb ‘doxazō’, meaning ‘to glorify’, appears in verses 1, 4, 5, and 10. In these verses, Jesus prays that the Father would glorify Him, so that in return He may glorify the Father. Jesus had glorified the Father by completing the work the Father had given Him to do. Jesus also affirms that He has been glorified in His disciples.

By noting the repeated appearance of ‘glory’ and ‘glorify’ in the Lord’s prayer, we can see how important this matter is. We need to look at this from the book of Genesis in order to understand its significance. Romans 3:23 affirms, “For all have sinned and fall short of the glory of God” (ILT). Sin causes humanity to fall short of God’s glory. The consequence of sin is not only falling short of God’s glory, but also producing ‘shame’ within human beings. Before Adam and Eve fell into sin, they were naked but not ashamed, because they were ‘covered’ by the glory of God. But when they sinned and fell short of the glory of God, they became ashamed and covered their nakedness with fig leaves.

However, the Father was not pleased with their attempt to cover themselves with fig leaves. Instead, He made garments of animal skin for them (Genesis 3:21). This implies an animal sacrifice, symbolizing and prophesying that Jesus Christ would become the sacrifice for sin and become the ‘garment’ that covers the nakedness of sinful humanity.

In truth, Christ is the glory of God that covers the “nakedness” of sinful humanity. Colossians 1:27 affirms, “…Christ who is in you, the hope of glory” (ILT). Young’s Literal Translation states, “…Christ in you, the hope of the glory.” Christ who dwells within the inner being of believers is the hope that we will one day receive the glory of God.

Why does Colossians 1:27 say that the glory of God is still a hope for us? Because we have not yet been fully glorified by God. Let us consider how Paul explains salvation in Romans using three terms: justification by faith, sanctification by faith, and glorification by faith. Glorification by faith, which is the redemption of our body resulting in our receiving a glorified body, has not yet occurred; it remains a hope (Romans 8:19, 23).

At this moment, Christ, the glory of God, dwells within us, but has not yet been manifested to all creation. However, at His coming, when the kingdom of heaven is fully established on earth, we will be manifested to all creation in order to set creation free from the bondage of corruption (Romans 8:19–21).

Here we see how important the glory of God is. All creation waits for the moment when the sons of God are glorified, because all creation also waits to be freed from bondage. This is why Jesus repeatedly spoke of glory in His prayer.

We now continue our discussion of the Lord’s prayer in John 17 by considering the phrase that appears repeatedly: “all whom You have given Me” (verses 2, 6, 9, 24). What does Jesus pray concerning “all whom You have given Me,” and what happens to them?

First, Jesus gives ‘eternal life’, which is the seed of ‘zoe’ life, to all whom the Father has given Him (verse 2). This ‘zoe’ life enables them to know the Father and Jesus Christ whom He has sent (verse 3).

Second, Jesus has revealed the Father’s name to them (verse 6). They belong to the Father, are given to Jesus, and they keep the Father’s word.

Third, Jesus has been glorified in them, and He prays that the Father would keep them so that they may be one just as Jesus and the Father are one (verses 10–11). Jesus also sends them into the world just as He was sent into the world by the Father (verse 18).

Fourth, Jesus also prays for those who will believe through their word, and He prays that ultimately all may be perfectly one (verse 23) and behold His glory.

Fifth, verse 14 affirms, “I have given them Your word, and the world has hated them, because they are not of the world, just as I am not of the world.” This means that the world will hate them because Jesus has given them the Father’s word. This is what will happen to “all whom You have given Me.”

Now we must reflect on who the ‘world’ is that hates those whom the Father has given to Jesus. Clearly, the ‘world’ that hates Jesus and His disciples is the ‘religious system’ of Judaism (John 15:18–25). Jesus also does not pray for ‘the world’ (15:9). Does this mean Jesus did not love the scribes and Pharisees? Of course He did. Because the Father so loved the world—meaning all people, including scribes and Pharisees—He gave Jesus, His Son, to take away the sins of the world (3:16; 1:29).

Therefore, the ‘world’ in the sense of all people is deeply loved by the Father and Jesus. But the ‘world’ as a ‘system’ controlled by the devil is not prayed for by Jesus; indeed, at His coming, that ‘world’ (system) will be taken over by the overcoming church. When the seventh trumpet is blown, the ruler of the system—the devil—will be removed and replaced by priests and kings (the overcoming church) who will reign forever with Jesus (Revelation 11:15).

What about Christianity today? Has Christianity become a ‘system’? In reality, through the three false teachings of Jezebel, Balaam, and the Nicolaitans, Christianity has become a system controlled by the devil. Therefore, in every church age, God calls His overcomers who do not partake of these false teachings (Revelation 2–3).

Within the world (system) of Christianity, many are called, but few are chosen. Those who are chosen are “all whom You have given Me,” as we have discussed above. These chosen ones are the “little flock” to whom the Father has been pleased to give the kingdom (Luke 12:32).

Now we continue our discussion of the Lord’s prayer in John 17 by considering what Jesus means by the term ‘name’, which appears several times. Verse 6 states, “I have manifested Your name to the people whom You gave Me out of the world….” Verse 11 states, “…keep them in Your name, which You have given Me….” Then verse 12 states, “…I kept them in Your name….” Verse 26 states, “I made known to them Your name…so that the love with which You have loved Me may be in them, and I in them.”

We must consider whether God has a ‘name’ the way humans do. If we observe verse 26, it becomes clear that knowing the Father’s name is not like knowing a human name. Why? Because the purpose of Jesus in revealing the Father’s name is so that the Father’s love might be in us. This clearly is not merely learning a name as one learns a person’s name.

When Moses asked God about His name in Exodus 3:13–14, God replied, “I AM WHO I AM.” In Hebrew, ‘Ehyeh Asher Ehyeh’, meaning “God who eternally exists and actively works.” This is not a name in the human sense. Moses’ question about God’s name was more about God’s characteristics or uniqueness than a personal name.

In truth, God does not have a name in the human sense. God only has a human name—Jesus—when the Logos (God) became human. The concept of ‘Name’ for God refers to His characteristics as revealed in His works toward humanity. This is why Isaiah 63:12,14 states, “[He] who led Moses… dividing the waters before them, to make for Himself an everlasting name…. Thus You led Your people to make for Yourself a glorious name.” Jeremiah 32:20 also states, “You performed signs and wonders… and made a name for Yourself.” Thus, according to His works toward humanity, GOD MAKES A NAME FOR HIMSELF.

Let us look at examples of how God’s name corresponds to His works. To Noah, His name was Elohim, meaning the God of all the earth, because in Noah’s case He showed His power over the whole earth by sending the flood. To Abraham, His name was El Shaddai, where ‘shad’ means ‘woman’s breast’. Thus, the name El Shaddai has a feminine nuance, because God promised Abraham many descendants. To Moses, His name was Yahweh, the God of war, because He gave the land of promise by defeating the seven nations of Canaan.

We continue our discussion of ‘the Name of God’ that appears repeatedly in John 17. Now we examine the Father’s name as meant by Jesus. We have affirmed that God makes names for Himself according to His works toward His people. To Noah—Elohim. To Abraham—El Shaddai. To Moses—Yahweh. And now we shall see that the Father’s name Jesus refers to is El Elyon, the Most High God.

We know that Jesus is the High Priest according to the order of Melchizedek (Hebrews 5:5–6). What name of God appears in the meeting between Abraham and Melchizedek (Genesis 14:18–20)? We must use a literal translation to see the name that appears in the passage. Genesis 14:18–19 in the ILT reads, “And Melchizedek, king of Salem, brought out bread and wine. And he was priest of El-Elyon… Blessed be Abram by El-Elyon, Possessor of heaven and earth.” The ILT footnote explains that El Elyon means ‘God Most High’. Young’s Literal Translation renders it, “Melchizedek… he is priest of God Most High… Blessed is Abram to God Most High, possessing heaven and earth.”

Thus, Melchizedek was a priest of El Elyon, the Most High God. Likewise, Jesus, as High Priest according to the order of Melchizedek, must also be High Priest to El Elyon. Therefore, the Father of Jesus as High Priest in the order of Melchizedek is El Elyon, the Most High God. This is why Luke 1:32 states, “He will be great and will be called the Son of the Highest…” (ILT). Young’s Literal reads, “…Son of the Highest….”

We know that the Father–Son relationship concerns inheritance. A son receives the inheritance of the father when the time comes. Galatians 4:1–7 explains that as long as an heir is a child, he differs no more than a servant, but when the time comes, he receives the inheritance. Likewise, after Jesus’ death and resurrection, He inherited something from El Elyon, the Most High God who possesses heaven and earth. After His resurrection, Jesus affirmed, “…All authority has been given to Me in heaven and on earth” (Matthew 28:18). Jesus inherited authority in heaven and on earth because His Father, El Elyon, is the Most High who possesses and governs heaven and earth.

Likewise, we, as priests according to the order of Melchizedek, will inherit together with Jesus if we have reached ‘maturity’. If the Father has appointed us as “firstfruits,” meaning those who mature first, then we, too, will receive an inheritance at the appointed time, as written in James 1:18, “…that we might be a kind of firstfruits of His creatures” (ILT). What is our inheritance? At Jesus’ coming (commonly called the second coming), those appointed by the Father as “firstfruits” will reign on earth with Jesus for a thousand years (Revelation 5:10; 20:4).

Christians who are born again and receive the seed of ‘zoe’ life, but whom the Father has not appointed as “firstfruits,” will not yet receive the inheritance of reigning on earth with Jesus. This is why in Christianity many are called (born again), but few are chosen (firstfruits).

Now we turn to John 18 and observe the conversation between Jesus and Pilate: “…Are You the King of the Jews?… Jesus answered: My kingdom is not of this world; if My kingdom were of this world, My servants would fight so that I would not be delivered to the Jews. But as it is, My kingdom is not from here. Then Pilate said to Him: “So You are a king?” Jesus answered, “You say that I am a king. For this purpose I was born and for this purpose I have come into the world—to bear witness to the truth…” (18:33–37).

There are several things we need to notice in this conversation. First, Jesus is a king, but He did not answer firmly that He is the king of the Jews. This means Jesus is not only the king of the Jews, for the prophecies in the Old Testament affirm that He is the king over the whole earth. After His resurrection, Jesus declared that all authority in heaven and on earth had been given to Him (Matthew 28:18).

Second, Jesus emphasized that His kingdom is not of this world, for if it were of this world, His servants would fight. The kingdom of the Messiah does not come from the earthly dimension (space and time), but from the heavenly dimension. This is consistent with what Paul affirmed in Ephesians 6:12: “…for our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world, against the spiritual forces of evil in the heavenly realms.” Thus, the kingdom of the Messiah will wage war against the kingdom of Satan.

Third, although the kingdom of the Messiah exists in the heavenly dimension, Jesus was born and came into this world to bear witness to the truth. Pilate once asked, “What is truth?” Indeed, truth is not merely correct theories or doctrines, but truth is a person, namely the person of Jesus Christ. Truth is the living Word of God.

Now we must pay attention to Jesus’ words that emphasize that precisely because He is a king, this is the reason He was born and came into the world. The kingdom of the Messiah indeed exists in the heavenly dimension, but Jesus was born and came into the world to establish His heavenly kingdom on earth.

The purpose of Jesus’ coming into this world is that the kingdom of the Messiah will rule this world. Revelation 11:15 declares, “…The kingdoms of this world have become the kingdom of our Lord and of His Messiah, and He shall reign forever and ever” (ILT). When the seventh trumpet is blown and the mystery of God is completed (Revelation 10:7), then the governments of this world will be taken over by the kingdom of the Messiah.

At this time the Lord Jesus works through His church to bring the kingdom of heaven to earth. The church must not “fight” the kingdoms of this world with worldly weapons. The church has only one weapon—the gospel or the good news of the kingdom of heaven. The church must proclaim the good news of the kingdom until the kingdoms of the world submit and become the kingdom of the Messiah.

Unfortunately, the church has fragmented into tens of thousands of denominations, and these denominations are human kingdoms built by leaders. The early church also had leaders, but they did not build their own kingdoms. The early church was an organism led directly by the Holy Spirit. Each member of the church was directly led by the Holy Spirit in their daily life. Yet the Lord Jesus has His overcomers in every era, and through these overcomers He will establish His kingdom on earth (Revelation 2–3).

We now enter John 19 and observe verses 11–12: “…Therefore the one who delivered Me to you has the greater sin. From then on Pilate sought to release Him….” We know that in the Gospel of John, the term ‘world’ primarily refers to the Jewish religious world led by the Jewish Council called the Sanhedrin. In the time of Jesus, the high priest who led the Sanhedrin was Caiaphas, who presided over 70 members consisting of Pharisees, scribes, and Jewish elders. The term ‘world’ in the Gospel of John is recorded as a system (‘kosmos’) that hates Jesus and His disciples.

The apostle John structured his gospel in such a way that we understand that the Jewish religious leaders had deteriorated and became the main cause (“the mastermind”) of Jesus’ crucifixion. The cleansing of the Jerusalem temple from commerce is placed at the beginning of his gospel, while in the Synoptic Gospels it is placed at the end of Jesus’ ministry. This shows the importance of understanding the condition of the temple, which represented the Jewish leaders in Jesus’ time. In John’s gospel, Jesus is also recorded as going to Jerusalem 3–4 times, while in the Synoptics only once at the end of His ministry. This again shows the importance of Jerusalem as the center of the ministry of the Jewish religious leaders.

Joseph of Arimathea, a member of the Council, is recorded positively in the Synoptic Gospels as a disciple of Jesus. But in John he is recorded negatively as a disciple of Jesus in secret, because he feared the other Jewish leaders (19:38). Nicodemus, a Pharisee who came to Jesus, is also recorded as coming ‘by night’, because he was ashamed and afraid of the Jewish leaders if they found out he came to Jesus. All these facts show that the Jewish religious leaders had declined and gone astray. John also records many conversations or debates between Jesus and the Jewish leaders, which the Synoptic Gospels do not record. Jesus even said to the Jewish leaders that their father is the devil (8:44). This does not mean the devil has children, but because the devil is the ruler of the ‘kosmos’, and the Jewish leaders ‘served’ within that kosmos (religious system), they were the children of the devil.

Why did John structure his gospel this way? Because in the time of the apostle John, the church had declined, and the decline of the church was caused by its leaders. Thus it is very appropriate that religious leaders receive primary attention in his gospel.

Now we look at the “Apostles’ Creed” in Christianity concerning the “mastermind” of Jesus’ crucifixion. Historically, the phrase ‘Symbolum Apostolorum’ (Apostles’ Creed) first appeared in A.D. 390 from a synod in Milan. Afterwards both Catholics and Protestants formulated their own creeds. But what we need to observe is the phrase found in both the Catholic and Protestant versions: “suffered under Pontius Pilate.”

Why do the creeds not mention the true “mastermind” of Jesus’ crucifixion? It is true that Jesus suffered under Roman rule, with Pontius Pilate as the authority at the time. But John 19:11–12 clearly shows us that the “mastermind” of Jesus’ crucifixion was the Jewish religious world (the Sanhedrin). And Jesus plainly stated that the sin of the Jewish Council was greater than that of Pontius Pilate. In fact, Pilate repeatedly tried to release Jesus, even presenting Jesus and Barabbas to the crowd, but due to the persuasion of the chief priests and elders, the crowd chose Barabbas, a criminal (Matthew 27:20). There is a hidden truth as to why the Apostles’ Creed in Christianity does not mention the true “mastermind” of Jesus’ crucifixion. We will discuss this further.

Continuing our discussion, perhaps—consciously or unconsciously—Christian leaders omitted the “mastermind” behind Jesus’ crucifixion because the Jewish people are God’s chosen people. Could God’s chosen people kill Jesus, the Logos (God) who became flesh? Or perhaps Christian leaders did not realize that Christianity had already become a religion since the time of the apostle John?

We know that religion arose because Adam and Eve ate from the Tree of the Knowledge of Good and Evil (symbol of the kind of life called “death,” the wages of sin; Romans 6:23), where Satan who holds the power of death (Hebrews 2:14) operates. A religion that originates from the Tree of Knowledge always contradicts the Tree of Life, which symbolizes the divine life (zoe) that Jesus gives. These two trees must oppose each other because one is under Satan’s dominion and the other symbolizes the life of Christ (zoe) that He gives (John 10:10).

Let us look again at how Christianity became a religion. It all began with Paul’s prophecy in Acts 20:29–30: “I know that after my departure, savage wolves will come in among you… Even from your own number (church leaders) men will arise and distort the truth in order to draw away disciples after them.” The ‘way of truth’ Paul referred to is following the leading of the Holy Spirit in daily church life, as was practiced in the early church. But after the attack of the savage wolves, some disciples followed this leader and others followed another, causing the church to break apart. Paul himself was abandoned by nearly all of Asia Minor, including Ephesus—the very city where he spoke these words—before his death (2 Timothy 1:15).

The false teachings that drew disciples away are described by John in Revelation 2–3: the teachings of Jezebel, Balaam, and the Nicolaitans. We will not explain them here, but these three false teachings caused the churches in Asia Minor to lose fellowship (‘koinonia’) with the apostle John (1 John 1:3).

Christianity, originally an organism led directly by the Holy Spirit, eventually fractured and split into tens of thousands of denominations (organizations), which we now call Christianity as a religion. Religions always have their own rules. Thus denominations (read: Christianity as a religion) have their own rules made by their leaders, and the Lord’s disciples follow them. Of course every denomination claims to be the most biblical. But the “spirit” of denominationalism is visible to the people of the kingdom.

Returning to the question of why the Apostles’ Creed does not mention the “mastermind” of Jesus’ crucifixion: in our understanding, Christianity has “crucified” Jesus—not physically, but spiritually. Worship in spirit and truth that Jesus taught can no longer be practiced in Christianity as a religion, because the Lord’s disciples follow their respective leaders instead of following the leading of the Holy Spirit wherever He leads (John 4; Revelation 14:4). Thus, because Judaism had become “aligned” with Christianity as a religion, the “mastermind” of Jesus’ crucifixion is naturally not mentioned in its creed.

We now speak about the story of Jesus’ resurrection in John 20. There are several important points to notice. First, verses 8–9 say: “Then the other disciple, who reached the tomb first, also went in; he saw and believed. For as yet they did not understand the Scripture, that He must rise from the dead.” Although Mary Magdalene was the first to discover the empty tomb, verse 8 states that it was John who first believed and understood from Scripture that Jesus must rise.

Second, to Mary Magdalene Jesus said, “…go to My brothers and tell them, ‘I am ascending to My Father and your Father, My God and your God’” (20:17). After His resurrection, Jesus called His disciples ‘My brothers’. Why? Hebrews 2:11 teaches that Jesus is not ashamed to call His disciples brothers, because they all come from the same source.

We have discussed that when Jesus rose, He breathed on His disciples and said, “Receive the Holy Spirit” (20:22). The Holy Spirit they received here caused them to experience what we call the new birth—receiving the divine life (zoe). The disciples experienced new birth because of Jesus’ resurrection (1 Peter 1:3). After His resurrection and our receiving the ‘zoe’ life, it is fulfilled that

Jesus and His disciples come from one source. We come from the Father, the source of life. Yet we must remember that Jesus’ relationship with the Father is unique; therefore He said, “My Father and your Father, My God and your God.”

Third, when Jesus first appeared to the disciples, Thomas was absent and did not believe their testimony. Only when Jesus appeared to him and Thomas saw the Lord did he believe. Therefore Jesus said, “Blessed are those who have not seen and yet have believed.”

Fourth, the apostle John states the purpose of writing his gospel: that people may believe that Jesus is the Messiah, the Son of God, and that by believing they may have life (zoe) in His name. Believing in Jesus means receiving the divine life (zoe). This is the central point of the Gospel of John.

We have emphasized that when we receive the ‘zoe’ life, it is still in the form of a seed and must grow. That is why John 10:10 states we must receive life in abundance—meaning in its full growth. If we compare these matters with the parables in Matthew—especially the parable of the sower, the wise and foolish virgins, the talents, and the wheat and tares—we know that in the process of the growth of ‘zoe’ in Christians, not all produce mature fruit. Therefore not all Christians are prepared and accepted to reign with Him in the coming age.

In Christianity there is a statement that contradicts this teaching: “Believe in Jesus and be born again, and you will surely go to heaven.” This statement is not supported by the whole teaching of the New Testament, even though it is believed by many Christians. Truly, believing in Jesus means receiving the seed of ‘zoe’, but whether this seed grows is another matter entirely. But the people of the kingdom, to whom the Father is pleased to give the kingdom, understand these things.

Let us continue with the discussion of Jesus’ resurrection, specifically His three appearances to His disciples. In chapter 20, Jesus appeared twice—first to His disciples, then specifically to Thomas. Then in the final chapter of John, Jesus appeared a third time and spoke particularly about the future of Peter and John.

The third appearance begins with a miracle on the shore of the Sea of Tiberias (21:1–14). After breakfast, Jesus began dealing with Simon Peter by asking him three times whether he loved Jesus. Then Jesus gave Simon the task of shepherding His sheep. Next, in his ministry Peter advised the elders (the leaders of the early church) to shepherd the flock of God with devotion, that is, not by compulsion but according to the will of God, not for dishonest gain, not by lording it over others, but by being examples (1 Peter 5:1–4). Then Jesus spoke about Peter’s future, saying that he would be taken to a place he did not want to go, and that Peter would die and glorify God (John 21:18–19).

In the closing section of the Gospel of John, Jesus reveals the future ministry of John, although He does not state it explicitly. The story begins when Peter asks Jesus about John’s future: “Lord, what about this man?” (John 21:21). Jesus’ answer indicates that Peter does not need to know or interfere with John’s future. But implicitly, Jesus shows that the apostle John would live a long life, and, if Jesus willed it, John might even remain alive until Jesus returned.

Let us briefly discuss the role of John in proclaiming the gospel of the kingdom of heaven. In explaining his role, the apostle John often uses the expression or concept of ‘threefold’ (three times). And if we observe the ministries of the apostles in proclaiming the kingdom of heaven, we find this threefold concept (a Trilogy): first, Peter, who proclaimed the kingdom of heaven to the Jews; second, Paul, who proclaimed the kingdom primarily to the Gentiles; and third, John, who proclaimed the kingdom to churches that had fallen due to the false teachings of Jezebel, Balaam, and the Nicolaitans (Revelation 2–3).

We know that according to tradition, Peter and Paul were martyred in Rome around A.D. 67 during the reign of Emperor Nero. In A.D. 70, Jerusalem and the Temple were destroyed by General Titus, and the Jewish nation was scattered throughout the world. Israel had no state until 1948, when, with the help of Britain, the nation of Israel was re-established. However, when Jerusalem was destroyed, the apostle John had already left Jerusalem and resided in Asia Minor, traditionally in the city of Ephesus. Later, between A.D. 90–95, the apostle John wrote his Gospel, his three epistles, and the book of Revelation.

To understand all the writings of the apostle John, one must understand the condition of the churches in Asia Minor, where John ministered. The churches in John’s time were fundamentally different from those in the time of Peter and Paul. In the days of Peter and Paul, the churches had not yet fallen as they later did in John’s time. Although the churches in the time of Peter and Paul faced many challenges and weaknesses, both Peter and Paul still had fellowship (‘koinonia’) with the churches and still held spiritual authority over them.

This is very different from the time of John, when he no longer had fellowship (‘koinonia’) with the fallen churches in Asia Minor. John even experienced rejection from a church leader named Diotrephes. First John is a general letter addressed to the churches in Asia Minor so that whoever receives John’s message might have fellowship with him (1 John 1:3). If someone reads all of John’s writings but does not understand the fundamental differences between the churches in the days of Peter and Paul and those in the days of John, he will not understand John’s writings well. Nor will he understand the ‘threefold’ or Trilogy concept that frequently appears in all of John’s writings.

Thus is the future of the ministries of Peter and John, revealed through Jesus’ third appearance at the shore of the Sea of Tiberias.

We will now conclude this brief writing on the kingdom of heaven in the Gospel of John. We have seen that the ‘main purpose’ of John in writing his Gospel is to highlight the Jewish religious leaders who rejected the good news of the kingdom of heaven. We have also seen the concept of ‘threefold’ or ‘Trilogy’, which explains the ministries of Peter, Paul, and John in proclaiming the gospel of the kingdom. As a conclusion, we need to elaborate on this ‘threefold’ or ‘Trilogy’ concept so that we can better understand the role of the apostle John in proclaiming the kingdom of heaven.

Why is this ‘Trilogy’ concept important for understanding the ministry of the apostle John? At least three reasons make this concept important. First, in the Christian world, especially in theological schools, the differences between the ministries of Peter and Paul and those of John are not discussed in detail. The New Testament theology books translated into Indonesian and commonly used in theological schools do not clearly explain the differences between the ministries of Peter, Paul, and John.

The New Testament Theology by Donald Guthrie presents NT theology thematically, much like systematic theology books. The NT theology books by Leon Morris and George Eldon Ladd begin to distinguish the ministries of Peter and Paul, but when describing John’s ministry, they categorize it under “general epistles.” Such explanations obscure the highly distinctive character of John’s ministry and writings compared to those of Peter and Paul.

Second, the NT theology explanations in the above books cause the fundamental differences between the churches in the time of Peter and Paul and those in the time of John to become invisible. As a result, it has become common for Christian leaders to refer to denominations as “churches.” This only shows that they do not understand John’s writings well.

Third, because John’s writings are not well understood, the main purpose of the Gospel of John—to highlight the Jewish religious leaders who rejected the good news of the kingdom of heaven—becomes completely overlooked. Consequently, the fact that denominational leaders also reject the good news of the kingdom of heaven is not properly understood.

Let us address briefly the concept of the ‘Trilogy’. In the dictionary, a trilogy means ‘a group of three plays, novels, operas, etc., to be performed or read in succession, each complete in itself but having a common subject’. Thus, a trilogy is a set of three works, complete individually but sharing a common theme. Applied to our topic—the ministries of Peter, Paul, and John—the trilogy refers to a group of three ministries: that of Peter, then Paul, and finally John. Each ministry is complete in itself, but they all share the same overarching theme. Their shared theme is the KINGDOM OF HEAVEN or the KINGDOM OF GOD, with Jesus Christ as the King of kings, and His chosen people (the people of the kingdom) as kings.

This Trilogy concept is what the apostle John presents to explain his unique ministry, which differs from that of Peter and Paul, even though all share the same theme—the kingdom of heaven. May the understanding of this Trilogy help us better understand John’s writings.

In closing, let us recall the words of the Lord Jesus: that He is the way, the truth, and the life (John 14:6). Peter is the WAY, who opened the door for the good news of the kingdom of heaven to be received by the Jews (his sermon on Pentecost) and also by the Gentiles (the case of Cornelius). Paul is the LIFE, for in his writings he emphasizes that Christ (the kingdom of Christ) within us is our Life (Colossians 3:4; Galatians 2:20). John is the TRUTH, for in proclaiming the kingdom of heaven there is a balance between truth and grace (John 1:17). Amen.