Our topic today is ‘the Kingdom of Heaven on Earth’. Why is this topic important? Because there are certain beliefs that have become widely accepted within the Christian world and are considered to be true. First, it is believed that we will enter the Kingdom of Heaven after we die physically. Second, that we will be raptured and evacuated to heaven—somewhere far away in a certain geographical location, where the streets are said to be made of gold. Third, that our work in heaven will be to praise God endlessly forever. Fourth, that the goal of our life on earth is to get to heaven. Fifth, that those who are not chosen will be condemned to dwell in hell forever—a place God actually created for the devil and evil spirits. These ideas are generally accepted in Christianity, but today we will examine them in light of what the Bible truly says.

The Bible says, “Test all things and hold fast what is good.” Something that is widely accepted in Christianity is not necessarily proof that it is true. Even teachings that have been passed down by respected Christian figures for centuries and are generally taught in theological schools do not automatically prove truth. Only what the Bible declares is true. Every Bible teacher claims that their teaching is biblical. However, in my opinion, anyone who wants to truly understand what the Bible says must not only study sound principles of interpretation but also have a heart that loves the truth, loves God, and delights in His Word. Such a person must not be one who loves wealth, position, or seeks human honor. Ultimately, everything depends on God’s grace—whether He is willing to open His Word to us or not. May God, in His mercy, open His Word so that we can understand the meaning of our theme: the Kingdom of Heaven on Earth.

Let us begin with Genesis 1:26, which says, “Let Us make man in Our image, after Our likeness, and let them have dominion… over all the earth…” God’s purpose in creating man in His image and likeness was that man might rule over the earth. The term ‘have dominion’ here comes from the Hebrew word ‘radah’, meaning ‘to rule, to govern’. This speaks of human government on earth. Moreover, verse 28 says that not only should man rule, but also ‘subdue’ the earth. The Hebrew word for ‘subdue’ is ‘kabash’, meaning ‘to tread down’. From Genesis 1:26–28, we see that God’s purpose in creating man in His image and likeness was that man might rule and subdue the earth. There are enemies to be subdued and trampled upon. To establish authority and government on earth, man must fight and conquer his enemies.

We can see from this passage that the focus of God’s plan for man is ‘the earth’. How man may rule, subdue, and trample down his enemies on earth. How man may establish divine government on earth. The earth… the earth… the earth—this is the focus and purpose of God’s plan for humanity. God did not create man to be evacuated to heaven to sing endlessly there. God will not “rapture” man from the earth into heaven, for God’s purpose in creating man was that man might rule and subdue all that “creeps” upon the earth. From this alone, we can already see how mistaken many of the common teachings within Christianity are.

We have seen that God’s purpose in creating man was for man to rule and subdue all that “creeps” upon the earth. However, before man could fulfill this calling, he needed to undergo a process to become truly in the image and likeness of God. When Adam and Eve were placed in the Garden of Eden, they were not yet fully in His image and likeness. They were innocent—not holy, yet not sinful. They did not yet know good and evil. Then God placed two trees in the Garden of Eden so that through these trees, man would be processed into His likeness.

We will not now discuss how God used these two trees to process man, but rather we will reflect on the meaning of the ‘garden’ God planted in Eden (Genesis 2:8). Let us compare the Garden of Eden with the New Jerusalem. First, a river flowed out of the Garden of Eden (Gen. 2:10), whereas in the New Jerusalem, a river flows from the throne of God (Rev. 22:1). Second, in Eden there was a serpent and two kinds of trees, but in the New Jerusalem, there is no serpent and only one kind of tree—the Tree of Life (Rev. 22:2). Third, in the Garden, God walked occasionally in the cool of the day (Gen. 3:8), but in the New Jerusalem, God dwells permanently with His people (Rev. 21:3).

What, then, is the New Jerusalem? Many people think it is a physical city located in a certain place. But let us see what the Bible says. An angel said to John, “Come, I will show you the bride, the wife of the Lamb” (Rev. 21:9). Then the angel showed John a holy city, Jerusalem, coming down out of heaven (Rev. 21:10). From these verses, it is clear that ‘the New Jerusalem is the Bride of the Lamb’. The New Jerusalem is not a physical city; it is symbolic—symbolic of the Bride of the Lamb. This is not surprising, for the Book of Revelation is a revelation of Jesus Christ and His church given to John ‘in symbolic language’ (Rev. 1:1 — the Greek word ‘semaino’ comes from ‘sema’, meaning symbol). Thus, the New Jerusalem represents the victorious church, particularly the victorious Israel.

If the New Jerusalem represents the church (people), then the Garden of Eden likewise symbolizes the church (people). The difference is that the Garden represents humanity undergoing testing and processing, while the New Jerusalem represents humanity completed and exercising divine government (the throne) on earth. Humanity’s journey from the Garden of Eden to the New Jerusalem is the long process of divine transformation.

So, from Eden to the New Jerusalem, we see how God processes man to carry out divine government on earth. God’s purpose remains focused on the earth. Notice that the New Jerusalem ‘descends’ from heaven to earth (Rev. 21:10). When man has been processed into the image and likeness of God, the Kingdom of Heaven is established on earth. The Kingdom of Heaven comes to earth—hallelujah!

We have seen that God’s purpose in creating man was that he might rule and subdue the earth. But man must be processed to become His image and likeness so that he may rule for His glory. The Hebrew word for ‘image’ is ‘tselem’—meaning a representative figure. Man is thus God’s

representative on earth. The Hebrew word for ‘likeness’ is ‘demuth’, meaning similarity in the ability to multiply, reproduce, and bring forth offspring. Thus, when man multiplies and represents God, he fulfills his divine calling to rule and subdue the earth for God’s glory. Man who bears God’s image and likeness brings the Kingdom of Heaven to earth.

We have discussed that the New Jerusalem represents the church (people), and the Garden of Eden also represents the church (people). The difference is that the Garden represents humanity in process, while the New Jerusalem represents humanity perfected and exercising divine authority. God uses the two trees in the Garden to process man. Here, however, we focus on the New Jerusalem, which portrays humanity that has been processed—matured, transformed, and fully bearing God’s image and likeness.

There are several key features of this ‘New Jerusalem’ humanity: 1. The Throne of God and the Lamb (Rev. 22:1). The throne symbolizes authority—God’s divine authority and the authority of Jesus, the Lamb of God. Humanity of the New Jerusalem manifests both. After a long process, this humanity brings divine authority to earth—not their own human authority like Cain, Nimrod, or denominational leaders who build their own kingdoms—but the authority of Heaven.

2. The River of the Water of Life. The New Jerusalem humanity becomes a blessing to the nations of the earth, freely offering the water of life (Rev. 22:17). On either side of the river stands the Tree of Life, whose leaves bring healing to the nations.

3. They reign as kings forever and ever (Rev. 22:5). Thus the Father’s plan for humanity is fulfilled: mankind rules and governs the earth as kings for His glory.

Through this brief explanation, we begin to see the meaning of the Kingdom of Heaven on Earth. This New Jerusalem humanity serves on earth during the age of the New Heaven and the New Earth (Revelation 21–22). How do they serve the nations? First, they freely offer the water of life to anyone who thirsts (Rev. 22:17). Many Bible teachers say that grace will end when Jesus returns (the Second Coming), but Revelation shows otherwise—the New Jerusalem still offers the water of life freely. Grace continues to flow.

Second, the fruit of the Tree of Life is still available for the nations, and its leaves bring healing to them (Rev. 22:2). Third, through their reign as kings, heaven and earth move toward renewal. Revelation 21:1–5 describes this: The tabernacle of God is with men (v.3). God wipes away every tear (v.4). Death is no more (v.4). “Death has been swallowed up in victory” (1 Cor. 15:54).

God makes all things new through the ministry of the New Jerusalem humanity. The Greek word translated ‘new’ here is ‘kainos’, not ‘neos’. ‘Neos’ means new in time (fresh, recent), but ‘kainos’ means new in quality—transformed, renewed, radically different from the old, yet not replacing it. The earth remains the earth, but through this divine ministry, it becomes ‘new’.

Thus, the divine plan first revealed in Genesis 1:26–28 is fulfilled through the ministry of the New Jerusalem humanity. Man now rules the earth for God’s glory. Heaven has come down to earth. The New Jerusalem descends to earth.

We now see that the Father’s plan focuses on the earth. The Father desires that man, His representative, rule and subdue the earth for His glory—and His plan cannot fail. From Eden to the New Heaven and New Earth, His purpose is fulfilled through the second man, Jesus Christ. The thrones of God and the Lamb are established on earth through humanity.

Next, we will examine those who ruled the earth but did not establish the throne of the Lamb or of God—such as Cain, Nimrod, Absalom, and even certain church leaders who build their own kingdoms for their own glory. These are not builders of the Kingdom of Heaven on earth, but of their own kingdoms.

Let us begin with Cain. We must remember that Cain was a worshiper of God. Like his brother Abel, he offered a sacrifice—the fruit of the ground, for he was a farmer. But his offering was rejected because he lacked faith (Hebrews 11:4). His deeds were evil, and he murdered his brother. The apostle John later used Cain as an example of the fallen religious world in his time, saying that we should not be surprised if “Cains” (those in Christianity who have deviated) hate their brothers—the “Abels” who walk in faith.

After God disciplined Cain for killing Abel, Cain went away from the presence of the Lord and built a city (Genesis 4:17). The “city” mentioned in the Bible here refers to a human government. Cain was the first person to establish a human government on this earth, or in other words, to build his own kingdom on earth. Cain did not establish the Kingdom of Heaven on earth; instead, he asserted his own authority by building a city and naming it after his son, Enoch. Indeed, the kingdom of Cain developed human civilization. From his descendants came the systems of livestock farming, entertainment (music and the arts), and industry (craftsmen of bronze and iron) — Genesis 4:20–22.

When we compare the descendants of Cain and those of Seth, recorded in Genesis chapters 4 and 5, there are interesting lessons to learn. First, none of Seth’s descendants built their own kingdoms, unlike Cain. In fact, there is no record of Seth’s descendants creating works that contributed to human civilization like Cain’s lineage did. Second, although Seth’s descendants did not have notable works recorded, their ages are all carefully listed. Meanwhile, none of Cain’s descendants have their ages recorded. In the context before the New Testament, ‘age’ carries a spiritual meaning.

For example, Abraham’s age was not recorded when he left Ur of the Chaldeans and came to Haran, because he had not yet fully obeyed God’s command to leave his country and his relatives. It is written that Abraham was seventy-five years old when the word of the Lord came to him, and he left Haran (Genesis 12:4). Yet Stephen declared that the word of the Lord had already come to Abraham while he was still in Mesopotamia, in Ur of the Chaldeans (Acts 7:2–3). Thus, the Bible does not record Abraham’s age from the time God first called him in Ur until he arrived in Haran.

Therefore, the reason the Bible does not record the ages of Cain’s descendants is that they had no spiritual value before God, even though their works contributed to the advancement of human civilization. In contrast, the descendants of Seth were precious in God’s sight because they walked in fellowship with Him, as Enoch did, even though they left no tangible works of civilization behind. Thus, what is valuable before God is building fellowship with Him and establishing His authority on earth, even if it does not appear in visible achievements in human civilization.

Now we will discuss some people who ruled the earth but did not establish the throne of the Lamb or the throne of God. We have already spoken about Cain, who built a city while departing from the presence of the Lord. Cain did not establish God’s government on earth. Although human civilization was developed through Cain and his descendants, they did so for their own glory. And we know that their ages were not recorded, unlike Seth’s line, because they were not precious in God’s eyes.

Let us now consider Nimrod, a man whom the Bible describes as ‘a mighty one before the Lord’ (Genesis 10:9). Many people assume that this means Nimrod served and lived ‘before’ the Lord. But we know from Strong’s Concordance that the Hebrew word ‘panim’, translated as ‘before’ in this verse, has various meanings. In Genesis 10:9, as well as in Numbers 16:2, this Hebrew term can literally mean ‘against’ or ‘in defiance of’. The Jewish Encyclopedia explains that the name Nimrod means ‘he who made all people rebel against God’. The Indonesian Literal Translation (ILT) includes a footnote stating that ‘before the Lord’ here means ‘stubbornly against’. Therefore, we can conclude that Nimrod was a rebel who stood in defiance of God, and he established his own kingdom—one of which was Babel.

Nimrod was the first leader to rule the earth, and he rebelled against God by building his own kingdom. One of his goals was to “make a name” for himself so that his people would not be scattered over the face of the earth (Genesis 11:4). Clearly, Nimrod’s purpose was contrary to God’s intention for humanity—to multiply, fill the earth, subdue it, and glorify God by being His image and likeness. Nimrod’s kingdom was self-centered and for his own glory.

In Nimrod’s case, God’s judgment came swiftly. He confused the language of humankind so that they could no longer understand one another. As a result, Nimrod’s kingdom was divided. Humanity itself was scattered into nations, each with its own language. The Bible says, “the earth was divided” in the days of Peleg (Genesis 10:25). This expression means more than just the division of languages; it signifies the rise of nations, each with its own king—and even its own gods. Later we will discuss why Abraham was called to leave his nation, his people, and his gods—from the broken remnant of Nimrod’s empire in Ur of the Chaldeans—to establish the Kingdom of Heaven on earth through his descendants, Israel.

What is fascinating about Nimrod’s story is that Babel, one of the cities he built, becomes a symbol for the church in Revelation chapters 17 and 18. Babel in Genesis was a literal city built by Nimrod, but Babel in Revelation is symbolic, since the Book of Revelation conveys the revelation of Jesus Christ and His Church through symbolic language.

Now let us discuss God’s call to Abraham and understand His purpose in that calling. Genesis 12:1–3 says: “The Lord had said to Abram, ‘Go from your country, your people, and your father’s household to the land I will show you. I will make you into a great nation, and I will bless you; I will make your name great, and you will be a blessing... and all peoples on earth will be blessed through you.’” There are several important points about this call. First, God intended to begin something new through Abraham and his descendants. Abraham was required to leave his relatives, his father’s household, and his homeland. We know that in the days of Peleg the earth was divided—meaning nations had already formed with their own territories, languages, and gods. God called Abraham out of Ur of the Chaldeans, separating him from his nation, his people, and his father’s house—which also meant leaving behind the gods of that land.

Second, God promised Abraham that He would make him a great nation and give him a promised land, which we know as the land of Palestine. The great nation descended from Abraham is, of course, Israel. We can better understand Israel by observing God’s promise through Moses in Exodus 19:5–6: “You will be my treasured possession among all peoples... you will be for me a kingdom of priests and a holy nation.” Israel is a “great nation” in that it is God’s treasured possession among all peoples, a nation of kings and priests to the nations, and a holy people—set apart for Yahweh’s purposes.

Third, through Abraham and his seed, all nations of the earth would be blessed. Paul explains in Galatians 3 that the singular “seed” of Abraham refers to Jesus Christ (v.16). Through His death on the cross, the blessing of Abraham—namely, the gift of the Holy Spirit—has come to the nations through faith.

Reflecting on the purpose of Jesus’ coming as the promised Seed of Abraham, it is clear that Jesus came to establish His Kingdom on earth. When Pilate asked Him, “Are You a king?” Jesus firmly replied, “For this reason I was born, and for this reason I came into the world” (John 18:37). Yet He also declared that His Kingdom is not of this world—it is a heavenly Kingdom that will be established on earth.

From the above, we understand that Abraham’s call was in fact a call to establish God’s Kingdom on earth. To Abraham were given both the nation of Israel and the land of Canaan as symbols. The earthly kingdom of Israel in Palestine was but a shadow; the true reality is the Kingdom of Heaven manifested in the Church. ‘The Kingdom of God is within you’. It is the Church’s task to manifest the Kingdom of Heaven on earth.

As we have discussed, Abraham’s call out of Ur of the Chaldeans—out of the remnants of Nimrod’s empire—was to establish God’s Kingdom on earth. Through his descendant, Jesus Christ, we now clearly see the Father’s purpose in calling Abraham. After Jesus died, rose, and ascended to the right hand of the Most High, the Church was born on the Day of Pentecost. Through the Church, the Body of Christ, the Kingdom of Heaven is manifested on earth. For the past two thousand years, the Church has been present in the world—the Kingdom of Heaven has already been manifested, though not yet in its fullness.

Now let us look at the Father’s next program in establishing His Kingdom on earth. The Bible tells us clearly that the next phase is the harvest of matured souls. Revelation 14:14–15 says: “I looked, and there before me was a white cloud, and seated on the cloud was one like a son of man with a golden crown on his head and a sharp sickle in his hand... ‘Take your sickle and reap, because the time to reap has come, for the harvest of the earth is ripe.’”

The end-time harvest of souls is not about mass conversions of unbelievers, as some Christian leaders suppose. It is the harvesting of mature souls. Jesus, the sower of the word of the Kingdom (Matthew 13:19–23), has sown His Word into human hearts. When the time comes, He will reap those who are spiritually mature, as described in Revelation 14.

This event corresponds with Romans 8:19–21, where the mature sons of God are revealed to deliver creation from the bondage of decay. It also aligns with the outpouring of the Spirit upon these mature souls—the fulfillment of the Feast of Tabernacles. This final harvest corresponds to what many in Christianity refer to as the “second coming” of Christ.

We must correct a common misunderstanding widely accepted as truth in modern Christianity: that the end-time revival will be a great outpouring of the Spirit resulting in mass conversions. This message pleases many leaders, as it implies full church pews. However, Paul says otherwise in 2 Timothy 3:1–9. The passage is often titled ‘The Character of People in the Last Days’, but Paul is primarily speaking about Christians. Verse 5 says, “Having a form of godliness but denying its power”—clearly referring to believers. Verse 7 adds, “Always learning but never able to come to the knowledge of the truth”—again describing churchgoers who attend programs and seminars but fail to grasp true revelation. Verse 8 mentions Jannes and Jambres opposing Moses—an event among God’s people. Therefore, this passage more accurately describes ‘The Condition of God’s People in the Last Days’ or ‘The State of Christianity in the End Times’.

Scripture foretells that the Christian world will decline as the final harvest approaches: the unclean will become more unclean, and the holy will become holier. The Lord Jesus will harvest only the matured souls. Thus, the Father’s next program in establishing His Kingdom on earth is the harvest of matured souls.

Another widely accepted but mistaken belief in Christianity is that one must die physically to enter heaven. Behind this notion lie several errors, such as viewing heaven as a geographical place somewhere “out there.” As a result, heaven becomes the ultimate goal of Christian life, while the earth is disregarded. Most believers attend church simply in hope of entering heaven someday. Yet, the Father’s plan for humanity has always been to rule and subdue everything that “creeps upon the earth.” Earth remains the focus of His divine plan for mankind.

Our theme is The Kingdom of Heaven on Earth. To make this clearer, let us explore what it truly means to enter heaven. Revelation 5:3 reveals that the Father created three realms: the heavenly realm, the earthly realm (space and time), and the underworld. The Father Himself dwells in the dimension of eternity. No one has seen Him, for He dwells in unapproachable light. But He created the heavenly dimension and placed His throne there. Revelation chapters 4 and 5 vividly describe this heavenly realm.

Now the question is: Where is this heavenly realm? The Bible says that the Kingdom of Heaven is ‘within us’. Luke 17:21 declares, “...For indeed, the Kingdom of God is within you.” The Indonesian translation ‘among’ you comes from the Greek word ‘entos’, which actually means ‘within’. Aside from Luke 17:21, ‘entos’ appears only once more in Matthew 23:26, where Jesus says, “First clean the inside (entos) of the cup, and then the outside also will be clean.” Clearly, in Matthew, ‘entos’ cannot mean ‘among’, but ‘within’. Therefore, the correct translation of Luke 17:21 is, “For indeed, the Kingdom of God is within you.” Thus, ‘the dimension of the Kingdom of Heaven is within us’.

This does not mean heaven is located around our physical heart or kidneys, but that the Kingdom of Heaven rules us from within. Because God has placed His throne in heaven, His throne now governs and directs our lives from the inside out. While the devil works from the outside in, God works from the inside out.

If so, how can we enter heaven, or how can the kingdom of heaven rule over our lives? Ezekiel’s vision in Ezekiel 47, about the water flowing from the Temple, beautifully illustrates what we are discussing. After a thousand cubits, the angel told Ezekiel to enter the water, and it reached his ankles. Then the angel measured another thousand cubits, and the water reached his knees. Another thousand cubits, and it reached his waist. After another thousand cubits, it became a river that Ezekiel could no longer cross on foot. He could no longer move according to his own will.

This vision shows the growth of the living water within us. Jesus said, “I have come that they may have life (zoe) within them.” When we have walked far enough with the Lord, we can no longer control the living water; rather, the living water begins to control our lives. It is not only that the living water is in us, but that we are now in the living water, fully governed by it. It is not only that the kingdom of heaven is within us, but that we ourselves are now fully governed by the kingdom of heaven. The throne of God has begun to reign over our lives. This is what it means to “enter heaven.” Therefore, one does not have to die physically to enter heaven. If, at this moment, we are not yet ruled by the kingdom of heaven and have not entered it, then even physical death will not change our condition.

We have discussed how our lives are governed by the kingdom of heaven within us. Although the growth of the “living water” within takes time, as God’s chosen people, the Father continually guides and shapes us so that this “living water” becomes like a river — where we no longer act freely according to our own desires, but follow completely the “current of the river of life.” This is the true meaning of “entering heaven”: when our lives are fully governed by the kingdom of heaven and the throne of God reigns entirely within us.

All this happens while we live on this earth. As His chosen people (for in the Christian world, many are called, but few are chosen), we do not have to die physically to “enter heaven.” Even now, we are already in heaven. We are citizens of the kingdom of heaven. Our inner man has been seated with Christ Jesus in the “heavenly dimension” (Ephesians 2:6). Though our outer man carries out activities on earth, our inner man dwells in the heavenly dimension with Christ Jesus.

The awareness that we already exist in the heavenly dimension (the kingdom of heaven) continues to grow as our lives are increasingly led by the throne of God. The worship we practice daily is worship in spirit and truth (John 4:23). We worship the Father in spirit and truth. Our inner man bears witness with the Holy Spirit that we worship Him in spirit and truth. We do not worship Him by following religious rules created by religious leaders within Christianity — “you must do this, you must not do that.” Our worship is to follow the Lamb wherever He goes (Revelation 14:4).

God’s chosen people are not under the system of human government found within organized Christianity. If someone is under the authority of religious leaders, they are no longer free to follow the Lamb wherever He goes. They must follow the denominational rules, schedules, and programs. Even in Bible study, they cannot freely receive revelation from God, for they must speak according to their denomination’s theology. In reality, they are not studying the Bible, but rather studying their theology — viewing Scripture through the “lens” of their doctrine.

Jesus said, “My sheep hear My voice; I know them, and they follow Me” (John 10:27). God’s chosen people are directly led by the Lord Jesus Himself. They are ruled by the throne of the Lamb within their inner being. The apostle John affirmed this truth: “You have no need that anyone should teach you. But as His anointing teaches you concerning all things — and is true and not a lie…” (1 John 2:27). This does not mean that God’s chosen people never learn from others — John himself wrote letters so that believers might learn from him. His point is that God’s chosen people are not bound by religious leaders and their restrictive systems. They hear the voice of the Great Shepherd, Jesus Christ, and follow Him.

In conclusion, God’s chosen people are ruled by the “flow of the living river” within their hearts. They hear only the voice of Jesus Christ within. God’s chosen people are already living in the kingdom of heaven — now.

The Lord’s Prayer, well known throughout Christianity, contains a profound truth relevant to our theme. We will not discuss the whole prayer, but focus on one phrase: ‘Your kingdom come’. What we are praying for is that the kingdom in the heavenly dimension would DESCEND or MANIFEST into the earthly dimension (space and time). When this happens, the Father’s will is done on earth as it is in heaven.

Perhaps the average Christian recites the Lord’s Prayer two or three times a day. Sadly, however, church pews are filled with those who desire to leave earth to reach a distant heaven somewhere. Religious leaders then prescribe conditions to “get to heaven.” Yet what is truly needed is repentance within Christianity — just as it was for the Jews — in order to receive the kingdom of heaven offered by Jesus.

Let us turn to the Gospel of Matthew, written specifically for the Jewish people. The good news it proclaims is the coming of the kingdom of heaven. Both John the Baptist and Jesus preached, “Repent, for the kingdom of heaven is near” (Matthew 3:2; 4:17). This means that the heavenly kingdom — which exists in the heavenly dimension — was about to manifest into the earthly realm (space and time). But the Jewish people, especially their leaders, were called to repent — to ‘change their minds’ (Greek: metanoeo = to think differently). Why? Because the Jews believed that the Messiah, as the Son of David, would establish a physical kingdom like David’s — one that would overthrow Israel’s earthly enemies (Rome at the time), rebuild a physical temple, and bring worldly peace, making Israel the head of nations. Yet Jesus said His kingdom is not of this world. The kingdom of the Messiah, Jesus, is a heavenly kingdom — the kingdom of heaven.

Because the Jews refused to change their minds, they rejected and crucified Jesus. Yet all this was under the Father’s sovereign plan — that through His death, resurrection, and ascension, Jesus would become the life-giving Spirit for His Church. The Father’s program continues to establish His kingdom on earth, even though Israel rejected Jesus. On the Day of Pentecost, when the Holy Spirit was poured out, the kingdom of heaven truly came to earth. The early Church (the 120 believers) was a kingdom community — an instrument in the Lord’s hand to manifest His kingdom on earth. Though the Church has since divided into thousands of denominations, the Father’s purpose continues through His overcomers — those called, chosen, and faithful by His grace.

We have seen that the Father’s next purpose is to reap mature souls to be manifested upon the earth. This is the coming of His kingdom on earth. The will and plan of the Father cannot fail — the kingdom of heaven ‘must’ be established on earth. The Lord Jesus taught us to pray for this: that His kingdom would come to earth. Therefore, regardless of the deviation within modern Christianity, His kingdom will surely come.

Now, we will discuss the coming of the Lord ‘in and through’ His chosen people to establish His kingdom on earth. We already understand that the Lord’s coming is the coming of His kingdom. Unfortunately, many Christians hold the concept of a “second coming” — as though the Lord comes only twice, with the second coming to rapture the saints to heaven. Therefore, let us first briefly review what the Bible teaches about the coming of the Lord.

There are six Greek terms related to the Lord’s coming:

1. Parousia – appears 24 times in the New Testament, from the verb ‘pareimi’ (to be present). It means ‘presence’, not ‘arrival’. It never refers to a physical coming, but to someone’s ‘presence’ after arrival. Thus, Parousia means presence. Where two or three gather in His name, there He is — that is His presence, His coming.

2. Apokalypsis – from apokalyptō, meaning ‘to unveil’ or ‘reveal’. It signifies a revelation of someone once hidden.

3. Epiphaneia – occurs six times in the NT, meaning ‘manifestation’ or ‘appearance’, referring to the shining forth of His glory.

4. Phaneroō – means ‘to make visible’ or ‘to make known’, not necessarily a physical appearance but a perceptible revelation.

5. Erchomai – means ‘to come’ or ‘to go’, referring to the ‘act’ of coming. Used in Revelation 1:7: “Behold, He comes with the clouds.”

6. Heko – emphasizes arrival at a specific place, as in Revelation 2:25: “Hold fast what you have until I come.”

These six terms do not describe six different comings, but six aspects of the same truth. They show that the Lord’s coming does not have to be physical. In the New Testament, Christ is said to come with the clouds, as lightning, as a thief, with the voice of an archangel, with the trumpet of God, as the Bridegroom, as King, as the Morning Star, as Judge, as Savior, into His temple, to the Mount of Olives, on a white horse, as the Good Shepherd, in His kingdom, in glory, on His throne, with His angels, with His saints, to His saints, and in His saints, and so on. None of these refer to a single “second coming.”

The Bible shows that the Lord has come, is coming, and will come. His coming is continuous and progressive until His plan is complete. With this understanding, we can see clearly how the Lord comes ‘in and through’ His chosen people to establish His kingdom on earth. We know now that His coming need not be physical, nor limited to two times as commonly taught. The phrase “the second coming” never appears in the New Testament. According to the six Greek terms translated as coming, the Lord has come, is coming, and will continue to come.

Let us now continue by looking at the Lord’s coming in relation to Israel’s three major feasts — Passover, Pentecost, and Tabernacles. The fulfillment of these feasts reveals how the Lord comes, especially ‘in and through’ His chosen people.

The fulfillment of Passover was the Lord’s coming as our Passover Lamb. The fulfillment of Pentecost was His coming as the Holy Spirit. Many do not realize that the outpouring of the Spirit was the Lord’s coming. Consider His promise to His disciples on that last night: John 14:18 — “I will not leave you as orphans; I will come to you.” John 14:28 — “…I go away, and I will come to you.” John 16:16 — “A little while, and you will not see Me; and again a little while, and you will see Me.”

If we interpret His coming as the so-called “second coming,” then that promise was never fulfilled, since the eleven disciples (Judas had left) all died long ago. But His promise was fulfilled — at Pentecost, when the Holy Spirit was poured out. The Comforter (allos parakletos, another of the same kind) was Jesus Himself in another form — the Spirit. Thus, the outpouring of the Holy Spirit was the Lord’s coming.

Next, the fulfillment of the Feast of Tabernacles. Jesus said to those who believe in Him that “… he will do even greater works than these…” (John 14:12). We know that the outpouring of the Holy Spirit as the fulfillment of the Feast of Pentecost was the Holy Spirit as a ‘pledge’, or ‘down payment’—in Greek, ‘arrabon’ (Ephesians 1:14). Jesus promised that those who believe in Him will do greater things than He did. When will this happen? When the Holy Spirit is poured out in full measure (no longer as a down payment) at the fulfillment of the Feast of Tabernacles. This is the coming of the Lord ‘in’ and ‘through’ those who believe. His chosen people will receive the Spirit in His fullness and will do greater works than Jesus did. Romans 8:19–21 explains the event of the fulfillment of the Feast of Tabernacles, when the unlimited Spirit is poured out upon the sons of God. This is the coming of the Lord in and through His chosen people. This is also the coming of the Kingdom of Heaven on earth.

Now we will conclude our discussion about the Kingdom of Heaven on earth by looking again at the fulfillment of the Feast of Tabernacles, which we have talked about earlier. We know that the coming of the Lord through the outpouring of the Holy Spirit at Pentecost was the outpouring of the Spirit as a pledge, a down payment, a guarantee that the Lord will come again to pour out His Spirit in full measure. The event in which the Lord pours out His Spirit fully, as the fulfillment of the Feast of Tabernacles, is described by Paul in Romans 8:19–21. Indeed, the fulfillment of the Feast of Tabernacles is the event of the coming of the Kingdom of Heaven to earth.

Let us look at Romans 8:19–21 (LITV): “For the earnest expectation of the creation eagerly waits for the revealing of the sons of God. For the creation was subjected to vanity, not willingly, but because of Him who subjected it, in hope that the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God.” The context of these verses is ‘glorification by faith’. From chapters 1 to 7, Paul explains salvation in the book of Romans by describing ‘justification by faith’ and ‘sanctification by faith’. If we understand salvation only as justification and sanctification by faith, then we miss the ‘highest part’ of salvation—glorification by faith—which is explained in Romans 8:19–21.

Glorification by faith occurs when we, as the firstfruits of creation, receive the glory of God by experiencing the unlimited outpouring of the Spirit and receiving new bodies (verse 23), just as Jesus did in His resurrection. The revealing of the sons of God happens on earth, where we are manifested before all creation to bring freedom to the entire creation from the bondage of death. All creation will enter into the glorious liberty of the children of God. This event—the revelation of the glory of the sons of God (the firstfruits or overcomers)—is the coming of the Kingdom of Heaven to earth, which the book of Revelation describes as the ‘millennial kingdom dispensation’ (Revelation 20).

This glorification by faith, in which the glory of the sons of God is revealed, is greatly anticipated by all creation. Although perhaps creation cannot express this longing, the Bible says that this event is earnestly awaited by all creation.

The moment when the glory of the Kingdom of Heaven is revealed on earth will be far more powerful than the first proclamation by Jesus and John the Baptist that the Kingdom of Heaven is at hand. When that proclamation was made, the sick were healed, the dead were raised, the demon-possessed were delivered, and the poor received good news. But Jesus promised, “You will do greater things than these.” Therefore, when the glory of the Kingdom of Heaven is manifested on earth, we will indeed do greater works, just as Jesus said. Hallelujah!

In conclusion, let us reflect on what Paul declares in Romans 8:18: “For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.”

Amen.

The Neglected Peak of Salvation – Glorification by Faith

This brief writing serves to remind us that the perfect salvation provided by the Lord Jesus for us has been revealed by Paul in the first eight chapters of the Book of Romans. In most theological schools, there is a subject called ‘Soteriology’, which discusses the salvation that the Lord Jesus has provided for us. However, usually what is discussed there are only ‘justification by faith’ and ‘sanctification by faith’. If only those two are discussed, then salvation is not yet complete. There is still one more stage, which is actually the pinnacle of Jesus’ work for us—‘glorification by faith’.

Romans chapter 8 explains that glorification by faith is the highest point of salvation for us. Let us quote several verses to clarify this. Romans 8:10 says, “But if Christ is in you, though the body is dead because of sin, the Spirit is life because of righteousness” (LITV). Romans 8:17 says, “… joint heirs with Christ—if indeed we suffer together, so that we may also be glorified together” (LITV). Romans 8:23 says, “… we ourselves groan within ourselves, eagerly awaiting the adoption, the redemption of our body” (LITV). Here, glorification by faith is described as the redemption of our body—that is, the putting off of this sinful body and its replacement with the glorious body that Jesus also possesses, because we are joint heirs with Him.

When, where, how, and for what purpose will we be glorified together with the Lord Jesus? Romans 8:19–21 explains: “For the earnest expectation of the creation eagerly waits for the revealing of the sons of God. For the creation was subjected to futility, not willingly, but because of Him who subjected it in hope; because the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God” (LITV).

When and where does glorification by faith occur? It will, of course, happen when the Kingdom of Heaven—of which we are already citizens—is fully manifested on earth at His coming (commonly called the second coming of Jesus). How will glorification by faith take place? When our physical bodies are transformed into glorious bodies, the same as that of Jesus. For God’s chosen ones who have died before Jesus’ coming, they will wait for the resurrection of the saints at His return. What is the purpose of our being glorified together with the Lord Jesus on earth? It is to liberate all creation from the bondage of corruption, bringing it into the glorious freedom of the children of God.

Through the ministry of the glorified sons of God, this old earth (the First Earth) will move toward the New Earth—and the New Heaven as well. When Elohim creates the New Heaven and the New Earth, it does not mean that the first heaven and earth will be completely destroyed and replaced. The theological term is not ‘creatio ex nihilo’ (creation out of nothing), but ‘creatio ex vetere’ (creation out of the old). This means that the New Heaven and New Earth are the first heaven and earth that have undergone a radical transformation through the ministry of the glorified sons of God.

This is the true purpose of Jesus’ coming to the earth. This is the perfect salvation that Jesus accomplished on the cross. This is also the reason the Father chose His elect. We are not going to be evacuated to some faraway “heaven” where all we do is sing endlessly. Such a fairy-tale version of heaven is not found anywhere in the New Testament, even though it has been widely believed by the majority of Christendom. Rather, God’s chosen people long for the perfect salvation that Jesus has accomplished. Amen.

Today we will discuss ‘Elohim who is the True Family’, namely the Father, the Son, and the Holy Spirit, who have always existed and dwell within the dimension of Eternity. However, we will not discuss the concept of the Triune God (Trinity) that has been debated for centuries in Christianity, because we will examine this ‘Triune nature’ of Elohim from a different perspective. We will look into the plan of Elohim as the True Family, and how it relates to our daily life experiences.

Let us first look at the ‘Triune nature’ of Elohim as the True Family. First, we must firmly declare that the Father, the Son, and the Holy Spirit are Persons who have always existed within the eternal dimension. Indeed, the term ‘persons’ may cause someone to think that the Father, the Son, and the Holy Spirit are separate individuals, just as a human family (father, son, mother) exists on earth. However, the Greek term ‘hypostasis’, meaning ‘something that has a concrete existence’, which has been translated as ‘person’ in reference to the Triune nature of Elohim, does not yet have a better equivalent to explain that there is ‘distinction’ within Elohim, who is the True Family.

Second, ‘Elohim, who is the True Family, is one’—that is, ONE FAMILY. The Greek term ‘ousia’, which means ‘being’ or ‘essence’, therefore signifies that Elohim, who is the True Family, has only ONE OUSIA.

Third, there is no subordinationism (the teaching that the Son and the Holy Spirit possess a lesser being or status than the Father) within Elohim, who is the True Family. When Jesus said, “The Father is greater than I”. the meaning is not that of subordinationism, but rather similar to the structure within a family—where the father, as the head of the family, naturally holds a higher position in family order than the son.

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

Second, when Elohim created living beings on earth—humans, animals, and plants—the concept of family is clearly evident. Plants have their own families or species. Animals also have a sense of ‘family’, though not as clearly defined as father, mother, and offspring among humans. Humanity, even after the fall into sin, was created in the image and likeness of Elohim; therefore, humanity also lives in families.

Third, there is a ‘feminine (maternal) aspect’ within Elohim. Genesis 1:2 emphasizes that “…the Spirit of Elohim was hovering over the face of the waters” (ILT). The word ‘hovering’ is translated from the Hebrew ‘rachaph’, which carries a feminine nuance—like a mother bird brooding over her eggs. Moreover, one of the names of Elohim is El-Shaddai, where ‘shad’ means a woman’s breast. In the New Testament, believers are said to be ‘born of the Spirit’, which also reveals the feminine side of Elohim. This is why we prefer to say Elohim is Family rather than Elohim is Trinity.

Let us now continue to discuss Elohim who is the True Family and see how Elohim created all things. Generally, within Christianity, the commonly accepted concept is that Elohim created things from ‘nothing’ into ‘something’. Augustine was the strongest advocate of this doctrine, known in Latin as ‘creatio ex nihilo’, though he distinguished between two moments of creation: first, the creation of spirits and matter from “nothing” into “something,” and then the organization of the material universe (Systematic Theology, Berkhof, 127).

Let us examine two verses commonly cited concerning creation (aside from Genesis 1): Romans 4:17—“…who calls into being things that do not exist.” Hebrews 11:3—“By faith we understand that the universe was formed by the word of God, so that what is seen was made from what is not visible.” The term ‘kaleo’ translated as ‘calls into being’ in Romans 4 actually means ‘to call’, as in Elohim calling a mountain that did not exist in a certain place to appear there. Therefore, Romans 4:17 does not refer to the act of creation.

However, in Hebrews 11:3, the Greek term ‘katartizo’, translated as ‘formed’ or ‘made’, carries a closer sense of creation. It means that the visible universe came into being from what cannot be seen physically—namely, Elohim Himself. Therefore, Elohim becomes the ‘substance’ or ‘source’ from which creation is made. Romans 11:36 confirms this: “For from Him and through Him and to Him are all things.”

All creation, therefore, did not come from nothing into being, but from Him. Elohim did not create humanity from nothing into being. Acts 17:28 says, “…for we are also His offspring.” Similarly, Hebrews 12:9 calls Him “…the Father of spirits.”

This understanding of creation does not mean that there is no distinction between the Creator and the created, as in pantheism, which claims that everything is God. Rather, we affirm that creation exists within Him. Elohim does not dwell within creation; instead, creation dwells within Him.

When Elohim, who dwells in the Eternal Dimension, created three other dimensions—the heavenly dimension (where His throne is established), the earthly dimension (space and time), and the “under-earth” dimension—it does not mean that Elohim resides in heaven as a confined being. That is why Solomon exclaimed in 1 Kings 8:27, “…Behold, heaven, even the highest heaven, cannot contain You, much less this house that I have built!”

The Bible’s expressions affirming the distinction between Creator and creation can be seen in phrases such as ‘Elohim dwells in unapproachable light’ and ‘no one has ever seen Him’. Thus, there remains a clear distinction between Creator and creation. Even when a person is born again by the Holy Spirit through faith in Jesus and becomes a child of Elohim, Jesus still maintained this distinction when He said, “My Father and your Father” (John 20:17). Thus, this is the concept of creation from Elohim who is the True Family.

We have seen that Elohim becomes the ‘substance’ from which all things are created, as Romans 11:36 also affirms: “For from Him, and through Him, and to Him are all things.” This brief discussion will now explore the plan of Elohim as the True Family and how it relates to our daily experiences. To understand this, we must examine the origin of Satan and the evil spirits, for this matter is closely tied to Elohim’s plan and our daily life experiences.

The popular view regarding Satan is that he was once a high-ranking angel (Lucifer) created by Elohim, who then fell into rebellion and became the evil being known as the Devil. Many also believe that when he fell, he drew a third of the angels into rebellion against Elohim (based on Revelation 12:4). But is that truly so?

This issue is extremely serious. If Elohim created a good angel (Lucifer) who could suddenly rebel and even lead a third of other good angels to oppose God’s plan, it raises a troubling question—can we be sure that Elohim’s plan will certainly succeed? What if, “along the way,” another angel decides to rebel again? To what extent, then, is God’s sovereignty truly absolute over all things?

Do good angels have absolute free will so that, whenever they choose to rebel against Elohim, He can do nothing about it because He has already granted them total freedom? What about humans? Do humans also possess absolute free will—so that if a person chooses to reject the redemptive work of Christ on the cross offered by Elohim, then Elohim can do nothing further because of that free will?

Questions like these can continue endlessly, for they determine the extent of Elohim’s sovereignty. Is Elohim truly sovereign over all things—in the sense that He determines everything according to His own purpose? Indeed, if Elohim cannot determine all things, then He is not the Almighty God, but a limited deity—restricted by the so-called “absolute free will” of His creations.

How terrifying it would be if we had such a limited Elohim! We could never be certain that His will and His plan would surely come to pass in our lives. What if the devil—since he having absolute free will, suddenly attacks us, and Elohim can no longer do anything about it, because He has already given him absolute free will?

Before we discuss where the Devil and evil spirits came from, we must also look at the event of Adam and Eve’s fall in the Garden of Eden. Did Adam and Eve fall into sin because they had absolute free will? Or was the fall of Adam and Eve part of His sovereign will and plan? If a person cannot answer all of these questions with certainty based on the Bible, then he will still not understand the plan of Elohim, who is the True Family.

Let us continue our discussion about where the Devil and evil spirits originated. We have seen that the common view within Christianity is that the Devil originated from a good angel, namely Lucifer, who rebelled against God. The verses usually used to support this idea are Isaiah 14, Ezekiel 28, 2 Peter 2:4, and Jude 6. However, if we examine these verses carefully, it is clear that none of them speak of a good angel who rebelled against God and became an evil one.

Isaiah 14 speaks of a taunt against the king of Babylon, but suddenly, starting from verse 12 onward, it is interpreted as the fall of a good angel (Lucifer) becoming the evil Devil. Such interpretation departs from the context of chapter 14. This is what is called “cherry-picking” verses to justify and strengthen an already preconceived idea. The same goes for Ezekiel 28, which speaks of the king of Tyre. The verses in this chapter are “picked out” and applied to the fall of an angel who was once good and then became the evil Devil. Yet, verse 2 clearly says, “You are a man.” Verse 13 also says, “You were in Eden, the garden of God.” If one insists on cherry-picking verses, then verses 2 and 13 are more appropriately applied to the fall of Adam, because Adam was a man, and he was in the Garden of Eden. However, we must not interpret Scripture out of its context.

II Peter 2:4 does mention angels who sinned, but it never says they were once good angels. In this passage, Peter is warning false teachers about the coming judgment. He gives examples that Elohim did not spare the angels who sinned, nor the ancient world in Noah’s time, and therefore the wicked (false teachers) will surely face Elohim’s righteous judgment. Thus, Peter is not speaking about a fall from goodness to evil. Likewise, Jude 6 speaks of judgment upon angels who did not keep within their proper domain, but it does not state that they were once good and then became evil.

The reason theologians cherry-pick such verses is that they think, ‘How could Elohim, who is Love, create such an evil being as the Devil?’ These theologians attempt to “defend” Elohim by claiming that the entrance or appearance of evil in creation did not come from Elohim. Instead, they say a good being created by Elohim, by its own will, made itself very evil and rebelled against God. When we reflect on this, such reasoning is rather absurd and illogical—that a creature created good could somehow turn itself into something utterly evil and rebellious toward God.

Let us now see what the Bible actually says about this matter. The Bible clearly states that Elohim Himself created the Devil and evil spirits for His own purposes. Genesis 3:1 declares, “Now the serpent was more crafty than any of the wild animals the LORD God had made…” (NIV). The serpent in the Garden of Eden was not a literal, physical snake, because it could speak and tempt Eve. This serpent was cursed by God so that its food would be dust. A physical snake does not eat dust—it eats frogs or other small animals. So, who then is this serpent?

The Book of Revelation, which uses symbolic language, explains who this serpent is. Revelation 12:9 declares, “The great dragon was hurled down—that ancient serpent called the devil, or Satan…” The expression “ancient serpent” does not refer to its age but to the Greek word ‘archaios’, which literally means ‘original’ or ‘the first one’—referring to the serpent that was in the Garden of Eden. And the serpent in Eden was the Devil or Satan. Therefore, since the serpent was created by Elohim (Genesis 3:1), the serpent—who is the Devil—was created by Elohim.

Notice John 8:44 and 1 John 3:8, which affirm that the Devil was a murderer and did evil ‘from the beginning’. Thus, the Devil was not once good and then became evil; rather, he was created evil from the beginning.

If that is so, how could Elohim, who is Love, create such an evil being? We have affirmed that in creation, Elohim Himself is the “substance” or “source material.” To explain this, we can use a natural law or Newton’s experiment called the spectrum. Essentially, when white light passes through a prism, it is dispersed into the colors of the rainbow. In the same way, Elohim, who is Love (the “white light”), can be refracted into goodness, forgiveness, mercy, but also chastisement, discipline, and breaking. And the instrument used by Elohim to discipline, chastise, and break His people is the Devil. This is clearly seen in the life of Job.

After we understand that all things are from Him, through Him, and to Him, we are ready to comprehend the plan of Elohim, who is the True Family. Ephesians 1:5 declares, “In love He predestined us for adoption to sonship through Jesus Christ, in accordance with His pleasure and will.” There are several truths we must affirm from this verse: First, the purpose of Elohim, who is the True Family, is clear—to make humans His children. The meaning of ‘children’ here has two aspects: first, to have the same kind of LIFE as Elohim; second, to become HEIRS of the True Family. The same is true in human families: a child receives the life-kind of his parents, and in time, becomes an heir of the family. We must emphasize the phrase ‘in due time’, because if the child is still a baby or immature, he cannot yet inherit anything from his parents, even though by status he is an heir. The term Paul uses in Galatians is ‘not yet of age’, meaning his status is considered the same as a servant who has no inheritance rights.

Second, the phrase ‘He predestined us’ in the verse above means that becoming children of the True Family is solely because it has been determined beforehand. And from that phrase, it is also seen that there are humans who were not predetermined to become children in the True Family. But we must not quickly jump to the common conclusion in Christianity—that some are predestined to enter heaven far away up there, and others are not and will go to eternal hell, understood as eternal torment. Such an understanding is far from the truth of Scripture.

Third, the predestination of certain humans to become His children is based on His Love and the good pleasure of His will. It is not because those people were worthy, nor because Elohim ‘knew beforehand’ that they would one day accept Jesus Christ. The predestination of Elohim was not based on His foreknowledge as the Omniscient One, but purely on His Love and Will.

Fourth, ‘through Jesus’ or more precisely ‘by means of Jesus’. Thus, those who were predestined are ‘through Jesus’, meaning through the Redeemer, the only-begotten Son of Elohim. After Jesus’ resurrection, which became the foundation of our new birth (receiving Elohim’s life—zoe) — 1 Peter 1:3 — Jesus called His disciples ‘My brothers’, and He became the Firstborn among many brothers.

Therefore, the plan of Elohim, who is the True Family, is ‘sonship’—that is, this True Family ‘adds’ children into itself. The next thing we must understand in order to grasp the plan of this True Family is the matter of ‘heirship’. Why is this important? Because within Christianity it is commonly understood that the inheritance of the chosen ones is heaven—a faraway beautiful place often called the Father’s House.

Indeed, if heaven is understood as a beautiful place somewhere out there, then even “spiritual babies” could be placed there—and supposedly their only activity is to sing praises forever. Even those who are truly born again, but whose lives on earth are no different from worldly people who are not born again, are still believed to enter that beautiful heaven. That is why in Christianity the saying “believe in Jesus and you will surely go to heaven” is common. They do not realize that there is not a single verse stating “believe in Jesus and you will go to heaven,” but what the Bible says is ‘believe in Jesus and receive eternal life’ (the seed of ‘zoe’) which must grow.

After we understand that the plan of Elohim, who is the True Family, is ‘sonship’—adding children into the Family—the next thing we must grasp is the matter of ‘heirship’ of a child. To understand ‘heirship’, we must read the entire chapter of Romans 8, whose context is ‘glorification by faith’. For now, we shall pay attention only to verse 17, which says, “And if children, then heirs also—truly heirs of Elohim and joint heirs with Christ—if we suffer together, then we may also be glorified together” (LITV).

There are several things we need to affirm in the verse above. First, as children of Elohim in the sense that we have received the divine kind of life (zoe), we are indeed heirs of Elohim. Second, being heirs means we will be glorified together with Christ. The meaning of being ‘glorified’ refers to experiencing ‘adoption as sons’, that is, the redemption of our bodies (v. 23). The term ‘adoption’ here should not be understood as in human families adopting children. What Paul means by adoption is that, at the coming of Christ (commonly called the Second Coming), we will receive a glorious body like that of Jesus Christ. Therefore, the adoption as sons (the redemption of our bodies) takes place when Christ comes, and we will be glorified together with Him.

Third, Paul clearly states that we will be glorified with Christ if we suffer together (with Christ). It seems that Paul is teaching a condition to receive the inheritance—namely, that we must suffer with Christ. However, if we read the first eight chapters of Romans, we find that Paul never teaches any condition for being justified, sanctified, or glorified (justification by faith, sanctification by faith, glorification by faith). All these are by faith. But we must understand what Paul means by faith.

Consider Romans 1:17, which says, “For in it the righteousness of God is revealed from faith to faith, as it is written: ‘The righteous shall live by faith’” (LAI). The phrase ‘from faith to faith’ comes from the Greek EK PISTEOS EIS PISTIN. This Greek expression cannot be translated merely as ‘by faith’, because there is an important meaning in it that we must notice. Let us quote Marvin Vincent’s comment in his Word Studies: ‘The idea is that of progress in faith itself… faith is a progressive principle’ (vol. 3, p. 14).

Thus, the key understanding in the Greek phrase above is the idea of progression. Faith is something that grows. Faith is not static—it keeps moving toward its perfection. Faith that does not grow or advance is dead faith, and this is not the saving faith that Paul means.

If that is so, what makes faith progressive? What makes faith grow? James emphasizes, “…faith was working together with his works, and by works faith was made perfect” (James 2:22). It is emphasized here that faith is perfected by works. These works are the works that come from faith, because James says, “…I will show you my faith by my works” (v. 18). So, not works outside of faith, but the works that are born out of faith will perfect faith so that it grows toward its completion. Thus, the teachings of Paul and James about faith complement each other.

Therefore, a born-again Christian must act according to his faith in daily life. This is what Jesus means by ‘worship in spirit and in truth’. This is also what is meant by ‘following the Lamb wherever He goes’ (Revelation 14:4). This is what it means to follow Jesus, as Jesus said, “My sheep hear My voice, and they follow Me” (John 10:27). And if someone worships in this way, he will surely experience suffering (persecution), as Paul affirms in 2 Timothy 3:12: “Indeed, all who desire to live a godly life in Christ Jesus will suffer persecution.” Whatever form that persecution takes, anyone who lives by faith daily will suffer together with Christ. This is what Paul means in Romans 8:17 above. Thus, it is not a condition but something that naturally happens when a person lives by faith day by day.

However, we see in today’s Christian world that congregations have been dominated by religious regulations made by church leaders—must attend on Sunday, must go to a certain denominational building, must give certain offerings, must participate in certain rituals, and many other “musts.” Such things are not following Jesus wherever He goes, but rather following leaders they admire. This kind of worship is not what is meant as explained above. This kind of worship makes believers ‘disqualified’ to receive the inheritance together with Christ at His coming.

Let us continue our discussion about the inheritance of a child of Elohim. Consider Ephesians 1:14: “The Holy Spirit is the guarantee of our inheritance until the redemption of the purchased possession…”. The phrase ‘guarantee of our inheritance’ is translated from the Greek expression ‘arrabon’, which means ‘down payment (deposit, pledge, guarantee) of a certain inheritance’. What is this certain inheritance? Perfect redemption—or full redemption—meaning the redemption of spirit, soul, and body. We have discussed that the redemption of the body, which is receiving a glorified body, will occur at Christ’s coming, when we are adopted as mature sons.

Ephesians 1:14 clearly states that this down payment (deposit, guarantee) is the Holy Spirit. This means that the Holy Spirit received by the Church on the Day of Pentecost was only a ‘deposit/down payment/guarantee’. The Church has not yet received the FULL OUTPOURING of the Holy Spirit. At His coming, the Church will receive the full outpouring of the Holy Spirit, just as Jesus did when He was baptized by John the Baptist—when He received the Spirit ‘without measure’ (completely, perfectly, fully) (John 3:34).

Therefore, the inheritance of the children of Elohim is the ‘complete outpouring of the Holy Spirit’ (not merely a deposit), which will be received at His coming. But this inheritance will only be received by the children of Elohim who are ready, or mature (Galatians 4:1). This means that the

inheritance of the ‘complete outpouring of the Holy Spirit’ will only be received by the mature, grown, and ready sons of Elohim.

James 1:18 says, “He chose to give us birth through the word of truth, that we might be a kind of firstfruits (‘aparche’) of all He created” (LITV). Therefore, those whom Elohim has determined to become mature first—to become ‘firstfruits’—are the ones who will receive the inheritance, namely, the full outpouring of the Holy Spirit at His coming.

Now, let us discuss the purpose of Elohim giving this inheritance to His children. We have mentioned that this inheritance will be given at Christ’s coming (commonly called the Second Coming), which is the redemption of the body when we receive a glorified body and are glorified with Christ. This is, in fact, the ‘perfect salvation’ in which we are fully restored in spirit, soul, and body. This perfect salvation is received when we receive our inheritance at Christ’s coming. Before receiving our inheritance, we are not yet completely saved, as Paul affirms in Romans 8:24: “For in this hope we were saved…”.

Let us recall the three aspects of salvation that Paul outlines in the first eight chapters of Romans—justification by faith, sanctification by faith, and glorification by faith. We need to emphasize glorification by faith, because this topic is rarely discussed in the Christian world. We will understand the purpose of receiving our inheritance if we properly understand glorification by faith.

Romans 8:19–21 explains: “For the earnest expectation of the creation eagerly waits for the revealing of the sons of Elohim. For the creation was subjected to futility, not willingly, but because of Him who subjected it in hope; because the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of Elohim” (LITV). When and where does ‘glorification by faith’ occur? Certainly when the Kingdom of Heaven—of which we are already citizens—is fully manifested on earth at His coming.

How will this glorification by faith happen? When our physical bodies are transformed into glorified bodies like that of Jesus. For God’s elect who have died before the coming of Jesus, they will wait for the resurrection of the saints at His coming. What is the purpose of being glorified together with the Lord Jesus on earth? It is to set all creation free from the bondage of decay so that it may enter into the glorious freedom of the children of Elohim.

Through the ministry of the glorified sons of Elohim, this old earth (the First Earth) will move toward becoming the New Earth, along with a New Heaven. When Elohim creates the New Heaven and the New Earth, it does not mean that the first heaven and earth are destroyed completely and replaced with new ones. The theological term for this is not ‘creatio ex nihilo’ (creation out of nothing) but ‘creatio ex vetere’ (creation out of the old). This means the New Heaven and New Earth are the first heaven and earth that have undergone a ‘radical transformation’ through the ministry of the glorified sons of Elohim.

This is the purpose of Jesus’ coming to earth. This is the perfect salvation that Jesus accomplished on the cross. This is also the purpose for which we receive our inheritance. We will not be evacuated to some faraway “heaven” just to sing forever. Such a notion of heaven is merely a fable… It is never found anywhere in the books of the New Testament, even though it has been believed by the majority of people in the Christian world. Yet we long for our inheritance, which is the perfect salvation accomplished by Jesus. Therefore, the purpose of Elohim giving us, His children, an inheritance is to liberate creation from the bondage of corruption — in other words, for the restoration of all things.

Let us continue our discussion concerning the purpose of Elohim, who is the True Family, in granting an inheritance to His children. Previously, we have discussed glorification by faith, which is the moment we receive our inheritance with the purpose of setting creation free from the bondage of corruption. The important question for us now is: in what capacity can we free creation? Is it as spiritual infants who suddenly experience “glorification by faith” and are then given the task of liberating creation?

This matter is important because within Christianity, many have embraced misleading phrases such as “once saved, always saved.” What does “saved” actually mean? Being taken to heaven far away somewhere? When it comes to salvation, ALL HUMANITY WILL BE SAVED IN THEIR ORDER. Every person will be resurrected — meaning they will receive a glorified body (glorification by faith) — but in due order (1 Corinthians 15). At the coming of Christ, only a portion of born-again Christians will be glorified together with Christ. Only those appointed to reach maturity first (as firstfruits) will be ready to be glorified with Christ and receive the task of setting creation free. James 1:18 (ILT) clearly states that those who become the firstfruits of His creatures are those who have been predestined. That is why, in the Christian world, many are called (born again), but among those who are born again, only a few are chosen. Note Revelation 17:14 — the overcomers are those who are called, chosen, and faithful.

Why can’t the spiritual infants within Christianity be glorified together with Christ at His coming? Because our task is to become kings and priests according to the order of Melchizedek, to set creation free. Notice Revelation 5:10: “And You have made us kings and priests to our Elohim, and we shall reign on the earth” (ILT). Revelation 20:4 further confirms, “Then I saw thrones, and they sat on them, and judgment was committed to them… They lived and reigned with Christ for a thousand years.” Therefore, only those who are called, chosen, and faithful will be glorified with Christ at His coming.

There is a serious corruption within Christianity that has rendered the priesthood of believers nonfunctional. Through the teaching of Nicolas, this corruption of priesthood has been justified. If we observe the priesthood within Christianity, it is clear that it is neither the priesthood after the order of Aaron — for the Law of Moses does not govern Christianity — nor the priesthood after the order of Melchizedek, for the Law of Life (‘zoe’) does not govern it either. Jesus is the High Priest according to the order of Melchizedek, where the governing law is the Law of the Spirit of life (‘zoe’) (Hebrews 7). Every Christian who is chosen and trained to become a priest after the order of Melchizedek must wholly follow the leading of the Spirit of life (‘zoe’) in their daily living.

However, within Christianity, the priesthood has been corrupted, and the law that governs it is a mixture of the Law of Moses (tithes, firstfruits, “faith pledges,” and all things money-related), denominational rules, and religious regulations made by senior leaders. Such a corrupted state of Christianity cannot be a place where the children of Elohim are processed and formed into priests according to the order of Melchizedek. Therefore, the Christian world, symbolized by the harlot woman in Revelation 17–18, cannot give birth to mature sons of Elohim who are ready to sit on the throne like the overcoming church, symbolized by the woman in Revelation 12. Thus, the inheritance to be given at His coming can only be received by those Christians who are called, chosen, and faithful.

We will now conclude this brief writing about the plan of Elohim, who is the True Family, and how it relates to our daily lives. Let us look at Genesis 1:26–28, which explains the plan of Elohim, the True Family: “Then Elohim said, Let Us make man in Our image, according to Our likeness; and let them have dominion… over all the earth… So Elohim created man in His own image; in the image of Elohim He created him; male and female He created them… Be fruitful and multiply; fill the earth and subdue it…” (ILT).

Of course, we will not discuss all these verses, but what we need to emphasize is that Genesis 1:26–28 still represents the PLAN of Elohim, the True Family. Adam and Eve were not yet in the image and likeness of Elohim, the True Family. They needed to go through a process to become a family that is in the image and likeness of Elohim. Adam and Eve did not yet know good and evil. They were still in a ‘pure’ state — not yet sinful, but also not yet holy — because they had not eaten from the Tree of Life, which symbolizes the Life (‘zoe’) of Elohim. They also had not yet been fruitful, multiplied, filled the earth, or subdued it. Therefore, Genesis 1:26–28 is still the plan of Elohim for all the descendants of Adam and Eve.

Generally, within Christianity, Genesis 1:26–28 is believed to describe a “perfect” (completed) creation, but then suddenly Adam and Eve fell into sin, and therefore Elohim had to “quickly” make a plan of salvation through Jesus Christ, choosing only a portion of humanity to be saved and taken to “heaven,” while the rest are cast into hell forever. Such teaching, which is held by the majority of the Christian world, proves that they do not understand the PLAN of Elohim, the True Family.

Romans 8:19–21, which we have discussed earlier, clearly shows that the fall of Adam and Eve was part of the Father’s design — a process by which Adam, Eve, and their descendants would eventually become His children who could rule over all the earth. Verse 20 affirms that, “For the creation was subjected to futility, not willingly, but because of HIM who subjected it.” Therefore, the event in the Garden of Eden was part of Elohim’s plan to increase His children.

The plan of Elohim cannot fail, for He is sovereign over all things. He determines everything, for all things are from Him, THROUGH Him, and TO Him (Romans 11:36). THROUGH Him means that

all things move because of Him — He is the one who causes everything to move. That is why Paul said, “in Him we live and move” (Acts 17:28). TO Him means that all things move toward His predetermined plan and will.

When we understand the plan of Elohim — a plan that cannot fail in all things — then in our daily lives we will experience calmness, peace, and certainty, because everything DEPENDS ON HIM. It does not depend on human response, as is often taught in the Christian world, as if humans determine their own lives and future. Therefore, the plan of Elohim, who is the True Family, to multiply His children — that is, all the descendants of Adam and Eve — will surely be fulfilled in His time. Amen.

Let us first examine the covenant between Yahweh and Israel before we look at our own covenant mediated by the Lord Jesus. In Exodus 19:5, it is written: “Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be My treasured possession among all peoples, for all the earth is Mine; and you shall be to Me a kingdom of priests and a holy nation…”

Let us pay special attention to the phrase ‘a kingdom of priests’, which is one of Yahweh’s promises to Israel if they obey His voice. The term kingdom of priests here means that each person from the nation of Israel would become both a king and a priest to other nations. What does it mean to be a king and a priest to other nations? In the Bible, the term ‘king’ is associated with ‘throne, authority, and the right to judge’. The term ‘priest’, on the other hand, refers to ‘a mediator’—one who stands before God on behalf of others and stands before others on behalf of God.

As we know, Israel failed when they worshiped the golden calf while Moses was on the mountain receiving the two tablets of stone. As a result, only the tribe of Levi was given the right to serve as priests, and even then, they ministered not for other nations but for the other tribes of Israel. Being a priest is an extraordinary blessing. A priest is given the right to perform two functions: to minister to God and to minister to people. Yet not every Levite was given the right to become a priest. We read in Ezekiel 44:10–16: “But the Levites who went far from Me when Israel went astray… Yet the Levitical priests, the sons of Zadok, who kept the charge of My sanctuary when the people of Israel went astray from Me, they shall come near to Me to minister to Me…”

From these verses, we understand that there were Levites who turned away from God when Israel went astray, and there were Levites from the house of Zadok who remained faithful in their duties. It was these faithful Levites to whom God granted the right to draw near to Him and minister before Him. Therefore, the right of priesthood was given only to the sons of Zadok, for only they were permitted to approach and serve the Lord.

What about us today? 1 Peter 2:9 declares, “But you are a chosen race, a royal priesthood, a holy nation…” The Church is the kingdom of priests. This means that every member of the Church is both a priest and a king. To whom does the Church serve as a priest? II Corinthians 5:19 says, “God was reconciling the world to Himself in Christ, not counting their trespasses against them, and entrusting to us the message of reconciliation.”

Thus, the Church serves as a priest on behalf of the world—ministering to God for the sake of the world, and ministering to the world for the sake of God. But just like Israel, the Church has fallen so deeply that as a whole, it can no longer function as a priest for the world. The Church has been divided into clergy and laity, ministers (pastors) and congregation. The teaching that supports this division is known as ‘the doctrine of the Nicolaitans’. The word ‘Niko’ means ‘to conquer’ or ‘to rule over’, and ‘Laos’ means ‘the people’ or ‘laity’. Thus, a group of leaders has subdued the common believers and usurped God’s authority, as if they alone have the right to serve God and rule over others. This division introduced ‘human government’ into the Church. Yet, God has His overcomers—a group of people who represent the fallen Church and continue to function as priests. Hallelujah!

We have seen Yahweh’s covenant with Israel concerning the kingdom of priests (Exodus 19:5–6) and also I Peter 2:9, which affirms that believers are a royal priesthood. Now let us reflect on God’s declaration in Exodus 19, “For all the earth is Mine.” Yahweh appointed Israel as His treasured possession, as a kingdom of priests, and as a holy nation because He owns the earth. If we examine Exodus 19:5–6 closely, we see that God’s ownership of the earth is deeply connected with His appointment of Israel as a kingdom of priests. Yahweh made Israel a kingdom of priests because He owns the earth—and He has a plan and responsibility for it.

What is Yahweh’s plan for the earth? In Isaiah 49:6, it is written: “…I will make you a light for the nations, that My salvation may reach to the end of the earth.” Paul also quoted this verse in Acts 13:47. Thus, Yahweh established Israel as a kingdom of priests and a light to the nations so that His salvation might reach to the ends of the earth. This means that Yahweh’s will is for the earth to be saved, and He will accomplish this through His chosen people.

II Corinthians 5:19 again declares: “God was reconciling the world to Himself in Christ, not counting their trespasses against them, and entrusting to us the message of reconciliation.” Here it is affirmed that we, as believers, have been entrusted with the message of reconciliation so that the world might be reconciled to God. Before we can proclaim this message, we must clearly understand that Christ has taken away the sin of the world.

Let us look at several verses that affirm that Christ has removed the sin of the world—not just the sin of believers. John the Baptist testified about Jesus, saying that He is “the Lamb of God who takes away the sin of the world” (John 1:29). I John 2:2 declares, “He is the propitiation for our sins, and not for ours only but also for the sins of the whole world.” Thus, the Father reconciled the world to Himself by removing its sin through Christ’s sacrifice, and He has entrusted this message of reconciliation to us.

Let us now reflect again on our calling as believers to be a kingdom of priests. As priests, we act as mediators—we bring the world to the Father and bring the Father to the world that He so loves, for He gave His only Son so that whoever believes in Him may be saved. Indeed, in this present age, the Father chooses only some to be saved. Yet, we must continue to proclaim that the Father has already taken away the sin of the world through the sacrifice of Christ. We should not proclaim that only a few are saved while the rest are condemned to eternal hellfire, for such a message is not a message of reconciliation, nor is it good news.

The Father has a beautiful plan for this earth—for the whole world, for all humanity. His grace is boundless. In the ages to come, He will continue to offer His grace. Even in the ‘New Heaven and New Earth’, the Spirit and the Bride will still say: “Whoever desires, let him take the water of life freely” (Revelation 22:17). May we truly function as priests who bring the message of reconciliation to this world.

Amen.

“Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up.” — Galatians 6:9

The Hidden Ingredient in Every Lasting Movement

“What makes a great disciple-maker?”

It’s a question that has been asked by many passionate followers of Jesus.

Some say it’s love for the lost. Others point to prayer, boldness, or leadership skills. All these matter deeply — yet one quality sustains them all: perseverance.

Perseverance is not glamourous. It doesn’t attract applause or social media followers. But it’s the fire that keeps burning when every other light fades. It’s the courage to stay faithful when fruit seems invisible, when doors close, and when your heart feels heavy from disappointment.

Disciple-making is not a sprint; it’s a marathon through valleys, deserts, and storms. Those who endure discover that God does His deepest work in our most difficult seasons.

✝️ 1. Jesus: The Perfect Example of Enduring Through Hardship

No one modeled perseverance better than Jesus.

From the very beginning, His ministry faced fierce opposition. He was tempted by Satan in the wilderness (Matthew 4:1–11), rejected by His own hometown (Luke 4:28–30), and constantly misunderstood by the very people He came to save.

At one point, even His family tried to restrain Him, thinking He was out of His mind (Mark 3:21). The religious leaders plotted His death, and the crowds that shouted “Hosanna!” later screamed, “Crucify Him!”

Yet Jesus never deviated from His mission. He said,

“My food is to do the will of Him who sent me and to finish His work.” — John 4:34

He pressed on despite exhaustion, betrayal, and pain. Even on the night of His arrest, He prayed for strength, not escape: “Not My will, but Yours be done.” (Luke 22:42).

That is perseverance — unwavering obedience fueled by love.

And it was through this perseverance that the greatest movement in history began.

 2. The Early Church: Fire Forged in Trials

The book of Acts is not a record of ease — it’s a record of endurance.

After Pentecost, the church exploded in growth, but persecution followed almost immediately. Stephen, full of faith, was stoned to death. Saul dragged believers from their homes. Many fled for their lives.

Yet, what Satan meant for destruction became divine multiplication:

“Those who had been scattered preached the word wherever they went.” — Acts 8:4

Philip preached in Samaria. Peter shared the Gospel with Cornelius. Paul and Barnabas traveled through hostile cities where they were beaten, imprisoned, and mocked — yet they rejoiced that they were counted worthy to suffer for Christ (Acts 5:41).

Their perseverance turned persecution into progress.

Their pain became the pathway for the Gospel to reach nations.

The early church didn’t grow because life was easy. It grew because disciples refused to stop proclaiming Jesus — no matter the cost.

3. Modern Disciple-Makers: Enduring Faith in Every Generation

Throughout history, every great move of God has been built on the back of perseverance.

In the 1700s, John Wesley faced ridicule, rejection, and physical attacks for preaching outdoors — yet his persistence sparked a revival that shaped nations.

In China, after decades of persecution, believers continued to gather secretly in homes and caves. Today, millions worship Jesus because of their steadfastness.

In parts of Africa and the Middle East, followers of Jesus endure poverty, danger, and rejection. Some walk miles each week just to meet for worship. Yet they persevere with joy, knowing the Gospel is worth every sacrifice.

Perseverance is not unique to any culture — it’s the language of all who truly follow Jesus. Every Disciple Making Movement (DMM) that endures is carried by men and women who refuse to let circumstances silence their obedience.

They keep sowing seeds, even when the soil looks dry — because they know God brings fruit in His time.

 4. When the Road Gets Tough — Don’t Stop Walking

Every disciple-maker will face moments of doubt and weariness. You may have started with fire and vision, only to meet resistance that quenched your enthusiasm.

Maybe the people you trained lost interest.

Maybe your community rejected the message.

Maybe you’ve prayed for months, even years, with little visible result.

But God sees your perseverance — and He honors it.

Here are six moments when you must not give up:

1. When your witness is ignored — Keep sowing truth. Jesus’ parable of the sower reminds us that some seed falls on good soil — but only the sower who keeps scattering will find it (Mark 4:1–20).
2. When your prayers seem unanswered — Keep praying. The persistent widow (Luke 18:1–8) was not commended for eloquence but for endurance.
3. When you feel forgotten — Remember Joseph, who was imprisoned for years before God’s plan unfolded. Your hidden obedience is never wasted.
4. When people criticize you — Recall Nehemiah, who rebuilt Jerusalem’s walls despite ridicule and threats. He refused to come down from the wall until the work was done (Nehemiah 6:3).
5. When disciples fall away — Think of Jesus, who lost many followers yet invested deeply in a few faithful ones who later turned the world upside down.
6. When progress is slow — Be patient. A seed takes time to sprout. Faithfulness today will become fruit tomorrow.

Perseverance is not stubbornness — it’s faith stretched over time.

5. The Reward of Perseverance: Fruit That Lasts

James 1:12 promises,

“Blessed is the one who perseveres under trial, because, having stood the test, that person will receive the crown of life.”

Perseverance doesn’t just change your circumstances — it changes you.

It deepens your roots, strengthens your faith, and builds resilience in your character.

When you persevere:

• You learn to depend more on God than on results.
• You become a model of faith for new believers.
• You develop patience that keeps you steady through storms.

Paul’s ministry was filled with tears and trials, yet at the end of his life, he declared,

“I have fought the good fight, I have finished the race, I have kept the faith.” — 2 Timothy 4:7

That’s the reward of perseverance — to stand before the Lord knowing you didn’t quit when it was hard, but trusted Him all the way.

Reflection and Prayer

Reflection:

• Where are you facing discouragement in your disciple-making journey?
• How might God be using these challenges to shape endurance in you?

Prayer:

“Father, strengthen my heart to stay faithful when the work is hard.

Give me the perseverance of Jesus, the courage of Paul, and the endurance of the early church. When I grow weary, remind me that Your promises never fail.

Help me finish the race and see a harvest that glorifies Your name. Amen.”

 Join the Conversation

Are you walking through a tough season in disciple-making or church planting?

How has God sustained you through trials?

Share your story in the comments. Your testimony might ignite hope in someone ready to give up.

Key Takeaway

Tough roads don’t break true disciples — they build them.

Keep walking. Keep sowing. Keep believing.

Because the God who called you will surely bring the harvest.

Church and Denominations

By: Irnawan Silitonga

I am moved to briefly write about this topic because in the Christian world, ‘Church’ and ‘Denomination’ have long been considered the same thing. In fact, almost no denominational leaders ever question the difference between the Church and a denomination. Perhaps it is seen as unimportant to make an issue of it—especially since almost every theological school in the Christian world teaches the concept of the ‘visible’ and ‘invisible church’. It is said that denominations represent the visible church because they are physically seen—the buildings, the streams, the organizations, the worship services, and so on. Meanwhile, the invisible church refers to all people in the world who have been born again or who have truly believed in Jesus Christ.

Let us begin by seeing in Scripture how important and precious the Church is in the eyes of the Lord Jesus.

First, Jesus obtained His Church with His own blood (Acts 20:28). If someone buys something by paying even half of their possessions, we can imagine how valuable that thing must be. How much more valuable then is the Church that Jesus purchased with His own blood! How precious the Church must be in His sight.

Second, when Saul persecuted the Church, Jesus said to him, “Saul, Saul, why are you persecuting Me?” (Acts 9:4). Here we see that Jesus does not separate Himself from the Church, because the Church is His very Body. Whoever persecutes the Church persecutes Jesus Himself. Whoever corrupts the Church through false teachings and deceitful motives is in fact wounding Jesus deeply.

Third, Jesus said, “I will build My Church” (Matthew 16:18). One of the reasons Jesus came into the world was to build His Church. In Matthew 23, Jesus said, “Do not let anyone among you be called Rabbi, Leader, or Father, for you have only one Leader.” We see here that Jesus refuses to be “interfered with” in His work of building the Church. He alone will build it. He alone will be its Head. He never has and never will delegate His authority over His Church. All members of the Church are brothers and sisters. This shows how important the matter of building the Church is in His eyes. Truly, only Jesus is able to build His own Church. Remember, my brother, building the Church is the business of Jesus, and He does not wish to be disturbed by those who call themselves rabbi, leader, or father. Why does Jesus refuse interference in building His Church? Because the Church is precious and dear to Him.

Fourth, the Bible speaks of Jesus and His Church from Genesis to Revelation. In Genesis, Jesus and His Church appear in symbolic form: Adam as a symbol of Christ Jesus, and Eve as a symbol of the Church. In Revelation, Jesus is depicted as the Lamb, and His Bride is the New Jerusalem. This shows us how central the Church is in the Father’s plan—and therefore, how deeply important the Church is to Jesus. If, by His grace, we can see how important the Church is, can we still take the matter lightly? Can we still casually say that the Church and denominational institutions are the same thing?

We have seen how precious the Church is in the eyes of Jesus Christ. But how is it that the Church—so valuable to Him—has now become divided into thousands of denominations? Was this truly Jesus’ plan when He said, ‘I will build My Church’? If we look at dictionary definitions, a ‘denomination’ is described as a ‘branch’ of the Christian Church. By that definition, it seems as though nothing is wrong—denominations simply appear to be the natural development of the Church, resulting from differences of opinion among leaders that give rise to various streams. However, if we examine John 10 and Acts 20:29–30, we will see that the matter is not that simple. Let us look at these two portions of God’s Word. John 10:10 says, “The thief comes only to steal, kill, and destroy; I have come that they may have life, and have it abundantly.” Who is this “thief”? Many pastors who misunderstand the context will say that the thief refers to the devil or evil spirits. But if we read the entire chapter—and even the one before it—we see clearly that Jesus was speaking to some Pharisees who were present there (John 9:40 and John 10:1).

In His conversation, Jesus used the parable of the good shepherd, but the Pharisees did not understand (John 10:6). In this parable, Jesus clearly defines who the thieves and robbers are: they are those who enter the sheepfold not through the door. Since the Pharisees did not grasp this parable, Jesus explained that ‘He’ is the door of the sheep.

The Pharisees and teachers of the Law sat “in Moses’ seat” and had authority over the people of Israel (Matthew 23:2–7). Jesus even told the crowds to obey what they taught, but not to imitate their deeds, for they taught without practicing what they preached. Their task should have been to shepherd God’s people. Yet, because they rejected Jesus—the door of the sheep—they were not shepherds, but thieves and robbers. Therefore, in context, the thieves and robbers are the Pharisees and teachers of the Law, not the devil or evil spirits. But what—or whom—did these Pharisees and teachers of the Law steal? They stole and robbed the sheep, of course.

Now let us compare this passage (John 10) with Acts 20:30 to understand more clearly. Acts 20:30 says, “Even from among your own selves men will arise, speaking perverse things, to draw away the disciples after them.” Here Paul warns the elders in Ephesus that some leaders will draw disciples away from the truth to follow themselves—using false teachings to do so. Disciples who once followed the leading of the Spirit will be pulled away to become followers of those leaders. These leaders have “stolen” disciples through false doctrine. Why did these leaders steal disciples? Verse 29 explains that savage wolves had attacked them.

With this understanding, we begin to see why the Church has become fragmented into thousands of denominations. The “thieves and robbers” revealed in these two passages (John 10 and Acts 20:28–30) were originally people appointed by the Holy Spirit as overseers to shepherd the Church of Jesus Christ. But later, being attacked by savage wolves, they became thieves and robbers—teaching false doctrines and drawing disciples to follow them instead of the Holy Spirit.

So, the thieves and robbers are not outsiders; they are church leaders who have fallen, corrupted by the attack of the wolves. These thieves and robbers also neglected to watch over themselves (Acts 20:28). Before one can care for the flock, he must first guard himself so as not to be overcome by the wolves. That is why Paul urged Timothy to watch his life and his teaching—to avoid false doctrine.

By contrast, the good shepherd—the opposite of the thief and robber—knows his sheep and is willing to lay down his life for them. I once shared about the difference between a father and a manager. Both are leaders. A father leads his family, while a manager leads a community—whether a business organization or a religious community. A father knows his children and, under normal circumstances, would gladly give his life for them. A manager, on the other hand, does not need to know his subordinates personally. His main duties are planning, organizing, leading, motivating, and controlling to ensure everything runs according to plan. Such management does not require personal knowledge of or relationship with the people under him. A manager can lead 100, 1,000, 10,000, or even hundreds of thousands of people, because his relationship with them is a working relationship—aimed at profit. But a father’s relationship with his children is one of blood—its purpose is love and relationship.

Church leaders have a “blood relationship” with the congregation—the “blood of Jesus” or the Life of Christ. Church leaders are fathers. Peter, Paul, and John were fathers. They were not managers. In fact, there should be no managers in the Church. The only true “manager” of the Church is the Holy Spirit—the Life-giving Spirit. All members of the Church are servants of the Spirit, as Paul called himself a prisoner of the Spirit. The book of Acts mentions the Spirit about seventy times—in phrases like ‘the Spirit led’, ‘the Spirit forbade’, ‘the Spirit spoke’, and so on. Why? Because every member of the Church follows the guidance of the Holy Spirit, including its leaders. From this we see that thieves and robbers resemble “religious managers” more than fathers who love and care for their flock. Hopefully, through this explanation, we can more clearly identify these thieves and robbers, and we can better understand why the church has split into thousands of denominations as we see today.

We are still trying to clarify the identity of the thieves and robbers revealed in two passages of God’s Word—John 10 and Acts 20:28–30. Let us look more closely at several things concerning these thieves and robbers. First, these thieves and robbers were once people appointed by the Holy Spirit to be overseers to shepherd the church of Jesus Christ. However, after being attacked by fierce wolves, they became thieves and robbers by teaching false doctrines and drawing the disciples away from the right path to follow them instead of the guidance of the Holy Spirit. Therefore, these thieves and robbers are not people outside the church. They are, in fact, church leaders who have turned into thieves and robbers after being attacked by fierce wolves. However, the sheep of Jesus do not listen to the voice of the thieves, and they cannot be deceived. On the contrary, the sheep of Jesus will flee from false teachers and from those who steal the sheep.

Second, the sheep of Jesus follow Jesus (verse 27). The stolen sheep are unaware that they are merely following their leaders—perhaps following their programs, attending services with their rituals and creeds. But the sheep of Jesus follow Jesus, because they hear His voice and walk wherever the Lord Jesus leads them. In Revelation 14:4 it is written, “They follow the Lamb wherever He goes.” These are the overcomers—the sheep who are not only called but also chosen by the Father to follow the Lamb (Jesus) wherever He goes. The stolen sheep, of course, cannot follow Jesus wherever He goes, because they have already been “caged” or “confined” within a structured organization with programs determined by their leaders.

Third, the sheep of Jesus know Jesus (verse 14). John 10:10 says, “…I came that they may have life (zoe), and have it abundantly.” The life ‘zoe’ is the kind of life possessed and lived by God Himself. We cannot know Jesus unless we live this ‘zoe’ life. John 17:3 says, “And this is eternal life (zoe), that they may know You… and Jesus Christ whom You have sent.” Living the ‘zoe’ life means living a kind of life that is led by ‘zoe’. The sheep of Jesus live the ‘zoe’ life in their daily living. This is true worship in spirit and in reality, as Jesus told the Samaritan woman (John 4). The worship of the sheep of Jesus follows the leading of ‘zoe’ day by day—not worship “on this mountain or on that mountain” (John 4:21), not worship according to this or that program, nor worship following this or that leader or religious regulation.

The stolen sheep can no longer worship according to the daily leading of ‘zoe’. Though they may have ‘zoe’ within them, they no longer live or worship according to its leading because they are already “confined” by programs, sects, religious rules, and so forth.

Up to this point we have seen that the church’s division into thousands of denominations occurred because of thieves and robbers (John 10). Savage wolves have attacked certain church leaders so that through false teachings they draw disciples to themselves (Acts 20:29–30). We have tried to identify these thieves and robbers, as well as the sheep stolen by them. We have also identified the sheep of Jesus—those who cannot be stolen, for Jesus Himself said, “No one can snatch them out of My Father’s hand” (John 10:29).

Considering the present condition of the church, which has been fragmented into thousands of denominations—where there are thieves and robbers, stolen sheep, and the sheep of Jesus—we might ask: Did Jesus fail when He said, “I will build My church”? If we think that all sheep, both stolen and not, are the sheep of Jesus, then it would appear that Jesus has failed as the Shepherd, since some of His sheep were stolen. But we know that Jesus said, “No one can snatch My sheep out of the Father’s hand,” and “I and the Father are one.” Therefore, clearly Jesus did not fail.

Why did Jesus not fail? Because only the sheep chosen by Him can truly be called the sheep of Jesus. Many are called to be sheep, but few are chosen to be the sheep of Jesus. I have written earlier on the theme ‘Many are called, but few are chosen’. Let me quote my explanation concerning the parable of the wedding feast (Matthew 22:1–14): Begin quote: Let us look deeper into our conclusion, “many are called, but few are chosen.” Who are those who were called but not chosen? We know that those invited and called in the parable of the wedding feast were the Jews. And the Jews were God’s people, who had been adopted as sons, received the glory, the promises, and the Law. But God chose only the remnant of Israel. Therefore, those who were called but not chosen are God’s people. The Jews were God’s people, yet only a remnant was chosen. This agrees with what Jude said, “…the Lord, having saved His people out of the land of Egypt, afterward destroyed those who did not believe” (verse 5). So, even though they were called out of Egypt, Israel still failed to enter the Promised Land—only Joshua and Caleb succeeded. Why? Because most of Israel were called but not chosen.

Thus, those who are called are indeed God’s people. Those who failed to enter the Promised Land were also God’s people. They failed because they were only called but not chosen. This is consistent with many parables in the Gospels—the parable of the talents, the sower, the wise and foolish virgins, the vine, and many others that explain the same truth. We will study these parables one by one later so we can understand more clearly what ‘many are called, but few are chosen’ truly means. End quote.

Therefore, Jesus did not fail to build His church when He said, “I will build My church.” As long as we understand that the sheep stolen by the thieves are indeed God’s people who received the grace to be ‘called’ but not to be ‘chosen’. Meanwhile, the sheep of Jesus are those who have received the grace both to be called and to be chosen. We have seen, then, that Jesus did not fail when He said, “I will build My church.” The sheep of Jesus—those who are called and chosen—cannot be stolen by thieves and robbers. The Christian world may be filled with sheep-stealers and stolen sheep, but the sheep of Jesus continue to follow and listen only to His voice.

Was God “surprised” by the current state of Christianity? Or is the existence of these thieves and robbers actually part of His plan to refine and mature His chosen sheep? Let us reflect on this together. Christian theology generally adopts a dualistic view—an idea that certain situations arise from two opposing forces: God as the source of good and Satan as the source of evil, struggling against each other. According to this view, Jesus as the Good Shepherd was suddenly attacked by savage wolves (the devil), causing some of His sheep to be stolen. Hence, the once-united church became fragmented into thousands of denominations—as if God were “taken by surprise” by this attack. But is that really the case?

This dualistic teaching actually diminishes God’s sovereignty, as though He were not the One who determines all things. The Bible says, “For from Him and through Him and to Him are all things. To Him be the glory forever” (Romans 11:36). Likewise, Isaiah 45:6–7 declares, “…I am the LORD, and there is no other, forming light and creating darkness, making peace and creating calamity; I, the LORD, do all these things.” And Amos 3:6 asks, “If disaster comes to a city, has not the LORD done it?” Clearly, it is God who designs all things. It is God who designed even the attack of savage wolves upon the church for His own purposes.

Let us look at the real example of thieves and robbers in the time of Jesus—the Pharisees, the scribes, and all the Jewish religious leaders (the Sanhedrin) who killed Jesus. Was God “surprised” when He Himself was rejected and even killed by these religious leaders? Let us read John 12:37–40: “Even after Jesus had performed so many signs in their presence, they still would not believe in Him. This was to fulfill the word of Isaiah the prophet… For this reason they could not believe, because, as Isaiah says 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 and hardened the hearts of the Pharisees and scribes—the thieves and robbers—so that they would not see or understand. Why did God harden them? Because He had His own purposes—to fulfill His Word, to glorify His name. And I am convinced that God also designed the existence of thieves and robbers within Christianity to refine and mature His chosen sheep.

Therefore, Jesus was not “surprised” when savage wolves attacked some church leaders, causing them to draw, steal, and even rob God’s people—those who had received grace only to be called. But Jesus ensures that His chosen sheep will never be stolen by such robbers. From this brief explanation, we can understand several points about the church and denominations:

1. The division of the church into thousands of denominations occurred because of thieves and robbers of the sheep.

2. These thieves and robbers were originally church leaders (elders = presbuteros or episkopos), but after being attacked by savage wolves, through false teachings they drew disciples to themselves. They no longer build the Church but their own denominations, their own sects, their own kingdoms.

3. The thieves and their stolen sheep are still God’s people—those who received the grace to be called, just like the Pharisees, scribes, and the people they misled were God’s people, the nation of Israel under the Mosaic covenant.

4. The sheep of Jesus are those who hear His voice and do not heed the voice of the thieves. They cannot be snatched from His hand. The sheep of Jesus not only received grace to be called but also to be chosen.

Let us close this writing by briefly describing the two women in the Book of Revelation, which represent two communities (the Church and the Denominations) in today’s Christianity. We will look at their leadership and the results thereof:

1. The woman in chapters 17 and 18 “sits upon a beast” (17:3). In Revelation, the beast symbolizes human governmental systems. Thus, this woman is supported by human leadership. Indeed, she becomes great—better described as a great city (Babylon), where the human system of “Nimrod” rules. The result of this human leadership is divine judgment (18:8).

2. The woman in chapter 12 is “crowned with twelve stars” upon her head. Twelve symbolizes divine government; stars represent the sons of God. This means the woman is led by a divine governmental system, in which the sons of God work together forming a crown (a symbol of

authority). The result of this leadership is that she gives birth to “a male child” who will rule and shepherd all nations (12:5). This “male child” will eventually be manifested to all creation to bring liberation to it (Romans 8:19–21). Thus ends this brief exposition on the Church and Denominations. May this writing bring enlightenment to us all, especially to His chosen ones. Amen.