Introduction to the Theology of the Kingdom

Introduction to the Theology of the Kingdom

By: Irnawan Silitonga

The definition of theology as doctrine or understanding about God is quite adequate. Many people think that theology is a matter for experts—such as theologians, pastors, or whatever the title may be. Many also believe that theology is impractical, and therefore they say, “What’s the use of studying it? What matters is practice.” What they do not realize is that everyone is, in fact, a theologian—because all theology is practical.

A group of people who hijacked planes and crashed them into the World Trade Center towers in America were theologians. Why is that? Because they carried out that horrific act based on their theology. Whether their theology was right or wrong is another matter. Who their ‘god’ was is another matter as well. What is clear is that they did what they did because of their understanding of the ‘god’ they worshiped. They were practicing their theology.

Christians who faithfully obey and follow their pastor or spiritual leader are also practicing their theology. I call this “parrot theology,” because a parrot can only imitate. I am not mocking Christians; I am emphasizing that this parrot-like practice is caused by one’s theology. That is why it is very important for a Christian to ‘test everything’. It is essential for every believer to examine their theology—their understanding of God—because their theology will be reflected in their daily life.

So then, how should a Christian test everything? After all, not every Christian has the opportunity to study theology in a seminary, and not all are called to delve into the many theologies that exist in the Christian world. To answer this, let us look at what the Apostle John says in 1 John 2:27: “But the anointing which you have received from Him abides in you, and you do not need that anyone teach you; but as the same anointing teaches you concerning all things, and is true, and is not a lie…” In this verse, the Apostle John is not saying that believers should never learn anything from others within the Body of Christ—because he himself wrote letters so that the saints might learn from him. What he means is that within every believer there is the anointing of Christ that teaches them all things, and at the same time enables them to discern all teachings they hear.

Therefore, if the anointing of Christ in each believer functions properly, every believer will know which theology or doctrine is true and which is false. Yet I also believe that in the Christian world, many are called but few are chosen. That is God’s sovereignty. For those who are chosen, the anointing of Christ within them will surely discern what is true theology and what is false, which voice belongs to the true Shepherd and which to the thief and robber. Jesus said, “My sheep hear My voice.”

Now let us return to the title above: the theology we will discuss is the ‘Theology of the Kingdom’. Since this is merely an introduction, we will discuss it briefly. However, this does not mean the Theology of the Kingdom is unimportant in Scripture. On the contrary, we believe that the entire Bible—from Genesis to Revelation—has one main theme: ‘the Kingdom’.

Let us begin with the Book of Genesis to discuss our theme. The entire revelation of the Bible is actually already contained in Genesis in the form of types, symbols, figures, or “seeds.” This means that if we want to understand the revelation about the Kingdom, the “seed” of that revelation is already found in Genesis.

We begin with God’s plan in creating mankind. Genesis 1:26 says: “Then Elohim said, ‘Let Us make man in Our image, according to Our likeness; and let them have dominion over the fish of the sea, over the birds of the air, over the cattle, over all the earth, and over every creeping thing that creeps on the earth’” (ILT). There are three important things to notice in order to understand God’s plan for humanity.

First, the Hebrew term TSELEM, translated ‘image’, means ‘an image’ or ‘a representative figure’. This means that man is created as God’s representative on earth. Second, the Hebrew term DEMUTH, translated ‘likeness’, means ‘model’ or ‘resemblance’. It implies that just as Elohim has the ability to create, multiply, and “expand Himself” through creation, man also has the ability to be creative, to multiply, and to reproduce. So man was created as God’s representative on earth with the ability to be fruitful and multiply.

What was the Father’s purpose in creating man in His image and likeness? That man might, “…be fruitful and multiply; fill the earth and subdue it…” (Genesis 1:28, ILT). Thus, the Father planned for mankind to multiply and to subdue the earth. The Hebrew term translated ‘subdue’ comes from KABASH, meaning ‘to subdue’, ‘to bring into bondage’, or ‘to tread down’. This indicates that there were enemies on earth to be conquered and subdued by man.

From Genesis 1:26–28, we can see that the Father’s plan for man focuses on the earth. Humanity was meant to be God’s representative, to multiply, and to take dominion over the earth. The Father’s plan was not to take man to heaven—though this is often preached from many pulpits—but rather to make man in His image and likeness so that he could rule and subdue the enemies on earth.

The Father’s purpose for mankind becomes even clearer when we consider the story of the Garden of Eden. However, we must understand that the story of Eden is ‘a parable’. Why?

1. A literal, physical place exactly as described in Eden has never been found.

2. There has never been an actual tree of knowledge or tree of life on earth.

3. There has never been a physical serpent that could talk.

4. Cherubim with flaming swords guarding the way to the tree of life have never been seen.

Therefore, the Garden of Eden is a parable meant to reveal God’s plan for humanity. Through Genesis 1:26–28, we can faintly see that mankind, in multiplying and filling the earth, must take the form of a kingdom. Why? Because we are told that Satan and his evil spirits form a kingdom—the kingdom of darkness. It would be impossible for God to plan for individual humans, working alone, to subdue a kingdom. Therefore, even though the revelation is still dim, we can already perceive that the Father planned a ‘kingdom of mankind’ to subdue the kingdom of darkness on earth.

Eden, then, symbolizes the initial revelation of ‘the Kingdom of Heaven on earth’. The Garden represents humanity’s condition on earth when first created by God—a state of being in God’s presence. To understand this more deeply, let us compare the Garden of Eden with the New Jerusalem in Revelation. Revelation 21:9–10 says: “‘Come, I will show you the bride, the Lamb’s wife.’… And he showed me the great city, the holy Jerusalem, descending out of heaven…”. Here, the angel promised to show John the bride of the Lamb—but what he showed was a city, the New Jerusalem. Thus, the bride of the Lamb ‘is’ the city, the New Jerusalem. This city represents God’s people—primarily Israel, but also those of us included in the New Covenant, which continues the Old Covenant.

If the City symbolizes God’s people, then so does the Garden—but with important differences.

1. In the Garden, God ‘walked’ among men occasionally; in the City, He ‘dwells’ among them permanently (Rev. 21:3).

2. In the Garden, the river did not flow from God’s throne; in the City, it does (Rev. 22:1)—and the throne represents the Kingdom.

3. In the Garden, there were two trees; in the City, there is only one—the Tree of Life.

4. In the Garden, there was no wall and the serpent could enter; in the City, there is a wall and the serpent cannot enter.

From these comparisons, we can conclude that the Garden represents humanity ‘in process’—still being tested. Though Eden symbolizes the Kingdom of Heaven on earth, it was not yet proven. The Father desired that His Kingdom on earth would subdue the kingdom of darkness according to His plan.

The Garden represents humanity not yet fully in God’s likeness, since Adam did not yet know good and evil. Humanity at that stage was innocent—not yet holy because it had not yet partaken of the Tree of Life, which symbolizes Christ. The progression from the Garden to the City lies entirely in the Father’s hands. The “fall” of Adam, the two trees, and the serpent were all part of the Father’s design to process mankind so that His purpose might be fulfilled—that man would be made in His image, multiply, fill the earth, and subdue all things.

Everything in the Garden was arranged by the Father. Scripture affirms that nothing happened by chance or outside His control. Unfortunately, many Christian teachings about “free will”—whether human free will or the supposed free will of Satan (formerly a good angel, “Lucifer”)—have diminished the sovereignty of God, as if He were surprised by Adam’s fall or Satan’s rebellion and had to hastily devise a plan of salvation.

But Romans 8:20 declares: “For the creation was subjected to futility, not willingly, but because of Him who subjected it in hope.” Clearly, it was the Father Himself who willed Adam’s “fall” by eating from the Tree of Knowledge so that man could be processed into His likeness. To become like God, man had to know good and evil—and also partake of the Tree of Life, which symbolizes Christ. That is why the death of Jesus as the Lamb of God was already prepared, as written in Revelation 13:8: “…the Lamb slain from the foundation of the world.” Everything was arranged by the Father in heaven, and His plan cannot fail.

The same applies to Satan, symbolized by the serpent in Eden. Revelation 12:9 and 20:2, identify the serpent as “that ancient serpent, called the devil and Satan.” The Greek word ‘archaios’ means ‘original’ or ‘primitive’—the same serpent from the beginning. Moreover, Satan was not once a good angel who later fell through rebellion, as popularly taught. John 8:44 and 1 John 3:8 both state that Satan was a murderer ‘from the beginning’ and has sinned ‘from the beginning’. He did not become evil; he was created that way—as an instrument in God’s hand to process humanity.

If we understand the Father’s sovereignty in designing all things for His purpose, then we are ready to grasp the progression from the Garden of Eden to the New Jerusalem. Eden represents the beginning of the Kingdom of Heaven on earth, while the New Jerusalem descending from heaven to earth represents the fullness of that Kingdom. Thus, in the Garden of Eden—the initial revelation of the Kingdom—everything was under the Father’s arrangement. Adam was designed to eat from the Tree of Knowledge and undergo the process of becoming in God’s image and likeness. The serpent (Satan) was also created by the Father as His instrument for that process.

As I have written elsewhere about ‘God’s Sovereign Arrangement’, nothing in the universe happens apart from His will. Even a sparrow’s fall is not outside His will (Matthew 10:29), much less Adam’s. Everything has been planned by the Father so that His purpose—to make man in His image and likeness—cannot fail. Genesis 1:26–28 is the eternal plan of the Father, and it will surely be fulfilled because He controls everything. There is no ‘absolute’ free will in any creature that can escape the Father’s sovereignty. Of course, humans have will—but not ‘free will’ in the ultimate sense, for it is the Father in heaven who determines all things.

Understanding God’s sovereignty over the universe is very important. However, what we are currently discussing is about the government of Elohim, or the Kingdom of Heaven on earth. God’s sovereignty and God’s government are two different things. Let us look at Revelation 11:15 so we can distinguish between the two: “Then the seventh angel sounded, and there were loud voices in heaven, saying, ‘The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever.’” In this verse, it is clear that the government of the world, which will be ruled by the Lord and His Anointed (the victorious church), will only take place when the seventh angel sounds his trumpet.

God has already been sovereign, authoritative, and in control of all things, even before the world existed, because sovereignty is one of His divine characteristics. Romans 11:36 affirms this truth: “For of Him and through Him and to Him are all things…” God is the source and the determiner of all things. Everything exists and moves ‘by Him’. However, His ‘government’ on earth—or the ‘Kingdom of Heaven on earth’—is something different. In fact, the Kingdom of Heaven on earth came only through the person of Jesus Christ. Jesus Christ is the revelation of the Kingdom of Heaven on earth. Even John the Baptist was not part of the Kingdom of Heaven on earth, because his ministry belonged to the dispensation of the Law. We will discuss this when we talk about the beginning of the Kingdom of Heaven on earth. For now, it is important to understand that the ‘sovereignty’ of God is different from His ‘government’ on earth, or the Kingdom of Heaven on earth.

Thus, it is the Father in heaven who arranges all things. The movement from the Garden of Eden—the beginning of the revelation of the Kingdom of Heaven on earth—to the New Jerusalem—the fulfillment of that Kingdom—is entirely in the hands of the Father. The Father’s plan to establish His Kingdom on earth cannot fail, because He is the One who governs all things.

So far, we have seen that the Father’s plan is to establish the Kingdom of Heaven on earth. We have also seen that the Garden of Eden, as the beginning of this revelation, is completely in the hands of the Father, whose plan cannot fail. The Kingdom of Heaven will surely be established on earth. The Garden of Eden, as the beginning of that revelation, continues moving toward the New Jerusalem as the full manifestation of the Kingdom of Heaven on earth. Now we will discuss the New Jerusalem to see that the Father’s plan to establish His Kingdom on earth will not fail.

We know from Revelation 21:9–10 that the New Jerusalem is the Bride, the Wife of the Lamb. Specifically, the Bride of the Lamb refers to the nation of Israel. Yet, as the Church, we also share in the New Jerusalem. Let us read Revelation 22:1: “And he showed me a pure river of the water of life, clear as crystal, proceeding from the throne of God and of the Lamb” (LITV). The throne here represents authority, power, and kingdom—where Elohim and the Lamb reign upon the earth. In Revelation 3:21 it is written, “To him who overcomes I will grant to sit with Me on My throne, as I also overcame and sat down with My Father on His throne.” From this verse, we clearly see that the victorious church shares in the throne of the Lamb. In the New Jerusalem, both Israel and the victorious church take part in reigning over the nations.

Indeed, if we return to Genesis 1:26, which we have discussed earlier, we see that the Father’s plan from the beginning was for ‘all humanity’ to rule and have dominion over the earth: “…Let Us make man in Our image, according to Our likeness; let them have dominion…” The Father’s plan was for mankind—not just some people—to reign on earth. And since His plan cannot fail, we find that in the New Jerusalem, Israel and the victorious church serve in such a way that there will be no more death, which is the wages of sin.

Let us observe how the victorious church and Israel serve the nations and all humanity. The victorious church serves as kings and priests on the earth, as written in Revelation 5:10: “And You have made us kings and priests to our God, and we shall reign on the earth” (LITV). In context, the word ‘us’ refers to the victorious church. In the New Jerusalem—or more precisely, in the era of the New Heaven and New Earth—the victorious church serves as kings and priests for all nations. Likewise, the nation of Israel continues to offer the water of life to whoever thirsts, as stated in Revelation 22:17: “And the Spirit and the bride (the Bride of the Lamb) say, ‘Come!’ And let him who hears say, ‘Come!’ And let him who thirsts come. Whoever desires, let him take the water of life freely.”

As a result of the ministry of the victorious church and Israel in the New Heaven and New Earth, the condition of the earth becomes as described in Revelation 21:1–4. We see several things there: First, Elohim dwells with mankind (v. 3). It does not say ‘with some men’, but ‘with all men’. Second, Elohim wipes away every tear, and there will be no more death (v. 4). We know that the wages of sin is death (Romans 6:23), though in Christianity it is often believed that the wages of sin is eternal hell. But Scripture says that the wages of sin is ‘death’, and that death itself will ultimately be abolished. Third, all the old things have passed away (v. 4). All traces of Adam’s fall and of sin are gone. The earth has become new—in the sense that all mankind now reigns on it. Everything on earth is brought under human dominion. The Kingdom of Heaven has been established on earth. Thus, the Father’s plan is fulfilled.

We have seen that the Father’s plan—for all mankind, made in His image and likeness, to rule and subdue the earth and establish the Kingdom of Heaven on earth—does not fail. His plan, written in Genesis 1:26–28, will surely be fulfilled. However, in order to fulfill His plan, the Father works through the ages—what scholars often call ‘dispensations’. We will now discuss how the Father’s plan to establish His Kingdom on earth is accomplished through these dispensations.

To understand what these ages, or dispensations, are, we will look at two portions of Scripture: 1 Timothy 1:4 and 2 Timothy 2:15, from the Indonesian Literal Translation (ILT), which translates the terms more closely to the concept of dispensation. 1 Timothy 1:4 says, “…nor pay attention to myths… which cause disputes rather than God’s administration which is in faith.” The term ‘administration’ here is translated from the Greek ‘oikonomia’, which comes from ‘oikos’ (household) and ‘nomos’ (law, rule, management). Combined, ‘oikonomia’ means ‘household management’. In English translations, ‘oikonomia’ is rendered as dispensation, administration, or stewardship. Thus, Paul’s counsel to Timothy in 1 Timothy 1:4 is to focus on God’s household management which operates through faith.

The next verse, 2 Timothy 2:15, says, “Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth.” The expression ‘rightly dividing’ comes from the Greek word ‘orthotomeo’, which literally means ‘to cut straight’. Although this Greek term appears only once in the New Testament, its meaning is crucial. To “cut straight” the word of truth means to ‘correctly discern and distinguish’ the word of truth. As God’s worker or servant, we must divide the Word accurately so that we can understand God’s purposes and the way He fulfills His plan. If we combine the insights of 1 Timothy 1:4 and 2 Timothy 2:15, the meaning becomes this: a servant of God must understand how Elohim manages His household by rightly dividing His Word across the various ages or dispensations.

Generally, scholars divide human history into seven dispensations, each associated with a covenant:

1. The dispensation of innocence (the Edenic covenant).

2. The dispensation of conscience (the Adamic covenant).

3. The dispensation of human government (the Noahic covenant).

4. The dispensation of promise (the Abrahamic covenant).

5. The dispensation of Law (the Mosaic covenant).

6. The dispensation of grace (the New Covenant).

7. The dispensation of the Kingdom of God (the Eternal Covenant).

We will not go into the details of these traditional views here. Instead, we will divide the Word of God’s plan into seven eras: the era of Adam, Noah, Abraham, Moses, the victorious Church, the Millennial Kingdom, and the New Heaven and New Earth. Next, we will explore these eras to see how the Father in heaven fulfills His plan to establish His Kingdom on earth.

The Father’s plan—that all mankind, processed to become in His image and likeness, should subdue the earth and establish the Kingdom of Heaven on it—does not fail. His plan in Genesis 1:26–28 will surely come to pass. Yet, to fulfill His plan, the Father works through ages or dispensations. We begin by discussing the ‘era of Adam’, which begins in the Garden of Eden and ends at the time of the flood.

We have already discussed that the Garden of Eden is symbolic. The Garden of Eden is not heaven in the sense of a separate dimension from the physical earth. It is also not the earthly dimension (of space and time), because on earth there is no Tree of Life, Tree of Knowledge, or a talking serpent. The Garden of Eden is a ‘parable’ describing a certain state of existence. It represents the Kingdom of Heaven on earth in its ‘initial’ condition when humankind was first placed on earth.

The Kingdom of Heaven on earth, in its ‘initial’ form, must develop into its ‘full’ expression—the New Jerusalem descending from heaven to earth. The Father uses the two trees in the Garden of Eden to bring this development—from the initial state to the fullness. Both trees needed to be eaten by humans so that they might be processed and conformed to His image and likeness.

Let us observe two important consequences that befell Adam, Eve, and their descendants after they ate the fruit of the Tree of the Knowledge of Good and Evil. First, Adam and Eve began to live in the realm of ‘knowledge’. They were led by their knowledge. Because of this, humanity—the descendants of Adam and Eve—has a strong inclination toward ‘religion’, since religion is born from the knowledge of good and evil. Adam and Eve’s act of covering their nakedness was essentially a ‘religious act’. People who are religious are, often unknowingly, trying to cover their “nakedness” caused by the loss or diminishing of God’s glory.

Second, besides being ‘religious’, many fail to realize that humanity also has a strong tendency toward ‘kingship’. That is, those who have leadership abilities tend to build their own kingdoms, while those who do not will seek a human “king” and live under a human kingdom. Humanity has this ‘kingdom instinct’ because mankind was created corporately to rule and subdue the earth. However, if man has not partaken of the Tree of Life (symbolizing Christ Jesus) and matured in Him, he will end up building his own kingdom.

Let us consider the people in Adam’s era. Genesis 4:17 records: “…Cain built a city, and named the city after his son, Enoch.” In Scripture, a city symbolizes a government. If the city is built by those of the “Tree of Knowledge,” then it represents a human kingdom. But if it is built by those of the “Tree of Life,” it becomes the Kingdom of Heaven on earth—like the New Jerusalem. Cain, however, was one who departed from Elohim; therefore, the city of Enoch that he built was for his own glory and purposes. The city of Enoch built by Cain does not represent the Kingdom of Heaven on earth.

Not only did Cain build a city, but his descendants also built human civilization. The Bible mentions Jabal as the father of those who dwell in tents and keep livestock (Genesis 4:20)—this is the beginning of housing and animal husbandry. Then Jubal became the father of all who play the harp and flute—this is the beginning of the world of music and entertainment. Lastly, Tubal-Cain became the forger of bronze and iron—this marks the beginning of the industrial world.

Let us compare the descendants of Cain, who built human civilization, with the descendants of Seth. In Genesis chapter 5, we notice that no deeds of Seth’s descendants are recorded—only their ages. Yet, among them, two figures stand out: Enoch, who walked with God, and Noah, who found grace in the eyes of the Lord (Genesis 6:8). It appears that the descendants of Seth were those who lived in fellowship with God.

This is confirmed by the fact that their ages were recorded in Scripture. In the pre–New Testament context, a person’s recorded age held spiritual significance. Many fail to notice that the Bible does not record Abraham’s age during his early years. Genesis 12:4 records that Abraham was 75 when he departed from Haran after receiving God’s promise concerning Isaac. However, according to Stephen, God had already appeared to Abraham and told him to leave his relatives while he was still in Mesopotamia, before settling in Haran (Acts 7:2–4). We do not know how old Abraham was when he left Mesopotamia, because Scripture does not record it. Why? Because Abraham was not fully obedient when first commanded to leave his relatives and his father’s house—he brought his father and Lot with him. Since Abraham was not fully obedient, the time between Mesopotamia and Haran was not recorded.

Therefore, with the ages of Seth’s descendants recorded, we can conclude that their lives were precious in God’s sight, even if their deeds were not publicly visible. In contrast, though the deeds of Cain’s descendants—who built human civilization—were recorded, none of their ages were. The lives of Cain’s descendants were not precious in the eyes of God.

Let us take a spiritual lesson from the age of Adam. We know that the Father’s plan is for humanity to become like Him, in His image and likeness, and to subdue the earth—or, in the language we have been using, to establish the kingdom of heaven on earth. When we compare the deeds of Cain and his descendants with those of Seth and his descendants, it becomes clear that Cain and his line seem to “support” the Father’s plan in heaven more visibly. The works of Cain’s descendants are tangible and beneficial to human civilization. Yet, the Bible records that Seth’s descendants were more precious and pleasing before God, even though the fruits of their labor were not outwardly visible.

For those of us who emphasize the importance of “fruitful ministry,” “practical action,” or whatever term we may use—let us pause and reflect. Are our visible actions or the results of our ministry automatically pleasing to God? Let us consider that Cain’s descendants displayed the “fruit of ministry,” but Seth’s descendants demonstrated the superiority of fellowship with God—the priority of building a relationship with Him.

Now we will move to the age of Noah. The divisions of time that we have made usually end with a judgment from Elohim. Let us review the end of the seven ages we have outlined.

1. The age of Adam—from the Garden of Eden to the judgment of the flood.

2. The age of Noah—from the flood to the judgment at Babel.

3. The age of Abraham—from the call of Abraham to Israel’s bondage/judgment in Egypt.

4. The age of Moses—from Egypt to the judgment of the Cross.

5. The age of the overcomers (the Church)—from the outpouring of the Holy Spirit to the judgment of the harlot woman (symbolizing the Church) in Revelation 17–18.

6. The millennial kingdom—from Christ’s coming (commonly called “the second coming”) to the judgment of Gog and Magog.

7. The age of the New Heaven and New Earth—from the great white throne to the judgment of the lake of fire.

Let us return to the age of Noah and discuss Nimrod (the grandson of Ham, Genesis 10:6–8). The discussion about Nimrod is very important to our theme because Nimrod was the first man recorded to have established a kingdom. What we must examine is whether Nimrod’s kingdom was in harmony with God’s plan to establish His own kingdom on earth.

Many assume that Nimrod was a man who served and lived ‘before’ the Lord (Genesis 10:9). However, according to Strong’s Concordance, the Hebrew word PANIM, translated as ‘before’ (in verse 9), has a wide range of meanings. In Genesis 10:9—as also in Numbers 16:2—the word

PANIM, translated as ‘before’, can literally mean ‘to rebel’. Furthermore, the Jewish Encyclopedia explains that the name Nimrod means ‘he who makes all men rebel against God’. The Indonesian Literal Translation (ILT) also includes a footnote stating that ‘before the Lord’ can mean ‘defiant against’.

Let us now consider Nimrod’s purpose in building his kingdom (especially Babel—Genesis 10:10). In Genesis 11:4, we read, “Come, let us build ourselves a city, with a tower that reaches to the heavens, so that we may make a name for ourselves and not be scattered over the face of the whole earth.” From this verse, it is clear that Nimrod and his associates had two goals. First, to make a name for themselves. We know that a name represents reputation, glory, works, and achievements. This was Nimrod’s motivation. His spirit can be seen echoed later in King Nebuchadnezzar’s words, king of Babylon, in Daniel 4:30: “Is not this the great Babylon I have built as the royal residence, by my mighty power and for the glory of my majesty?” It is therefore clear that Nimrod built the kingdom of Babel not to establish the kingdom of heaven on earth.

Second, their goal was so that we will not be scattered. Indeed, those who build their own kingdoms desire to gather followers around themselves. This mirrors what happened among the elders in Ephesus, who ‘drew away disciples after themselves’ (Acts 20:30). We will discuss this further later. For now, it can be concluded that Nimrod was a rebel and defiant toward God, building his own kingdom for his own glory.

Next, we move to the third age, the age of Abraham. This age began with Abraham’s call and continued until Israel’s bondage/judgment in Egypt. Let us briefly revisit the previous age—the age of Noah. We have discussed that Ham, who was cursed by Noah, had a son named Cush, and Cush begot Nimrod. Nimrod was rebellious and defiant toward God, and he built his own kingdom for his own glory.

Now let us see how Nimrod’s kingdom (Babel) was judged by God (Genesis 11:1–9). Verse 7 records, “Come, let Us go down and confuse their language so they will not understand each other.” This was God’s judgment upon Nimrod’s kingdom, resulting in their scattering across the earth, each with its own language, kingdom (usually one city per king), and god. For Babel, their god was called ‘Bel’ (Jeremiah 51:44).

Then Abraham received God’s call. Many overlook the context of Abraham’s calling—that he was called out from the fragments of Nimrod’s divided kingdoms, particularly from Ur of the Chaldeans (Mesopotamia), which had its own gods. Joshua affirms this: “Long ago your ancestors, including Terah the father of Abraham and Nahor, lived beyond the Euphrates River and worshiped other gods” (Joshua 24:2). Thus, Terah, Abraham’s father, worshiped other gods. This is why God called Abraham to leave his father’s house (Genesis 12:1)—because God had a plan for Abraham to build a kingdom unlike the one ruled by Terah’s gods.

God’s promise to Abraham included land and descendants so that Israel could become a kingdom—a kingdom that would symbolize the kingdom of the Messiah, which exists in the heavenly dimension.

Consider Jesus’ words to Pilate: “My kingdom is not of this world” (John 18:36). When Jesus asked the Pharisees whose son the Messiah was, they replied, The son of David. Then Jesus asked why David called his son ‘Lord’ (Matthew 22:45). Jesus meant that although the Messiah is physically descended from David, His kingdom exists in a higher, heavenly dimension. Jesus also taught His disciples to pray, ‘Your kingdom come’, meaning that the kingdom of heaven is to come to earth. Therefore, Israel’s kingdom was merely a symbol of the Messiah’s kingdom, the kingdom of heaven that will be established on earth.

If Israel was meant to become a kingdom, why was their request for a king during Samuel’s time considered a great sin? (1 Samuel 12:17). Their motivation was to be like the other nations, and their timing was not God’s. Therefore, their request was seen as a rejection of God Himself. Yet later, God chose and formed David and made a dynastic covenant that David’s descendants would never cease ruling Israel. Thus, it was indeed God’s will for Israel to be a kingdom—but as a symbol of the coming Messianic Kingdom.

What lesson, then, can we learn from the age of Abraham regarding the kingdom? The call of Abraham and the call of the Church (ekklesia) are similar. Both Abraham and the Church were called out of earthly kingdoms with their gods. But since the Church has fallen into thousands of denominations, these denominations have become little different from human kingdoms.

Now we turn to the fourth age, the age of Moses. This began when Moses was sent by Yahweh to free Israel from Egyptian bondage and extends to the judgment of the Cross. In this period, we will discuss the kingdom of Israel according to our theme. Exodus 19:6 says, “You shall be to Me a kingdom of priests.” Yahweh spoke these words after Israel had left Egypt and camped at Mount Sinai for about eleven months to make a covenant. The essence of this covenant, known as the Mosaic Covenant, was as follows:

1. Yahweh would be the God of Israel.

2. Israel would be His holy nation, His treasured possession, and a kingdom of priests (Exodus 19:5–6).

What does it mean to be a kingdom of priests? It means Israel would be a kingdom in which all its citizens were priests—those who bring Yahweh to the nations and the nations to Yahweh, acting as mediators.

To understand the meaning of the Kingdom of Israel, we must understand the fundamental nature of the Mosaic Covenant, or the Old Covenant compared with the New. The Old Testament is symbolic, figurative, and prophetic; the New Testament is the reality, the fulfillment. Colossians 2:17 says, “These are a shadow of the things to come, but the substance belongs to Christ.” Jesus said He came not to abolish the Law but to fulfill it—therefore, the entire Old Testament finds its fulfillment ‘in Christ’.

Thus, the kingdom of Israel was a symbol, a shadow, and a prophecy, while the reality and fulfillment is the kingdom of Christ—the Messianic Kingdom. When Jesus asked the Pharisees, “What do you think about the Messiah? Whose son is He?” (Matthew 22:42), they replied, “The son of David,” implying a physical kingdom with physical enemies, weapons, and palaces. But Jesus said, “If David calls Him Lord, how can He be his son?” (Matthew 22:44–45). The Pharisees could not answer, but we know that the kingdom of the Messiah exists in a higher dimension—the heavenly realm. The kingdom of the Messiah is the kingdom of heaven, which will be established on earth, as Jesus taught: ‘Your kingdom come’. Therefore, the earthly kingdom of Israel was merely a symbol. Its fulfillment is the heavenly kingdom of the Messiah—the kingdom of heaven—that will also be established on earth.

Now we come to the fifth age, the age of the overcomers. This age begins with the judgment of the Cross and continues until the Lord’s return—the “second coming.” In this age, the kingdom of heaven is proclaimed. The proclamation of the kingdom of heaven was something entirely new, for in all previous ages no one had been sent to preach it. When Jesus proclaimed the kingdom of heaven, there was no indication that anyone had preached such a message before. Of course, the kingdom of heaven was foreshadowed in earlier times, but its ‘reality’ began with Jesus.

Matthew 4:23, 9:35, and 24:14, as well as the Gospels of Mark and Luke, describe the kingdom of heaven as the gospel—the good news. Mark 1:1–2 states: “The beginning of the Gospel of Jesus Christ, the Son of God, as it is written in the prophets: ‘Behold, I send My messenger before Your face, who will prepare Your way before You.’” The following verses describe John the Baptist preaching and baptizing. Thus, the proclamation of the Gospel of Jesus Christ—the Gospel of the Kingdom—began with John the Baptist.

Although the preaching of the Gospel of the Kingdom began with John, the kingdom of heaven itself began ‘after’ him. Jesus said, “Truly I tell you, among those born of women there has not risen anyone greater than John the Baptist; yet whoever is least in the kingdom of heaven is greater than he” (Matthew 11:11). This means that John, though greater than all who came before him, did not belong to the kingdom of heaven. Therefore, the least in the kingdom of heaven is greater than John. John’s ministry still belonged to the Mosaic age (the Law), as Jesus said, “The Law and the Prophets were until John” (Luke 16:16).

Before we continue our discussion of the kingdom of heaven, let us reflect on what the term actually means. The English word kingdom consists of king and domain, meaning a realm ruled by a king. Thus, the kingdom of heaven is a realm that exists within the heavenly dimension. Likewise, the kingdom of God is the kingdom belonging to God—both phrases are synonymous.

When the Word, who is God, became flesh in the person of Jesus Christ, He was the manifestation of the kingdom of heaven on earth. The kingdom of heaven appearing on earth was something entirely new—a new creation. Revelation 3:14 declares, “...the faithful and true witness, the beginning of God’s creation.” Here, Jesus is called ‘the beginning’ (‘arche’, from ‘archomai’—a commencement). This does not mean Jesus was created, but that His incarnation as man marked the ‘beginning’ of a new creation.

The Apostle Paul often refers to this new creation as Christ. Christ is the new creation. Whoever is in Christ is a new creation. We must always remember: this new creation is the kingdom of heaven manifested on earth. Ephesians 2:10 affirms, “For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.” As His chosen people, we have been made a new creation in Christ Jesus. The purpose is clearly stated—to do good works. Unfortunately, many Christians think that the ‘good works’ referred to in this verse only apply to our lifetime on earth, and that after death we will be evacuated to heaven to sing forever there, leaving the earth and its people to be cast into hell for eternity. This concept has spread widely and is generally accepted in the Christian world. This happens because they do not understand God’s plan for mankind on earth, nor do they understand what the Kingdom of Heaven or the Kingdom of Christ truly is.

God’s purpose for man is clearly stated in Genesis 1:26–28: that we are to be processed to become in His image and likeness, and to rule and subdue all things on earth. His chosen people will enter the Kingdom of Christ to perform good works—that is, to rule and subdue the earth for His glory.

Now we will briefly discuss how we may enter the Kingdom of Heaven or the Kingdom of Christ, and how God processes us so that we can function as kings and priests unto Him. Let us look at Luke 12:32 to see how we may enter the Kingdom of Heaven or the Kingdom of Christ: “Do not be afraid, little flock, for your Father has been pleased to give you the kingdom” (Luke 12:32). It is clear from this verse that the Kingdom of Heaven is given to a ‘little flock’, not to the large crowds within Christianity. I have already written about ‘many are called but few are chosen’ within the Christian world, and also about the overcomers who are called, chosen, and faithful. We will not discuss that again here. But it is clear that the Kingdom of Heaven is given by the Father in heaven to whomever He chooses in this present age. The Kingdom of Heaven is given to the ‘little flock’ solely on the basis of the ‘election of grace’.

Does this mean that the little flock, to whom the Father is pleased to give the Kingdom of Heaven, will not undergo any process? Of course not. The Father in heaven processes the little flock—beginning with being born of the Word and the Spirit (John 3:5), and then making them kings and priests (Revelation 5:9–10). Let us read Revelation 5:9–10 in the ILT version: “And they sang a new song, saying, ‘You are worthy to take the scroll and to open its seals, because You were slain, and with Your blood You purchased us for God from every tribe and language and people and nation. And You have made us kings and priests to our God, and we shall reign on the earth.’”

In this context, the ‘we’ refers to the four living creatures and the twenty-four elders—those chosen by the Father—whom Luke 12:32 calls ‘the little flock’. What is the Father’s purpose in choosing this little flock? To make them kings and priests ‘on this earth’. Before continuing our discussion about the little flock, let us first consider the difference between the church and the Kingdom of Heaven. In truth, the church is not the Kingdom of Heaven, but part of it. As we know, the church consists of those who have received grace to be ‘called out’ from their old life into a new life. To become a member of the church, one only needs to be born of the Word and the Spirit. But to ‘enter’ or ‘inherit’ the Kingdom of Heaven, other things are required. The church may contain many ‘spiritual infants’, but one must grow into kings and priests to inherit the Kingdom. It is impossible for ‘spiritual infants’ to inherit the Kingdom of Heaven.

Let us return to the little flock, so our discussion about the church and the Kingdom may be clearer. In Luke 12:32, which we just discussed, the Father in heaven is pleased to give the Kingdom to the little flock, not the large crowd within Christianity. This does not mean that the Father does not train the little flock to become kings and priests who will reign on the earth in the coming age. For to inherit the Kingdom of Heaven requires a certain level of maturity, and this entire process is the responsibility of the Father toward His chosen little flock.

Let us look at several verses that emphasize what is required to inherit the Kingdom of Heaven. Acts 14:22 says, “…we must enter the Kingdom of God through many tribulations” (ILT). 2 Peter 1:10–11 declares: “Therefore, my brothers, be all the more diligent to make your calling and election sure. For if you do these things, you will never stumble, and in this way, the entrance into the eternal Kingdom of our Lord and Savior Jesus Christ will be abundantly supplied to you.” And Revelation 3:21 says, “To him who overcomes, I will grant to sit with Me on My throne…” From these verses—and there are many others—it is evident that discipline and spiritual maturity are required to inherit the Kingdom of Heaven. Many church members are “spiritual infants” who cannot possibly inherit it. This does not mean that the little flock earns the Kingdom by their own efforts; rather, because the Father is pleased to give the Kingdom to them, He Himself trains and prepares them so they can inherit it.

At this point, we can clearly distinguish between the church and the Kingdom of Heaven. Not all members of the church will inherit the Kingdom. Especially now that the church has split into thousands of denominations, only those ‘chosen from among the called’ will inherit the Kingdom of Heaven.

There are still more differences between the church and the Kingdom. The order of the church is apostles, prophets, pastors, evangelists, and teachers. But the order of the Kingdom is kings and priests according to the order of Melchizedek. The order of the church, as stated in Ephesians 4:11–12, is that the Lord Jesus gave apostles, prophets, evangelists, pastors, and teachers to equip the church so that it may grow to maturity and inherit the Kingdom. That is why we call this the order of the church.

But the order of the Kingdom, as written in Revelation 5:9–10, is priests and kings. Why priests according to the order of Melchizedek? Because Jesus Himself is the High Priest according to the order of Melchizedek (Hebrews 7), therefore the little flock are also priests according to that same order. However, the church—equipped by apostles, prophets, evangelists, pastors, and teachers—has fallen and divided into thousands of denominations. The fall of the church is clearly described in Acts 20:30 and Revelation 2–3, where the Lord calls His overcomers in every church age. Why does the Lord call the overcomers? Because the church has fallen through three false teachings: Jezebel, Nicolaitans, and Balaam. We will not discuss the fall of the church now, but rather the impact of this fall, which is evident in today’s Christianity, especially as it relates to the Kingdom of Heaven.

Before its fall, all members of the church were led directly by the Holy Spirit—the Spirit of Life—even though there were leaders like the apostles. But after its fall, the church (or rather, denominations) became led by religious leaders. These religious leaders made rules about worship (specific days, creeds, liturgies), and rules about offerings—tithes, firstfruits, or even teaching against tithing but still insisting that “all you own belongs to God.” The core purpose remains the same: to draw money from the congregation for their denomination—a practice never done by the early church leaders.

What is the impact of such religious leadership on the Kingdom of Heaven? Let us consider the religious leaders in Jesus’ time (Judaism). Matthew 23:14 says: “Woe to you, scribes and Pharisees, hypocrites! For you shut the doors of the Kingdom of Heaven in people’s faces; you yourselves do not enter, nor will you let those enter who are trying to.”

Why was Jesus killed by the religious leaders of His time? These leaders had created 613 religious laws (248 mandatory and 365 prohibitive) that they believed were revealed to Moses on Mount Sinai. They thought Jesus was breaking their laws. In truth, Jesus did not break the Law but fulfilled it. And He did not come to give more religious rules—He came to give His Life. It is His Life that has authority over the church.

Now let us return to the religious leaders in today’s Christianity. Do they not also make rules about worship, offerings, and denominational systems? Such behavior is no different from that of the scribes and Pharisees in Jesus’ day. And the Word of God says, “…you shut the doors of the Kingdom of Heaven in people’s faces; you yourselves do not enter, nor will you let those enter who are trying to.” These man-made religious regulations keep them from entering the Kingdom—and also prevent others who are seeking to enter. For entrance and inheritance of the Kingdom of Heaven is purely a matter of divine grace.

Originally, Christianity was about the Life of Christ, for Jesus came to give His Life. The authority of the early church was the authority of Life—the authority of the Spirit of Life, the Holy Spirit. Though Jesus gave apostles, prophets, evangelists, pastors, and teachers, none of them had authority over the Lord’s disciples, for Jesus had already said in Matthew 23:10, “Do not be called leaders, for One is your Leader, the Messiah.” This means that human leaders were never meant to have authority over the Lord’s disciples—Jesus Himself leads His church through the authority of the Spirit of Life.

But then savage wolves came and attacked the leaders, and some began drawing the Lord’s disciples after themselves with false teachings (Acts 20:29–30). As a result, the disciples no longer heard the voice of the Lord Jesus inwardly but followed their human leaders instead. Thus, the church, which was once directly led by Jesus through the Spirit of Life, became divided into thousands of denominations—each with disciples following their human leaders. They learn their leaders’ theology, their rules, and even defend their teachings fanatically. They no longer follow

the inner voice of Jesus but follow men. Of course, these leaders claim that their teachings are the most biblical. Sadly, many of the Lord’s disciples can no longer discern between the inner voice of Jesus and the voice of the wolves.

What is the consequence of this for entering the Kingdom of Heaven? We have already read Matthew 23:14, and now we turn to John 10 about the Good Shepherd. In John 10, Jesus compares Himself to the religious leaders of His day. Many Christians, including preachers, believe that the “thieves and robbers” in verses 8 and 10 refer to the devil. Such interpretation ignores the context. Let us observe carefully. First, Jesus was speaking to the Pharisees (John 9:40; 10:1, 6, 7). The words ‘you’ and ‘they’ refer to the Pharisees. So, Jesus was not comparing Himself to the devil, but to the Pharisees. Second, throughout the Gospel of John, the apostle John gives special attention to religious leaders. John records Jesus cleansing the temple of merchants at the beginning of his Gospel, whereas the other three Gospels place it at the end. John also includes many of Jesus’ debates with religious leaders, which the others do not. He even portrays Joseph of Arimathea—praised in Matthew and Mark—as a secret disciple who feared the Jews (John 19:38). Why this focus? Because by John’s time, the church had already fallen through its leaders’ teachings (Jezebel, Balaam, Nicolaitans), so he was exposing the behavior of corrupt leaders. Therefore, the “thieves and robbers” in John 10 are the Pharisees—the religious leaders of His time.

Are today’s Christian religious leaders, generally speaking, also thieves and robbers? If we carefully read Acts 20:29–30, we see that because of the attack of savage wolves, some leaders “steal” the Lord’s disciples from following the Spirit of Life and make them followers of men, and they “rob” them through false teachings on tithes, firstfruits, faith pledges, etc. None of the early apostles—Peter, Paul, or John—ever did such things. In such a state, how can they inherit the Kingdom of Heaven?

So far, we have been discussing the fifth age—the age of the overcomers. Before moving on to the sixth age—the millennial Kingdom—we must again emphasize who these overcomers are. They are the little flock to whom the Father is pleased to give the Kingdom. These overcomers will serve as kings and priests in the millennial Kingdom upon the earth. This little flock will manifest the Kingdom of Heaven on earth and function as kings and priests according to the order of Melchizedek.

It is difficult for many to understand the ministry of this little flock, because mainstream Christianity—divided into thousands of denominations—has embraced the teaching that once a person is born again, they will someday be evacuated to heaven, a distant place, where they will praise God forever, as if there were no work or service to be done in heaven. This misunderstanding exists because, in general, Christianity does not truly understand what heaven is.

Heaven is a dimension that the Father created, apart from the earthly dimension of space and time—and heaven is a ‘kingdom’. The Father’s plan is for this heavenly dimension to descend into the earthly one—that is, for the Kingdom of Heaven to come down to earth. That is why Jesus taught us to pray so that ‘Your Kingdom come’, and in the age of the New Heaven and the New Earth, “…the holy city, Jerusalem, came down out of heaven” (Revelation 21:10). That holy city is the symbol of Elohim’s government, or the Kingdom of Heaven, and the Kingdom of Heaven descends from the heavenly dimension into the earthly dimension.

The next difficulty in understanding the ministry of the “little flock” seems to arise from a widely accepted teaching within Christianity that after the coming of Jesus (commonly called the “second coming”), grace will no longer exist. Some chosen people will go to heaven to praise God forever, while others will go to hell for eternity. The doctrine of “eternal hell” has been accepted by almost all denominations in Christianity. For now, let us pay attention to Revelation 22, where the government of Elohim (the city of Jerusalem), or the Kingdom of Heaven, descends to earth. Notice verse 2, where ‘the leaves of the tree of life’ are used for the healing of the nations. Also, notice verse 17, where ‘the water of life’ is offered freely. Therefore, there is still grace in the ages that follow after the coming of Jesus (“the second time”). There is still healing, and the ‘water of life’ is still offered freely.

Thus, the “little flock,” to whom the Father is pleased to give the Kingdom, will minister on earth as kings and priests. Before we talk about the age of the millennial kingdom, where the “little flock” will serve as kings and priests, it must once again be emphasized that the Kingdom of Heaven is a present reality. Even now, the Kingdom of Heaven is within us, and we are citizens of that Kingdom. We do not have to die first to enter the Kingdom of Heaven. Right now, the Father is shaping us to function as kings and priests according to the order of Melchizedek. Indeed, we have been, are now, and will continue to bring forth the Kingdom of Heaven on this earth.

Let us continue our discussion about the ministry of the “little flock.” We know that the ministry of the “little flock” is the ministry of kings and priests on earth, according to the order of Melchizedek, because Jesus Himself is the High Priest according to the order of Melchizedek. Now, let us emphasize that the ministry of the “little flock” has already begun in this present age. Why is that so? First, we know that when the Father chose the “little flock” and gave them the Kingdom of Heaven purely by grace, He began to process us to become kings and priests according to the order of Melchizedek. Therefore, in this present age—what we may call the age of the overcomers—the “little flock” has been learning to minister as kings and priests. Of course, it is not yet perfect, because perfection will occur when the Kingdom of Heaven is fully manifested on earth, and we are transformed by His power and overcome death (1 Corinthians 15:54). We will not discuss that for now.

Second, another reason why the ministry of the “little flock” as kings and priests has already begun is that the Kingdom of Heaven is already a present reality on earth. Just as the Church is a present reality on earth, so too is the Kingdom of Heaven. One does not have to die first to enter the Kingdom of Heaven, as is often said by religious leaders within Christianity. If that is so, how does the “little flock” serve as kings and priests today? Let us return to John 10, which we have already discussed. Verse 27 declares, “My sheep hear My voice, and I know them, and they follow Me.” The “little flock” learns to function as kings and priests by hearing the voice of Jesus within their spirit and following Him.

Consider 1 John 2:27, “But the anointing which you have received from Him abides in you, and you do not need that anyone teach you…” This does not mean that the “little flock” does not learn from others, for the Apostle John himself wrote this letter so that Jesus’ sheep might learn from him. However, the sheep of Jesus are given grace to discern inwardly which voice is Jesus’ and which is the voice of a thief or robber (1 John 2:20). Therefore, by listening to the voice of Jesus, the “little flock” learns to serve as kings and priests today.

Furthermore, the “little flock” learns to minister as kings and priests by following Jesus alone. Notice Revelation 14:4, “…These are the ones who follow the Lamb wherever He goes…” This means that the “little flock” consists of free people who are not bound by religious rules made by religious leaders. Religious leaders in the Christian world generally make religious rules that bind their followers so tightly that the disciples of the Lord cannot be free from them. Common phrases often spoken by such leaders include: “Do not rebel,” “You must be planted in a community in order to grow,” “Learn submission,” “If you cannot hear your leader’s voice, how can you hear God’s voice?” and so on. The essence of all these statements is to bind the disciples of the Lord so that they follow the religious leaders. And when these leaders want to take the disciples’ money, we often hear, “Sow so that you may reap,” “The tithe belongs to God,” or “All that you have belongs to God,” “Give, and it will be given to you,” and other similar teachings.

Let us continue our discussion about the ministry of the “little flock.” We already know that their ministry is as kings and priests according to the order of Melchizedek, because Jesus Himself is our High Priest according to that order. We also know that their ministry has already begun. Now let us discuss the ministry of the “little flock” as priests according to the order of Melchizedek. We know that priests function as mediators. The ministry of a priest is to bring God to people and bring people to God. Specifically, because the “little flock” has been given the Kingdom of Heaven by the Father, their priestly function is to bring the reality of the Kingdom of Heaven to earth and to proclaim the good news of the Kingdom of Heaven to humankind.

To clarify the priestly ministry of the “little flock,” let us look at John 4:20–23: “Our fathers worshiped on this mountain, but you Jews claim that the place where we must worship is in Jerusalem… Jesus said to her… the hour is coming and now is when the true worshipers will worship the Father in spirit and in truth…” The Samaritan woman spoke of worship in the context of the Old Covenant, but Jesus emphasized that worship in the context of the New Covenant is not about location, but about being led by the Holy Spirit within. In the Old Covenant, the presence of Yahweh was symbolized by the temple in Jerusalem, but in the New Covenant, the reality (truth) of Elohim is within us. Therefore, the worship or service of the “little flock” is to follow the leading of the Holy Spirit inwardly, IN DAILY LIFE. Whether the “little flock” are business people, academics, farmers, or homemakers—whatever their occupation—they manifest the Kingdom of Heaven and proclaim it through their daily lives.

Let us consider the priesthood in the Christian world. In truth, all members of the Church are priests according to the order of Melchizedek (1 Peter 2:9). However, because the Christian world has fallen under the teachings of Jezebel and Nicolaitans, the priesthood of all believers has collapsed. In Catholic practice, the religious leaders are called priests, and the members are called laity. In Protestant practice, religious leaders are called pastors, and the members are called congregants.

Furthermore, priests or pastors (some even claim, “we are the tribe of Levi”) feel entitled to take money from the congregation, whether it is called tithes, firstfruits, faith promises, and so forth. The Church is divided into two groups: the religious leaders who handle “spiritual matters” and the members or laity who do “secular work” to support the leaders financially. Priests and pastors have become a profession, since they receive a salary each month. The early Church was not like this. This condition arose because of the fall of the Christian world.

What rule, then, does priesthood in Christianity actually follow? If it follows the Old Covenant, then the priests must be true Israelites from the tribe of Levi, and worship must be conducted in the temple in Jerusalem, following the Law of Moses. However, if it follows the New Covenant (the priesthood according to the order of Melchizedek), then worship must follow the Law of the Spirit within, not confined to a denominational building.

If the priesthood follows the order of Melchizedek, then it should not be mixed with the Law of Moses, such as tithes, firstfruits, and other such laws. Hebrews 7:12 declares, “For when the priesthood is changed, of necessity there takes place a change of law also.” The priesthood of the New Covenant is according to the order of Melchizedek, and its governing principle is ‘the power of an indestructible life’ or the Law of the Spirit of Life (zoe) (Hebrews 7:16). Therefore, the priesthood within the Christian world does not follow either the Old Covenant priesthood or the order of Melchizedek, because the law that governs Christianity today is a mixture—a blend of the Law of the Spirit and the Law of Moses.

The matter of worship before God is, in fact, a serious issue. We remember how, in the Old Covenant, Nadab and Abihu died before the Lord because they did not follow the prescribed rule. The Christian world makes its own rules according to its leaders, but the “little flock” learns to follow the leading of the Spirit in their daily lives.

Now we move to the ministry of the “little flock” as kings. The ministry of a king speaks of authority, for the primary characteristic of a king is that he possesses authority. Of course, a king’s authority is meant to be used for service. The matter of authority is no small thing. Saul was rejected as king because he violated the authority of the word delivered to him through the prophet Samuel. When Saul disobeyed Samuel, he was not merely rejecting the prophet’s words but rejecting the word of God (divine authority) that flowed through Samuel.

David, on the other hand, when he sinned with Bathsheba and killed her husband Uriah, responded differently. When the prophet Nathan came to rebuke David, he accepted Nathan’s words and repented. David’s sin was indeed serious, but it was not a violation of divine authority like Saul’s; rather, it was a moral weakness. Although David had to endure God’s discipline (in four areas), he was not rejected as king. He continued to exercise his royal authority until the end of his life.

We have emphasized that the ministry of the “little flock” has already begun. The question is: does the “little flock” possess authority in their ministry as kings today? This issue is very important, because within Christianity, there has been widespread abuse of authority.

Let us begin with Matthew 23:1–12: “Then Jesus said to the crowds and to His disciples, saying: The scribes and the Pharisees sit in Moses’ seat. Therefore whatever they tell you to observe, that observe and do… But you, do not be called Rabbi; for One is your Teacher, the Christ, and you are all brethren… Do not call anyone on earth your father… Nor be called leaders, for One is your Leader, the Messiah… And whoever exalts himself will be humbled, and he who humbles himself will be exalted.”

Pay close attention to the context of these verses. The key to understanding them is “MOSES’ SEAT,” which symbolizes AUTHORITY. Verse 1 emphasizes that Jesus was speaking to two groups of people: first, to the multitudes, and second, to His disciples. The term “multitudes” in the Gospels refers to those who followed Jesus because of His miracles, the bread, and other material things. Jesus once rebuked this crowd in John 6:26, saying, “…you seek Me… because you ate the loaves and were filled.” These multitudes, influenced by the Pharisees and scribes, eventually chose Barabbas instead of Jesus (Matthew 27:20). In truth, these crowds were not true followers of Jesus. They remained under “MOSES’ SEAT,” that is, under the authority of the scribes and Pharisees. That is why Jesus advised them not to rebel but to do what the Pharisees and scribes taught, though not to imitate their behavior.

Then, in verse 8, Jesus turned to His disciples and said, “BUT YOU.” Pay attention carefully to Jesus’ words to His disciples. Here, Jesus firmly declared that His disciples DO NOT POSSESS THE AUTHORITY SYMBOLIZED BY “MOSES’ SEAT.” Jesus said, do not be called rabbi, father, or leader. This does not mean there are no leaders in the Church, because Jesus Himself appointed apostles, prophets, evangelists, pastors, and teachers (Ephesians 4:11). BUT WHAT JESUS MEANT IS THAT THE LEADERS WITHIN THE CHURCH HAVE NO AUTHORITY OVER OTHERS.

Therefore, the “little flock” has no authority whatsoever within the Christian world today. Their authority will be granted in the coming age (Revelation 2:26–27). We will not discuss that now. For now, let us look at what kind of authority operates in the Christian world today. Jesus’ warning to His disciples who misuse authority is, “Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.”

Let us briefly continue discussing the ministry of the “little flock” as kings. We have seen that all members of the Church have no authority over one another. Jesus emphasized, ‘You are all brothers’, meaning that no one has authority over another. Now let us see what really happened when the Church became divided into thousands of denominations, as it is today in Christianity.

In Revelation 2:20, it is written about a woman named Jezebel who teaches and deceives the servants of God (the disciples of the Lord). We know that the Book of Revelation is the revelation of Jesus—and of His Church—given to the Apostle John through symbolic language (Revelation 1:1). Historically, Jezebel was the wife of King Ahab, and she usurped her husband’s authority in the case of Naboth’s vineyard.

In the Book of Revelation, Jezebel symbolizes one who usurps the authority of Jesus (the Bridegroom or “Husband” of the Church). This usurpation of Jesus’ authority over His Church occurs when leaders draw the disciples of the Lord away from the true path (the path of following the Spirit’s leading) to the path of following the leaders themselves (Acts 20:30). The thousands of denominations in the Christian world are groups of the Lord’s disciples who follow particular leaders. Thus, the Church became divided into thousands of denominations because the leaders usurped Jesus’ authority and drew His disciples to themselves. Yet this “Jezebel spirit” has become doctrine within Christianity—it is no longer just a practice of a few leaders. Therefore, the “usurpation of Jesus’ authority by leaders” has been justified within the Christian world.

Returning to the ministry of the “little flock” as kings: we have affirmed that the “little flock” has no authority at present. Their authority will be given by Jesus when He comes to establish His Kingdom on earth. For now, the ministry of the “little flock” is simply to follow the leading of Jesus (the whisper of the Spirit) in their daily lives. In human eyes, this ministry may not seem great, unlike what happens in Christianity where “great” leaders attract thousands or even hundreds of thousands of followers. This leader is able to draw hundreds of billions of rupiah from the followers of the Lord, building large worship buildings, monuments, and so on.

However, even though the ministry of the “little flock” may not appear grand in the eyes of men, this ministry ‘brings forth the Kingdom of Heaven on earth’. Why is that? Of course, because the Father in heaven has been pleased to GIVE THE KINGDOM TO THEM (Luke 12:32). In contrast, the Christian world is filled with leaders who are building their own kingdoms. A denomination is a human kingdom, for it has its own king who rules over everything within it. Perhaps the building and all the facilities belong to him. This “king” has authority—even to dismiss his own deputy. Clearly, this is not the Church that Jesus spoke of when He said, “I will build My Church.”

The usurpation of Jesus’ authority by these leaders is seen in Matthew 23:12 as an act of self-exaltation, and Jesus warned, “Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.”

We are still discussing the fifth age, which we call ‘the age of the overcomers’, in which the Kingdom of Heaven is proclaimed. We have also affirmed that the Father gives the Kingdom of Heaven to the “little flock” purely on the basis of the choice of grace, although the Father processes this “little flock” in this age so that they may function as kings and priests according to the order of Melchizedek.

We are not talking about the ministry of the “little flock” in the next age—known as the Millennial Kingdom—but we will respond briefly to a common expression often heard in the Christian world: “Believe in Jesus and go to heaven.” This expression, “believe in Jesus and go to heaven,” carries a misunderstanding. The “heaven” referred to in this phrase is not heaven in the sense of a ‘kingdom’ where priests and kings will reign on earth. Usually, this concept of heaven refers to some distant place with streets of gold, where we will simply sing and praise God forever after we die. This fairy-tale version of heaven is commonly believed within Christianity, yet such a concept does not exist anywhere in the Bible.

Let us look at Revelation chapters 4 and 5, which describe the true condition of the Kingdom of Heaven. The Kingdom of Heaven seen by the apostle John is very different from the “heavenly fable” often heard. In Revelation 4 and 5, we see that the Kingdom of Heaven has great plans and works on the earth. The symbols of the ‘four living creatures’ and the ‘twenty-four elders’ represent the kings and priests who will reign on earth (Revelation 5:10).

In essence, heaven governs the earth through the ministry of kings and priests, causing the earth to move toward becoming the new earth. The heavenly kingdom revealed to John possesses great plans and purposes for the earth. The Father’s original plan (Genesis 1:26–28) must be fulfilled—mankind must rule and have dominion over the earth. That is why Jesus said, “Blessed are the meek, for they shall inherit the earth” (Matthew 5:5).

Throughout the New Testament, the expression “believe in Jesus and go to heaven” does not appear at all. The Bible teaches that believing in Jesus means receiving the life of Christ (zoe), which begins as a seed that must grow. John 10:10 affirms that this life received by believers must grow—this is the meaning of “having it more abundantly.” Therefore, the proper expression according to the New Testament is ‘believe in Jesus and receive the life of Christ’. Whether that life grows in the believer or not is another matter.

In the book of Matthew, which contains teachings about the Kingdom of Heaven, there are many parables concerning this kingdom: the parable of the sower, the tares among the wheat, the dragnet, the talents, the wise and foolish virgins—all of these emphasize that not everyone who receives the seed of His life will automatically reign in the Kingdom of Heaven in the next age.

From the revelation of the Kingdom of Heaven in Revelation 4 and 5, it is clear that those who will reign on earth are those whose life (zoe) has grown so that they may function as kings and priests according to the order of Melchizedek. All believers who have not grown—spiritual infants or those who do evil within the Kingdom in this age—will not reign in the next age. That is why, within Christianity, ‘many are called but few are chosen’.

May the religious leaders in the Christian world who often echo the phrase “believe in Jesus and go to heaven” be touched by the Spirit of wisdom and revelation so they may understand this matter.

We are still speaking about the fifth age, ‘the age of the overcomers’, in which the Kingdom of Heaven is proclaimed. We will now focus on Matthew 7:21–23, where ‘on that day’, Jesus will openly declare to the ‘workers of lawlessness’ within the Kingdom of Heaven. Many Christians will be shocked and surprised by Jesus’ frankness on that day—especially those who have embraced and repeated the phrase “believe in Jesus and go to heaven” discussed earlier.

Let us examine the context of Matthew 7:21–23. The Gospel of Matthew teaches about the Kingdom of Heaven, particularly for the Jewish people. The structure of Matthew can be outlined as follows:

1. Matthew 1–4:11 serves as the introduction, necessary for the Jews—such as the genealogy of Jesus and the fulfillment of Old Testament prophecies.

2. Matthew 4:12–16:12 centers on the main theme: “From that time Jesus began to preach, saying, ‘Repent, for the Kingdom of Heaven is at hand’” (Matthew 4:17).

3. Matthew 16:13–28:20 emphasizes that the Messiah must suffer (Matthew 16:21).

Matthew 7:21–23 belongs to the second section with the theme ‘Repent, for the Kingdom of Heaven is at hand’. The theme of repentance is crucial—not only for the Jews, who thought the Messianic kingdom would be a physical kingdom like David’s, but also for today’s Christianity, which has become overly materialistic in its teachings about blessings, the house of God, the coming of the Lord, and so on.

Matthew 7:21–23, which is part of the Sermon on the Mount, is not addressed to the crowds but specifically to the Lord’s disciples (Matthew 5:1–2). When Jesus saw the crowds, He went up the mountain, and when His disciples came to Him, ‘then’ He began to teach them. The crowds were not true followers—they followed Jesus for miracles, bread, and other material things. Thus, Matthew 7:21–23 is directed at the Lord’s disciples, meaning ‘they’ must repent to inherit the Kingdom of Heaven.

In Matthew 7:21–23, there are disciples whom Jesus rejects on the last day. Who are these disciples? They are those who prophesied in the Lord’s name, cast out demons in the Lord’s name, and performed many miracles in the Lord’s name. Notice that Jesus does not deny that they did all this ‘in His name’. The problem is that they did not do the will of the Father and committed lawlessness.

The term lawlessness in Matthew 7:23 is from the Greek word ‘anomia’, meaning lawlessness, illegality, or violation of law. Here, it refers to actions that do not follow the law or order of the Kingdom of Heaven. This same word ‘anomia’ appears in Matthew 13:41, in the explanation of the parable of the tares among the wheat. Those who practice ‘anomia’ are not outside the Kingdom, for Matthew 13:41 says, “…they will gather out of His Kingdom all causes of sin and all law-breakers.” The phrase ‘out of’ translates the Greek preposition ‘ek’, meaning ‘from within’ or ‘from among’. Thus, the lawless ones exist ‘within’ the Kingdom of Heaven—both the tares and the wheat are in the Kingdom.

Applying this to Christian religious leaders: the disciples who deceive and commit lawlessness are those who do not follow the law of life that governs the Kingdom of Heaven. The law of the Kingdom is the law of life (‘zoe’), for the priesthood of its citizens follows the order of Melchizedek.

Leaders who mix laws—combining the Law of Moses with the law of life—or who blend the priesthood of Aaron with that of Melchizedek, or teach misleading doctrines such as those of Jezebel (usurping Christ’s authority), Nicolaitans (dominating the laity), and Balaam (ministering for profit)—these leaders, though they prophesy, cast out demons, and perform miracles in the Lord’s name, will ultimately be denied by Jesus from inheriting the Kingdom of Heaven.

We are still in the discussion of the fifth age—the age of the overcomers—in which the Kingdom of Heaven is proclaimed. Let us now respond to common Christian views about inheriting or entering the Kingdom of Heaven, particularly concerning ‘human free will’.

We often hear phrases such as ‘it depends on your response’, ‘it depends on whether you repent’, or ‘it’s your decision’—in essence, ‘it depends on man’. But is inheriting the Kingdom of Heaven really dependent on man? We have emphasized that regarding the inheritance of the Kingdom, Scripture says, “Do not be afraid, little flock, for your Father has been pleased to give you the Kingdom” (Luke 12:32). The context is about worry—so Jesus reassures the “little flock” not to worry, because the Father has ‘already decided’ to give them the Kingdom freely. Therefore, inheriting the Kingdom of Heaven depends on the Father’s decision, not on human response, choice, or will.

However, the heaven referred to in Scripture is a kingdom to be established on earth—with a purpose, mission, vision, and plan from the Father Himself. It is not the “fairy-tale heaven” so often described in Christianity, where supposedly after death we are evacuated to a faraway place to sing and worship forever. Such a heaven has no work, no responsibility, no clear purpose—anyone could enter it, including spiritual infants or lawless religious leaders (those who commit ‘anomia’).

Yet we know that the Kingdom of Heaven, which has been, is being, and will be established on earth, consists of kings and priests according to the order of Melchizedek (Revelation 5:10). There is a great work, a great responsibility, and a great purpose aligned with the Father’s original plan (Genesis 1:26). And since the Father has been pleased to give this Kingdom to the “little flock,” it is the Father’s responsibility to ‘form’ the “little flock” into kings and priests according to the order of Melchizedek.

Just as Jesus chose Peter and Andrew to become fishers of men, it was ‘His responsibility’ to make them so. Matthew 4:19 states, “I will make you fishers of men.” Therefore, the Father in heaven processes the “little flock” so that they become kings and priests according to the order of Melchizedek. The Father in heaven cannot fail. It does not depend on the ‘response’ of the little flock, because we cannot resist the Father’s gracious choice. Even if we rebel and struggle during the process, in the end we will yield and say, ‘Your will be done’. Why do we eventually yield? Because the Father has already been pleased to give us the Kingdom.

Once again, why does the “little flock” become the overcomers? Is it because they are more faithful, more earnest, or more responsive than others? Absolutely not! The only reason the “little flock” becomes the overcomers is because the Father has already been pleased to give them the Kingdom.

Now we will discuss what the Father does to the “little flock” to prepare them to serve as kings and priests in the next age—that is, how the Father works out salvation in them. The most complete and systematic explanation of salvation is given by Paul in the book of Romans, which presents salvation as a ‘trilogy’—three sequential stories united by one theme: salvation by faith. The first story is ‘justification by faith’, the second is ‘sanctification by faith’, and the third is ‘glorification by faith’. The shared theme across all three is that salvation is ‘by faith alone’.

But we must understand faith as Paul meant it. The saving faith is described in Romans 1:17 as ‘from faith to faith’. This means that when someone receives grace to hear the Gospel, the power of God (the energy of Elohim) enters their inner being, enabling them to believe in Jesus and act according to that belief. Then, the actions born of faith complete the faith that is within them. That faith then produces further works, which in turn perfect faith—thus, faith grows. This is the meaning of ‘from faith to faith’.

Paul then explains the first part, justification by faith (Romans 3:21–5:11): those who believe are declared righteous before God—legally no longer sinners, but saints. The second part, sanctification by faith (Romans 5:12–7), shows that believers have died and risen with Christ and therefore experience sanctification in reality. The final part (Romans 8) emphasizes that when Christ returns, believers will be glorified with Him—receiving glorified, resurrected bodies like that of Jesus.

This glorification by faith is clearly described in Romans 8:19–21, which says that the sons of God will be revealed, and creation itself will be brought into the glory of the children of God. This manifestation of the sons of God occurs at Christ’s second coming, as stated in Colossians 3:4: “When Christ, who is your life, appears, then you also will appear with Him in glory.”

We have discussed that on the last day (His coming), Jesus will plainly declare those who commit evil (anomia = lawlessness = transgression of the law) within His kingdom (Matthew 7:21–23). We will not discuss that again. Those who will be glorified at His coming are only the “little flock,” solely because the Father has been pleased to give them the kingdom. Therefore, to this “little flock” the Father in heaven is working out salvation by faith — in the sense of justification by faith, sanctification by faith, and glorification by faith.

Before we enter the ministry of the “little flock” as kings and priests according to the order of Melchizedek in the coming age (the millennial kingdom), let us briefly discuss the daily life of the “little flock.” We have emphasized that the “little flock,” in general, are not the “great and popular” figures in the religious world, but they have received grace so that the Father gives them the kingdom of heaven (Luke 12:32).

Once again, in this age the “little flock” is being processed by the Father so that they may function as priests and kings in the next age — therefore they are, of course, not yet perfect. Yet, at least, there are several characteristics that result from the Father’s formation of them.

First, the Father in heaven shapes the “little flock” so that they become aware that they have no authority whatsoever in the church. As we know, church authority belongs to the Spirit who gives Life, and it is not delegated to any church member, whoever they may be. Therefore, the “little flock” does not exercise ‘hierarchical authority’ in the religious world. If that is the case, how can the “little flock” exercise authority over the nations in the coming age (Revelation 2:26; 20:4) unless they first learn to exercise authority in this present age? In this age, the “little flock” learns to rule over their own hearts.

We have discussed that the Garden of Eden is a parable. The Garden of Eden represents the kingdom of heaven on earth. Adam, and of course Eve as well, were commanded by God to “…work it and take care of it” (Genesis 2:15). In truth, guarding the Garden of Eden and guarding the heart are the same thing. Proverbs 4:23 clearly says, “Guard your heart with all diligence, for from it flow the springs of life.” Thus, the Father in heaven shapes the “little flock” to learn to have authority over their own thoughts, feelings, and will — and not to usurp the authority of the church.

Second, the Father in heaven forms the “little flock” to worship Him in spirit and in truth. This means that worship is not about being “on this mountain or on that mountain” (John 4:21). In essence, worship is listening to His voice and following His leading in daily life. Even in the Old Testament, Yahweh did not desire sacrifices and rituals more than obedience to His voice (1 Samuel 15:22).

Jesus emphasized that “…the reign of God is within you” (Luke 17:21, Young’s Literal Translation). The Father in heaven forms the “little flock” so that they can be ruled by Elohim from within their inner being. In their daily lives, the “little flock” learns to be governed by Elohim inwardly. Jesus also said, “My sheep hear My voice.” Even 1 John 2:27 declares, “…the anointing which you received from Him abides in you… and you do not need that anyone teach you.” Thus, the Father in heaven, through His Spirit, rules the “little flock” in their daily lives.

Third, the Father in heaven forms the “little flock” to function as priests in their daily lives — learning to bring Christ to people and bring people to Christ in their everyday activities, whether as businesspeople, homemakers, or in any other profession. Such is the worship, service, and daily life of the “little flock.”

Now we will discuss the next two ages: the Millennial Kingdom and the New Heaven and New Earth. In discussing these two ages, we do not focus on their duration (time period), for the term “thousand years” in the book of Revelation does not necessarily mean a literal thousand-year reign. Since Revelation is written in symbolic language, the “thousand years” may represent an era — a “divine time” or “the Lord’s Day” — whose exact duration we do not know. Similarly, the age of the New Heaven and New Earth also has an unknown duration. But we will discuss what happens in these two ages, especially as they relate to the kingdom of heaven.

Let us begin with the Millennial Kingdom. Revelation 20:6 affirms, “…they will be priests of Elohim and of Christ, and they will reign with Him for a thousand years” (ILT). Who are these who are granted the privilege of reigning with Christ during this age? They are the “little flock” to whom the Father has been pleased to give the kingdom (Luke 12:32). And they will reign on the earth, as confirmed in Revelation 5:10: “…You have made us kings and priests to our God, and we shall reign ON THE EARTH” (ILT). Thus, after the “little flock” is processed by the Father to become kings and priests, they are entrusted with administering the kingdom of heaven on earth.

When does the “little flock” reign as kings and priests on earth? They begin to reign when glorification by faith takes place. We have discussed in Romans that this glorification by faith occurs when the “little flock” receives the body of glory — as Jesus Himself has received the body of glory, the resurrection body. This glorification event occurs when Christ appears “the second time.” Colossians 3:4 declares, “When Christ, who is our life, appears, then you also will appear with Him in glory.”

What is the purpose of the “little flock” reigning as kings and priests with glorified bodies? Romans 8:19–21 explains: “For the earnest expectation of the creation eagerly waits for the revealing of the sons of God… because the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God.” It is clear from this passage that the entire creation will be freed from the bondage of decay.

Thus, the “little flock” is given the kingdom of heaven by the Father and shaped into kings and priests to reign — not for an unclear or selfish purpose, nor to be evacuated to a mythical heaven where people sing forever. Heaven, in reality, is a kingdom, and only priests and kings will reign — TO DELIVER CREATION FROM THE BONDAGE OF DECAY.

The principle of restoring all creation takes place because the “little flock” are the firstfruits of God’s creation. James 1:18 affirms, “…that we should be a kind of firstfruits of His creatures” (ILT). Farmers in Palestine knew that if there are firstfruits, there will surely be more fruits until the entire harvest is complete. Therefore, since the “little flock” are the firstfruits of creation, the rest of creation will also be fully restored.

We are still discussing the Millennial Kingdom. As emphasized earlier, our focus is not the length of time, but what happens in that age in relation to the kingdom of heaven established on earth. The kingdom of heaven is a present reality on earth — just as the church, though fallen into thousands of denominations, is also a present reality. The kingdom of heaven has already manifested on earth, and the millennial kingdom is the next stage of its manifestation.

The prayer Jesus taught His disciples — ‘Thy kingdom come’ — will surely be fulfilled. The kingdom of heaven already manifested on earth will continue to expand until the earth transitions into the new earth. We have also emphasized that the “little flock,” to whom the

Father has been pleased to give the kingdom, will reign on earth as kings and priests in the millennial kingdom. Let us now look more closely at what happens to this “little flock.” Revelation 20:4 states, “Then I saw thrones, and they sat on them, and judgment was committed to them…” From this we can see what ‘reigning’ means for the “little flock”: the authority to judge. Many Christians understand judgment only in terms of punishment. But in fact, judgment also means restoration. Isaiah 26:9 declares, “…for when Your judgments are in the earth, the inhabitants of the world will learn righteousness.”

The “little flock,” to whom the Father has given the kingdom of heaven, will execute God’s judgments as kings and priests — both for punishment (that each may reap what they have sown) and for restoration (so that they may learn what is right). Will the Christian world also experience God’s judgment? And if so, will the “little flock” be granted authority by the Father to execute His judgment? These are crucial questions, for both will indeed occur in the millennial kingdom.

We have often discussed the coming judgment upon the Christian world, as seen in parables and symbols — particularly in Matthew 13 and 25, and Revelation 17–18 — where the Father judges Christendom. We will not elaborate again here. But will the Father truly entrust His authority to the “little flock” to judge the Christian world in the millennial kingdom?

If by His grace we can discern the central corruption in Christendom, it is the usurpation of Jesus’ authority over His church by its leaders. Jesus clearly declared that there is no “seat of Moses” (symbol of authority) in the church (Matthew 23:1–12). Paul also warned of savage wolves arising, drawing disciples after themselves with false teachings (Acts 20:29–30). Leaders were meant to be servants who equip the saints, not those who draw followers (and their money) to themselves to build their own “kingdoms” (Ephesians 4:11–12).

Yet in reality, the usurpation of Jesus’ authority by religious leaders has become doctrine — the doctrine of Jezebel (Revelation 2:20) — because Jezebel usurped her husband’s authority in the case of Naboth’s vineyard. The fragmentation of the church into thousands of denominations is proof of this usurpation. Religious leaders in Christendom hold authority over their followers, justified by the Jezebel doctrine.

In contrast, the “little flock” is being formed by the Father in this age to serve the Lord’s disciples as humble servants — without drawing people (let alone their money) to themselves through false teachings. Since the “little flock” holds no authority over the Lord’s disciples in this age, the Father will grant them authority in the Millennial Kingdom to be kings and priests — that is, to carry out His divine judgments. This is what happens to the “little flock” in the millennial kingdom.

We are still discussing the Millennial Kingdom, where the Father grants the “little flock” authority to judge as kings and priests. Now let us see how the “little flock” will judge fallen Christendom — with the purpose that the Christian world may learn righteousness, as stated in Isaiah 26:9: “…for when Your judgments are in the earth, the inhabitants of the world will learn righteousness.” To understand this, we must read and interpret the entire Revelation 14. However, for the purpose of this brief introduction, we will discuss only a few verses. The context of Revelation 14 concerns the harvest of the earth and those who carry it out.

Let us quote Revelation 14:4, “…These were redeemed from among men, being firstfruits to God and to the Lamb” (ILT). We have already discussed that the “little flock,” to whom the Father has been pleased to give the kingdom, are the firstfruits of His creation (cf. James 1:18, ILT). This “little flock” becomes the firstfruits of His creation because the Father processes them so that they “…follow the Lamb wherever He goes” (Revelation 14:4). The Lord’s disciples within the institutionalized Christian world can no longer follow the Lamb wherever He goes, because within religious systems, everything is already regulated by human leadership — rules about worship, who may serve, what sermons may be preached, and countless other religious constraints. The Lord’s disciples are no longer free to follow the Spirit’s leading like Paul, who was both “a free man” and “a prisoner of the Spirit.” Thus, this “little flock” are “free men,” yet also captives of the Spirit, able to follow the Lamb wherever He goes, hearing directly the voice of Jesus, their true Shepherd (John 10:27).

Next, we see how Jesus Christ executes the harvest through the “little flock.” Revelation 14:14–15 declares, “…One like the Son of Man… Thrust in Your sickle and reap, for the time has come for You to reap, for the harvest of the earth is ripe.” Here, the Son of Man uses a sickle to reap the harvest of the earth. We know that Revelation is the revelation of Jesus Christ and His church to John, communicated through symbols (Revelation 1:1 — the Greek word ‘semaino’ means ‘to signify’, derived from ‘sema’, meaning ‘sign’ or ‘symbol’). Thus, when Jesus uses a “sickle” to reap, it is not a literal sickle. The “sickle” symbolizes His disciples — as confirmed in John 4:38, “I sent you to reap…” (NASB). Therefore, the “sickle” represents the firstfruits — the “little flock” mentioned in verse 4.

Furthermore, the term “earth” in this verse is also symbolic. One key to interpreting Revelation is understanding where each scene takes place. The terms “earth,” “sea,” and “heaven” carry significant meaning. Consider Revelation 13:1 and 11 — two beasts appear: one from the sea, the other from the earth. The beast from the earth performs great signs before the beast from the sea. Revelation 19:20 clarifies this: “Then the beast was captured, and with him the false prophet who worked signs in his presence…” Here, the beast from the earth is called the false prophet who performs signs before the beast from the sea.

We know that false prophets always arise among God’s people — within the realm of Christendom. Therefore, in Revelation, “earth” symbolizes the Christian world, “sea” symbolizes humanity outside Christendom, and “heaven” symbolizes beings in the heavenly dimension. In conclusion, Jesus Christ uses the “sickle” — the “little flock” — to reap the “earth,” that is, the Christian world, during the Millennial Kingdom.

We are still discussing the era of the Millennial Kingdom, in which the Father in heaven grants the “little flock” the authority to execute judgment as kings and priests (Revelation 20:4). We have also seen in Revelation 14 how Jesus conducts the harvest on earth (in the Christian world) using the “little flock” as His instrument (“the sickle”). We will now continue a little further on how the “little flock” is used by God as His instrument to reap the Christian world.

All of Revelation chapter 14 has the theme of the harvest on earth, in which the apostle John received three visions. The Greek term ‘horao’ (to see) appears three times in this chapter (verses 1, 6, and 14), showing that these three visions are connected by one theme: the harvest on earth. The first vision (verses 1–5) concerns the “firstfruits” (the little flock), which we have already discussed. The second vision (verses 6–13) concerns how the “little flock” reaps the Christian world, which we will discuss now. The third vision (verses 14–20) describes how Jesus uses the “little flock” in the harvest, which we have also discussed earlier.

In the second vision, we see how the “little flock” executes judgment—by delivering three messages as God’s messengers (angels):

1. Proclaiming the everlasting gospel (verse 6).

2. Declaring that Babylon has fallen (verse 8).

3. Warning about the mark and image of the beast.

We will focus only on the second message—concerning Babylon. As we know, the book of Revelation uses symbolic language. Therefore, Babylon here is not the literal city located in present-day Iraq. Indeed, Babylon was a historical city built by Nimrod (Genesis 10–11), but in Revelation, Babylon is a symbol. What does Babylon symbolize? Revelation 17:5 clearly states, “...on her forehead was written a name, a mystery: Babylon the Great, the mother of harlots...” It is clear that “Babylon the Great” is a ‘name’ and a ‘mystery’ inscribed upon the harlot’s forehead.

A name signifies reputation, works, and glory; a mystery refers to a revelation that remains hidden to those who do not understand it. Thus, this harlot possesses the same reputation, works, and glory as Babylon once built by Nimrod. But who was Nimrod, really? Many people assume that Nimrod was a man who served and lived ‘before’ the Lord (Genesis 10:9). However, Strong’s Concordance reveals that the Hebrew term ‘panim’, translated as ‘before’ in that verse, carries multiple meanings. In Genesis 10:9—just as in Numbers 16:2—the term ‘panim’ literally means ‘in opposition to’ or ‘rebelling against’. Furthermore, the Jewish Encyclopedia defines the name Nimrod as ‘he who made all men rebel against God’. The Indonesian Literal Translation (ILT) notes in a footnote that ‘before the Lord’ actually means ‘defiant against’. Thus, Nimrod was a man who rebelled against God, and he established his own kingdom—one of which was Babylon.

If so, who then is the harlot bearing Babylon’s name on her forehead? Throughout the Bible, a woman is symbolically used to represent the Church—the bride of Christ. However, this woman has the nature of a prostitute, clearly different from the woman in Revelation 12 who gives birth to the sons of God.

Clearly, the harlot woman symbolizes a church that was not built by Jesus, who said, “I will build My Church.” The church symbolized by the harlot is the one built by “Nimrods” throughout the ages—leaders who build churches “to make a name for themselves” and to ensure that they “are not scattered” (Genesis 11:4). This is just as Paul warned the early church leaders: “Even from among your own selves men will arise, speaking perverse things, to draw away the disciples after them” (Acts 20:30).

Therefore, this harlot symbolizes “churches” built by the Nimrods—those who draw the Lord’s disciples to themselves for the sake of reputation and influence. They mix the seed of God’s Word with other seeds, just as a prostitute receives seed not only from her husband but from other men. These Nimrods build their own kingdoms rather than establishing the Kingdom of Heaven on earth. The Christian world, as the fragmented outcome of the early church, is not the Church built by the Lord Jesus. The Christian world consists of “churches”—or more precisely, denominations—built by these Nimrods through the ages.

It is upon this Christian world that the “little flock” executes God’s judgment by declaring, “Fallen, fallen is Babylon...” (Revelation 14:8). When the time of judgment comes—when the “little flock” reigns as kings and priests to establish the Kingdom of Heaven on earth—the Christian world will experience God’s judgment and fall forever.

Revelation 20:2 affirms, “He seized the dragon, that ancient serpent, who is the devil and Satan, and bound him for a thousand years.” We are still discussing the era of the Millennial Kingdom, during which Satan is bound. We have clarified that “a thousand years” need not be understood as literal years in human time; rather, it refers to “the Day of the Lord,” when His glory, power, and authority are revealed. During this period, the “little flock,” to whom the Father has been pleased to give the Kingdom, reigns as kings and priests—over whom Satan has been bound.

Now let us discuss who the dragon or the devil is, and where he dwells. This is important because although the devil is our enemy, many Christians believe that he was once Lucifer—a good angel—who rebelled against God and became the devil we know today. We need to understand who the devil truly is and where he operates, because no one can resist an enemy they neither recognize nor locate.

Notice the verse above. It says that the dragon, that ancient serpent, is the devil or Satan. The term ‘ancient’ does not refer to age but to origin. The Greek word ‘archaios’ means ‘original’, ‘from the beginning’, or ‘primitive’. Thus, this serpent existed from the very beginning—since the time of Adam and Eve in the Garden of Eden.

Genesis 3:1 states, “Now the serpent was more cunning than any beast of the field which Yahweh God had made.” Clearly, the serpent (the devil) was ‘created by God’. The devil did not transform himself from a good angel (Lucifer) into an evil being. John 8:44 and 1 John 3:8 say that the devil was a murderer and sinner ‘from the beginning’. He was not originally good and later became evil.

Many theologians, in trying to absolve God of responsibility for the existence of evil, have fabricated the story of Lucifer’s fall—taking Scripture out of context. Isaiah 14:12–23 and Ezekiel 28:1–19 are often cited to support this theory, but context shows that these passages refer to the king of Babylon and the king of Tyre, respectively. On what authority, then, do these theologians build the myth of the devil’s fall by misusing Scripture? The Bible plainly declares: “For from Him and through Him and to Him are all things. To Him be the glory forever!” (Romans 11:36). God Himself created the devil as His instrument—to process mankind into His own image and likeness.

Now, where does the devil dwell? Genesis 3:14 says, “...you will eat dust all the days of your life.” Here, God curses the serpent to eat dust. Since the serpent in Eden was not a literal reptile (for real snakes neither talk nor eat dust), and since man was made from dust (“for you are dust,” Genesis 3:19), the “dust” symbolizes mankind. Thus, God restricted the devil’s realm of operation to within humanity itself.

Paul further explains in 2 Corinthians 10:3–5: “...the weapons of our warfare are not of the flesh but have divine power to demolish strongholds. We take every thought captive to make it obedient to Christ.” This shows that the devil operates in the human ‘mind’. He may influence emotions and will, but his principal domain is human thought.

A clear example is when Jesus rebuked Peter, saying, “Get behind Me, Satan... for you are not setting your mind on the things of God, but on the things of men” (Matthew 16:23). To think the things of men rather than the things of God—that is the mind of Satan. Therefore, we must be cautious even with human thoughts that seem good or positive, as they are not necessarily the mind of Christ. But the “little flock,” to whom the Father has been pleased to give the Kingdom, has received grace—so that for them, the devil is bound during the Millennial Kingdom.

Now we enter the final era in our dispensational outline: the era of the ‘New Heaven and New Earth’. As we have emphasized, an ‘era’ does not refer to a span of time but to the condition and events that characterize it. In discussing the era of the ‘New Heaven and New Earth’, we will see what takes place and what the conditions are in that age.

Before the New Heaven and New Earth, Revelation 20:11–12 tells us, “Then I saw a great white throne and Him who sat upon it, from whose presence earth and heaven fled away... And I saw the dead, great and small, standing before the throne... and they were judged according to their deeds.” This describes what John saw before the coming of the New Heaven and New Earth—a great white throne.

A throne represents authority to rule, govern, and judge. John saw God seated upon this great white throne. Earlier, we discussed that during the Millennial Kingdom, authority to judge is given to the “little flock” (Revelation 20:4). Revelation 3:21 further confirms: “He who overcomes, I will grant to sit with Me on My throne, as I also overcame and sat down with My Father on His throne.” Thus, the “little flock,” to whom the Father is pleased to give the Kingdom, shares with Christ in His authority upon the great white throne.

However, we must understand this throne correctly. Many Christians believe there is no more grace before the great white throne, but Scripture teaches otherwise. Proverbs 16:12 says, “...for a throne is established by righteousness.” Proverbs 20:28 adds, “...by love he upholds his throne.” Isaiah 26:9 declares, “When Your judgments come upon the earth, the people of the world learn righteousness.” From these verses, we see that God judges from the great white throne in righteousness and love, aiming that all people may ‘learn what is right’. All the dead, great and small, who stand before this throne will ultimately come to know the truth.

Indeed, God judges righteously. Jesus said that at the judgment, the people of Nineveh will rise and condemn His generation because they repented at Jonah’s preaching, and the Queen of the South will do the same because she sought Solomon’s wisdom (Matthew 12:38–42). God’s judgment is just—that is why Jesus said, “The tax collectors and prostitutes are entering the Kingdom of God before you” (Matthew 21:31), because they believed John the Baptist, while the chief priests and elders did not. James also warns us not to be eager to become teachers, for those who teach will be judged more strictly (James 3:1). We must take this warning seriously, for even “tax collectors and prostitutes” may enter the Kingdom before religious leaders.

We are still discussing the final age—the era of the ‘New Heaven and New Earth’. Revelation 21:1, 4 declares: “Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more... He will wipe every tear from their eyes. There will be no more death, mourning, crying, or pain, for the former things have passed away.” Again, we emphasize that ‘era’ refers not to duration but to condition.

We see that in the New Heaven and New Earth, there is no more death. Let us now discuss what death is. Scripture says, “The wages of sin is death” (Romans 6:23), yet the Christian world has redefined this to mean “the wages of sin is eternal hell,” as though those who do not believe in Jesus will suffer forever. We do not deny the existence of hell, but we reject the concept of ‘eternal torment’—for the Word of God does not teach that people will be tortured forever.

In today’s fallen Christianity—fragmented into thousands of denominations—anyone who proclaims the full victory of Christ’s Cross, teaching that in the end “every knee will bow and every tongue confess that Jesus is Lord,” and that He will “draw all men to Himself” (John 12:32), is often branded a heretic or a ‘universalist’. But we care not for the judgment of the present Christian world—we only care what the Bible says.

Returning to our verse above: if death—the wages of sin—no longer exists, then all consequences of sin have been removed. Scripture declares, “The former things have passed away.” In the New Heaven and New Earth, there will be no trace of sin, no sickness, mourning, or tears. God Himself declares, “Behold, I make all things new” (Revelation 21:5).

Why do the majority of “servants of God” today still preach the terrifying message that people will be tormented forever in hell? One of the reasons is that they do not understand what ‘death’ is—the wages of sin—and perhaps also do not understand the victory of Jesus on the cross. Let us look closely at the term ‘death’, which is often misunderstood as physical death. When Adam and Eve ate the fruit of the tree of knowledge, they did not immediately die physically. In fact, when God said that if you eat the fruit of this tree you will surely die, the word ‘die’ here means ‘you will receive a kind of life called death’, and you will begin the process leading to physical death. This is the true meaning of the Hebrew phrase MUT TAMUT in Genesis 2:17. MUT TAMUT (“dying thou dost die,” Young’s Literal Translation) means that when you eat the fruit of the tree of knowledge, you immediately receive a kind of life—death—which in turn will cause you to eventually die physically.

Thus, ‘death’ is a kind of life, symbolized by the tree of knowledge. This kind of life is under the dominion of Satan (Hebrews 2:14). Therefore, the wages of Adam and Eve’s sin was not eternal hell, as is commonly preached in Christianity, but rather receiving the kind of life called death—a life ruled by Satan.

Then Jesus came to give His ‘Life’ (John 10:10). The Life of Jesus conquered death. When Jesus died and entered the realm of death, death could not hold Him, for He rose again. His resurrection proved that His Life had defeated death. And the victory of Jesus continues through the ages until death is no more. That means that ultimately all humanity will come to Jesus. This is the condition of the age of the ‘New Heaven and New Earth’, where death no longer exists.

We are still discussing the final age—the age of the New Heaven and New Earth. Let us now look at the expression ‘lake of fire’ in this age, which is often gravely misunderstood in Christianity. Many equate the lake of fire with eternal hell, because the Bible mentions ‘unquenchable fire’ (Mark 9:43–44). The expression lake of fire appears nowhere else in the Bible except in the book of Revelation—specifically in Revelation 14:10–11; 19:20; 20:10; 20:13–15; and 21:8. If a Bible teacher interprets the lake of fire as eternal hell, he commits a fatal error, because he interprets the book of Revelation literally. It must be emphasized that Revelation is the revelation of Jesus Christ—and of His church—given in symbolic language. Revelation 1:1 clearly states that He (Jesus Christ) ‘signified it’ to John (Greek: ‘Semaino’, from ‘sema’, meaning symbol or sign). Therefore, Revelation must be understood as a revelation given in symbols or signs.

For example, Revelation 12:1 describes a woman clothed with the sun, with the moon under her feet and a crown of twelve stars on her head. If this is taken literally, it would be absurd—how could a woman stand so near the physical sun without being burned, have feet long enough to rest on the moon, and a head so large it holds twelve stars? Such literal interpretation would be ridiculous. The woman is a ‘symbol’ of the church—the victorious church, distinct from the harlot woman of chapter 17 in Revelation.

Thus, the ‘lake of fire’ is a symbol. Let us understand this expression. Revelation 21:8 says, “…the lake which burns with fire and brimstone; which is the second death.” It is helpful to quote J. Preston Eby’s explanation: “The Lake of Fire and Brimstone points to fire burning with brimstone. The word ‘brimstone’ or sulfur defines the nature of the fire. The Greek word THEION, translated as ‘brimstone,’ is the same word that means ‘divine.’ Sulfur was something sacred to the gods among the ancient Greeks, and it was used for fumigation, purification, cleansing, and consecration to the gods. For this reason, brimstone was burned in their incense offerings. In Homer’s ‘Iliad’ (16:228), someone is described as purifying a drinking cup with fire and brimstone. The verb derived from THEION is THEIOO, meaning ‘to purify,’ ‘to make divine,’ or ‘to consecrate to a god’ (see Greek-English Lexicon by Liddell and Scott, 1987 edition). For the Greeks, or for those trained in Greek, the phrase ‘lake of fire and brimstone’ meant ‘a lake of divine purification.’ The idea of judgment need not be excluded, but the notion of ‘divine purification’ and ‘sanctification’ is the clear meaning in ancient Greek. However, in everyday language today, the basic meaning has been lost and associated instead with eternal torment.” (end quote)

Therefore, the phrase “burns with fire and brimstone” means ‘divine purification’. Mark 9:43–44, which says that the fire is not quenched, means that this ‘divine purification’ will not cease until all are purified. So what does the ‘lake of fire’ symbolize in Revelation? The word ‘lake’ means “a large body of water,” and Revelation 17:15 explains that ‘many waters’ represent ‘many people’. Therefore, the ‘lake’ symbolizes a multitude of people. Who are these people who function as the agents of purification? The answer: the victorious church. Thus, the ‘lake of fire’ represents ‘the victorious church’—those who, together with the Lord Jesus, are used as instruments of divine purification during the age of the New Heaven and New Earth.

We continue discussing the condition of the New Heaven and New Earth, where we see the New Jerusalem descending from heaven (Revelation 21:2). We have already established that the New Jerusalem symbolizes the Bride of the Lamb, and that the Bride of the Lamb represents God’s people—particularly Israel. We have also compared the Garden of Eden with the New Jerusalem. We will not repeat that comparison here, but let us now focus on the final chapter of Revelation, where we find the throne, the river, and the leaves of the tree of life that heal the nations. Once again, since Revelation uses symbolic language, we should not imagine a literal throne, literal river, or literal leaves. These are all symbols.

The New Jerusalem is the Kingdom of Heaven descending to the earth. The Father’s plan is fulfilled when He says, “Do not be afraid, little flock, for your Father is pleased to give you the Kingdom” (Luke 12:32). The little flock refers to God’s chosen people within the Christian world who have received grace not only to be called but also to be chosen and faithful. Meanwhile, Israel as a nation will also be fully restored, as the apostle Paul affirms in Romans 11:26: “And in this way all Israel will be saved…”

Let us begin with the throne of God and of the Lamb within the New Jerusalem. Revelation 22:1 says, “And he showed me a river of water of life, clear as crystal, flowing out from the throne of God and of the Lamb.” A throne speaks of authority—to rule, to govern, and to judge. Within the throne of God and of the Lamb, the little flock also takes part together with Israel. Notice that from this throne flows the river of the water of life. This throne not only exercises judgment in the sense of condemnation, but also restoration and correction, for the river of life symbolizes the Holy Spirit. Jesus confirmed this in John 7:38–39: “He who believes in Me, as the Scripture has said, out of his innermost being will flow rivers of living water.” And this He spoke concerning the Spirit. Thus, the river of life represents the Holy Spirit. The Holy Spirit flows from the throne, and this Spirit is freely offered to whoever wills, as declared in Revelation 22:17: “And the Spirit and the bride say, ‘Come!’ … and whoever desires, let him take the water of life freely.”

In the age of the New Heaven and New Earth, grace still exists. In Christian teaching, we often hear that now is the age of grace, and that after the coming of the Lord (the so-called “second coming”) there will no longer be any opportunity—no more grace. According to such myths circulated in Christianity, those who do not believe in Jesus will suffer eternal torment forever. It is time to discard such absurd and terrifying myths.

We see that not only is the water of life offered freely, but also the leaves of the tree of life are for the healing of the nations. The ministry of the victorious people of God in the age of the New Heaven and New Earth will continue, so that “…there shall be no more curse” (Revelation 22:3). No more curse of disease, no more curse of sin, no more generational curse—‘no more curse at all’. Thus the Father’s plan is fulfilled—to establish the Kingdom of Heaven upon the earth, and to bring His purpose to completion: ‘to make all mankind in His image and likeness’.

Amen.