Summary:  If we examine every occurrence of the phrase referring to the coming of the Lord, we will find that there is never an additional phrase “second time” attached to it. In other words, the expression THE SECOND COMING OF THE LORD does not appear in the Bible, for the Lord has come, is coming, and will continue to come into our inner being—whether through joyful or difficult circumstances—to transform us into His image and likeness. Certainly, at the culmination of His coming, the Lord Jesus will return to judge His church, and as His chosen people, we will be revealed before all creation to set it free from the bondage of decay and bring it into the glorious freedom of the children of Elohim (Romans 8:19–21).

Call to action: As we wait for and hasten the coming of the Day of the Lord, by His grace, let us take part in building His church according to the pattern He established in the Book of Acts—namely, “the church from house to house.”

The theme of the coming of the Lord is a very important theme declared in the Bible. However, the question is whether our understanding of the coming of the Lord is truly in accordance with what the Bible means. In general, the understanding among Christians about the coming of the Lord refers to the second physical coming of the Lord Jesus, accompanied by preceding events such as the great tribulation, the coming of the Antichrist with the mark of the number 666, the rapture of believers, and so on.

But let us examine these understandings one by one to see whether this is truly what the Bible teaches. The first thing we must examine is the term ‘the second coming of the Lord’. Does the Bible actually teach that Jesus Christ will come a second time? If we examine every occurrence of the phrase referring to the coming of the Lord, we will find that there is never an additional phrase “second time” attached to it. In other words, the expression THE SECOND COMING OF THE LORD does not appear in the Bible. This is something important for us to understand clearly. Generally, Christians always associate the phrase “the coming of the Lord” with a future event which they call His second coming.

The Bible mentions the coming of the Lord many times in ways that are completely unrelated to the idea of a second coming, because the Bible speaks about the coming of the Lord in various ways (manifestations), to various people or particular communities, and at specific times. Let us look at several examples of the coming of the Lord mentioned in the Bible.

In the New Testament, Christ is said to come ‘with the clouds’, come ‘like lightning’, come ‘like a thief’, come ‘with the voice of an angel’, come ‘with the trumpet of God’, come ‘as the bridegroom’, come ‘as the King’, come ‘as the morning star’, come ‘as the judge’, come ‘as the Savior’, come ‘into His temple’, come ‘to the Mount of Olives’, come ‘riding a white horse’, come ‘as the good shepherd’, come ‘in His kingdom’, come ‘in glory’, come ‘upon His throne’, come ‘with His angels’, come ‘with His saints’, come ‘to His saints’, come ‘in His saints’, and so on, and so on. All these comings that we have mentioned DO NOT REFER TO A SECOND COMING. Our understanding of His coming will become very confused if we think that He comes only twice—first, His coming 2000 years ago, and then His “second coming” sometime in the future. In reality, the Bible emphasizes that the Lord ‘has come, is coming, and will come’. He comes continuously and progressively reveals Himself until His entire plan is fulfilled.

If we can leave behind the concept of “the second coming of the Lord” and begin to understand that His coming is progressive until His whole plan is completed, then we can begin to understand what the Bible truly means regarding His coming.

We have already mentioned that the understanding of “the second physical coming of Jesus” is an understanding that does not have a strong biblical foundation. Now we will briefly examine six Greek terms related to His coming. In later writings, we will explain them in greater detail.

The first Greek term is PAROUSIA. This term appears 24 times in the New Testament and comes from the verb ‘paremi’, which means ‘to be present’. The noun form means ‘presence’. ‘Parousia’ never refers to the act of arriving, but rather to the presence of someone who has already come. In the New Testament, the use of the term ‘Parousia’ is never associated with the physical coming of the Lord. Therefore, ‘Parousia’ means presence. Where two or three are gathered in His name, there the Lord is present. That is ‘His presence’. That is His coming.

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

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

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

The next Greek term is ERCHOMAI. This term refers to the actual action of coming. It is not the same as Parousia, which refers to the presence of someone who has already come. Erchomai is used in Revelation 1:7: “Behold, He comes (an action of coming) with the clouds…”

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

Of course, these six Greek terms do not mean there are six different types of the Lord’s coming. However, the different uses of these terms help us understand the meaning intended in a text that speaks about the coming of the Lord. We will discuss each of these terms in greater detail in later writings. For now, it is enough for us to understand that ‘the coming of the Lord does not necessarily have to be a physical coming’.

In Matthew 5:17 it is written, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.” Thus, Jesus came to fulfill the Law. The rabbis summarized the Law into a total of 613 commandments which they believed God gave to Moses on Mount Sinai. Of these, 248 were called mandatory laws, and the other 365 were called prohibition laws.

The regulations concerning the feasts fall into the category of festivals (rules no. 154–170). The rabbis were very strict with these regulations, but they did not realize that all these regulations were only shadows, while the reality is Christ (Colossians 2:17). The regulations of the Law were only a shadow of salvation, while the essence of salvation is found in its fulfillment by Jesus Christ (Hebrews 10:1).

There are three main feasts of the Jewish nation: Passover, Pentecost, and Tabernacles. These three feasts were fulfilled by the coming of the Lord Jesus. The coming of Jesus as the fulfillment of these three feasts is very important in helping us understand the concept of the Lord’s coming according to the Bible.

Let us begin with the Feast of Passover. According to the Gospel of John, Jesus came to Jerusalem during these three major feasts of the Jews. The first coming of Jesus during Passover occurred when He cleansed the Temple (John 2:13). His coming during the Feast of Pentecost is recorded in John 5:1. Although the verse does not explicitly mention Pentecost, since there is no definite article in the Greek term—which would refer to the Passover already mentioned earlier—it is reasonable to understand that the feast referred to in this verse points to the Feast of Pentecost. Then Jesus returned again to Jerusalem during the Feast of Tabernacles (John 7:2). Later, Jesus came again during Passover to die on the cross, fulfilling the word that He is the true Passover Lamb (1 Corinthians 5:7).

Before we continue our discussion about the coming of the Lord, we need to understand the principle of Trilogy written in Proverbs 22:20. The Indonesian LAI translation does not translate the Hebrew word SHALOSH, which means ‘threefold things’. Let us compare the translations:

KJV: “Have not I written to thee excellent things in counsel and knowledge”

Young’s Literal Translation: “Have I not written to thee three times”

Our conclusion here is that speaking ‘three times’ is considered something ‘excellent’. Therefore, the matter of Jesus coming three times to fulfill Passover, Pentecost, and Tabernacles is EXCELLENT.

We have briefly mentioned the coming of Jesus to fulfill Passover. In the following section, we will discuss more details about the three comings of the Lord in relation to fulfilling the three major feasts of the Jews.

We have already discussed that the coming of the Lord is progressive, meaning that the Lord is present continuously until His entire plan is fulfilled. Where two or three gather, the Lord is present (Parousia). We have also seen that the Bible does not support the teaching that Jesus will come physically twice—first 2000 years ago, and then again physically in the future, perhaps placing His feet on the Mount of Olives. Although this teaching has existed for centuries and is believed by most Christians, THE BIBLE NEVER SAYS THAT JESUS WILL COME PHYSICALLY TWICE. If we love the Lord and love the Bible, then we must learn to listen only to what God says through Scripture, regardless of any human teachings based on carnal thinking.

We have also discussed briefly the coming of the Lord related to the fulfillment of Israel’s main feasts (Passover, Pentecost, and Tabernacles), because Jesus came to fulfill the Law. The principle of three (trilogy) has also been mentioned (Proverbs 22:20). Now we will examine more deeply the coming of Jesus in fulfilling the Feast of Passover.

Before continuing, we need to look at the definition of trilogy according to the dictionary, with the addition of the concept of progressive understanding. A trilogy is defined as ‘a group of three plays, novels, operas, etc., to be performed or read in succession, each complete in itself but having a common subject’. In this definition, a trilogy simply refers to three sequential things that are each complete in themselves but share a common theme. However, it does not mention that the three are progressive. In the context of the Lord’s coming, we mean that the trilogy is progressive. Jesus came to fulfill Passover, then continued further into Pentecost, and then further and deeper into Tabernacles, until the Father’s plan is fulfilled.

When Jesus came to fulfill Passover, He died and rose on the third day. But the fulfillment of Passover continued when the risen Jesus breathed the Holy Spirit upon the disciples (John 20:22). Let us compare the Holy Spirit in this verse with 1 Corinthians 15:45: “…the last Adam became a life-giving Spirit.” Young’s Literal Translation renders it LIFE-GIVING SPIRIT. This means that Jesus, as the last Adam, after His death and resurrection, became the Spirit who gives life. This life-giving Spirit (zoe) was received by the disciples after Jesus rose from the dead. The disciples received life (zoe) when Jesus breathed on them, just as He said in John 10:10: “I have come that they may have life (zoe)...”

One more thing needs to be noted: the Holy Spirit received by the disciples in John 20:22 is not the same event as the Holy Spirit coming on the Day of Pentecost. Do not misunderstand me. I am not saying there are two Holy Spirits. In the universe there is only ONE Creator of heaven and earth, and He IS SPIRIT. There is ONLY ONE SPIRIT. However, the Holy Spirit received in John 20:22 is the LIFE-GIVING SPIRIT WHO IS THE LAST ADAM. The last Adam is Jesus who became the life-giving Spirit through His death and resurrection. This is important to understand because the fulfillment of Passover was not only through the death and resurrection of Jesus, but also through Jesus as the LAST ADAM WHO BREATHED UPON HIS DISCIPLES. Thus, the coming of Jesus fulfilled the Feast of Passover.

Now we will see how the coming of Jesus fulfilled the Feast of Pentecost. To understand this, we must first understand that the Jesus who came during Pentecost was not Jesus in the flesh. Just as when He fulfilled Passover, after His death and resurrection He came to His disciples as the life-giving Spirit to fulfill John 10:10—that Jesus came so that the disciples might have life. In the same way, when Jesus fulfilled Pentecost, He came in the Holy Spirit.

Many Christians know Jesus only in a physical sense. When they hear the name Jesus, they imagine a man about thirty years old with long hair, and so on—this is a physical perception. In 2 Corinthians 5:16 Paul says, “…even if we have known Christ according to the flesh, yet now we know him no more” (Young’s Literal). Even though Paul once knew Jesus in the flesh, his knowledge afterward became spiritual.

Let us look at Acts 1:11: “Men of Galilee, why do you stand looking into heaven? This same Jesus, who was taken up from you into heaven, will come in the same way as you saw Him go into heaven.” Almost all Bible teachers interpret this verse as meaning that Jesus will come again in a visible physical body. Yet after nearly 2000 years, He has still not returned in that manner. These teachers forget that the last Adam is the life-giving Spirit. They also forget that the Lord is Spirit (2 Corinthians 3:17). They also overlook Matthew 10:23: “…before you have gone through the cities of Israel, the Son of Man will come.” This implies that Jesus would come again while the disciples were still alive and still traveling through the cities of Israel.

So when did Jesus come again from heaven in the same way as Acts 1:11 says? The answer is simple. After the disciples waited for ten days, and when the day of Pentecost arrived, suddenly there came from heaven tongues like flames of fire that rested upon them all. THIS WAS THE COMING OF JESUS WHO IS SPIRIT.

The key to understanding the coming of the Lord is not to think of Jesus merely as a 30-year-old man with long hair, like the pictures often sold. Such pictures are an insult to Jesus, who is the life-giving Spirit, and to God, who is Spirit.

Let us examine again John 14:18: “I will not leave you as orphans; I will come to you.” In His final-night conversation with the disciples, Jesus promised that He would come again TO HIS DISCIPLES. And He did come on the Day of Pentecost. If Jesus were to come a “second time” at some unknown future time—as commonly taught—then Jesus’ promise to His disciples would not have been fulfilled. The disciples have all died, and Jesus would never have come to them as He promised. Let us learn to think spiritually, not carnally.

Now we will see how the coming of Jesus fulfills the Feast of Tabernacles, the third major feast after Passover and Pentecost. We have already mentioned that Jesus came to fulfill Passover by breathing the life-giving Spirit into the disciples so that they received life (zoe) and were born again or born from above. Then Jesus came again to fulfill Pentecost by baptizing the disciples with the Holy Spirit as a guarantee (Ephesians 1:14).

Let us first examine Ephesians 1:14 to understand what is meant by the word ‘guarantee’. Ephesians 1:14 (Indonesian translation) says: “The Holy Spirit is the guarantee of our inheritance until we acquire possession of it, to the praise of His glory.” The term ‘guarantee’ is translated from the Greek word ARRABON, which Strong’s defines as a ‘deposit’, a ‘down payment’, or ‘earnest money’ given beforehand as a guarantee that the full payment will certainly be paid later.

To understand the coming of Jesus in fulfilling the Feast of Tabernacles, let us look at John 7:38–39: “Whoever believes in Me, as the Scripture has said, out of his heart will flow rivers of living water.” Now this He said about the Spirit. These words were spoken by Jesus at the climax of the Feast of Tabernacles when He came to Jerusalem. During this feast, Jesus promised that He would give His Spirit to whoever believes.

If we pay attention to John 7:38–39 above, we can understand that the coming of Jesus at the Feast of Tabernacles is by giving His Spirit into the hearts of those who believe so that from within their hearts rivers of living water flow. The Spirit that is in the hearts of believers at present is only a guarantee, a pledge, or a down payment. We have not yet received the Spirit in its fullness. That is why we cannot yet do works far greater than those that Jesus did. But Jesus promised that we would do greater works (corporately) than the works He did (John 14:12). When will this promise be fulfilled? When Jesus comes to fulfill the Feast of Tabernacles.

Therefore, the coming of Jesus to fulfill the Feast of Tabernacles is by giving His Spirit without measure to those who believe. At that time we will be able to do greater works than those that Jesus Himself did. This very powerful event is actually the ‘manifestation of the sons of God’ who will restore all things (Romans 8:19–21). This is the moment that all creation eagerly awaits—the time when the children of God are revealed, the moment when the restoration of creation begins.

If we observe how Jesus fulfilled the three major feasts of the Jewish people, we will understand that He comes progressivel in giving His Spirit to those who believe. The teaching about the “second coming” of Jesus as a man visibly seen with the physical eyes is truly a teaching from people who think in a purely natural way. These teachers do not understand the intention of the Father in heaven regarding the coming of Jesus. The Father’s intention is clear: through the coming of Jesus, the sons of God appear, possessing the Spirit without measure, and they will restore all creation from the bondage of sin.

As a closing, let us look at the blessing of Abraham that we receive through Jesus Christ, because Abraham was appointed as the father of all believers. Galatians 3:14 says: “He redeemed us in order that the blessing given to Abraham might come to the Gentiles through Christ Jesus, so that by faith we might receive the promised Spirit.” The blessing of Abraham is the Spirit. May the people of God be kept away from teachers who say that the blessing of Abraham is material success in this world.

We have emphasized that the coming of the Lord is progressive, meaning continuous and advancing, going deeper and deeper until the entire plan of the Father is fulfilled, namely the new heavens and the new earth. The Lord has come, is coming, and will come. Where two or three are gathered in His name, there the Lord is present (Parousia).

We have discussed the coming of the Lord that fulfills the three major feasts of the Jewish people. This does not mean that the Lord comes only three times. The Lord has come, is coming, and will come in various manifestations, but we relate the coming of the Lord to the fulfillment of the three major Jewish feasts. Therefore we speak of the Lord coming three times, which we call ‘the trilogy of the coming of the Lord’. In this trilogy we see that Jesus comes in the form of the Spirit to fulfill the three Jewish feasts.

First, the Feast of Passover. Jesus fulfilled Passover through His death and resurrection, and then as the life-giving Spirit He breathed on His disciples so that they were born again and received life (John 20:22).

Second, the Feast of Pentecost, when Jesus came to His 120 disciples and baptized them with the Holy Spirit. This Holy Spirit is a guarantee before we receive the fullness (Ephesians 1:14).

Third, the Feast of Tabernacles, when Jesus will come by giving His Spirit without measure, so that we may do works greater than those Jesus Himself did.

Thus, the coming of Jesus in fulfilling the three major Jewish feasts is by progressively giving His Spirit to believers: first, the Spirit that causes the disciples to be born again; then the Spirit that gives the disciples power and gifts as witnesses of the Lord; and finally the Spirit without measure that enables the disciples to do greater works than Jesus did. The coming of the Lord Jesus is the coming of the Spirit, and this corresponds with the blessing of Abraham, which is the Spirit (Galatians 3:14).

The Feast of Passover and the Feast of Pentecost have already been fulfilled by the coming of Jesus, and now we are waiting for His coming to fulfill the Feast of Tabernacles, when He will give His Spirit without measure to those who believe. Through this outpouring of the unlimited Spirit, the sons of God will appear and restore all things (Romans 8:19–21).

Before closing this writing, it should be remembered that the children of God must not misunderstand the coming of the Lord as the Jewish people did when they failed to recognize the Messiah they were waiting for. The Jews expected the Messiah to be a physical leader who would build a physical kingdom of Israel, build a physical temple, and drive out physical enemies. When Jesus came as the Messiah, they rejected Him. If the teaching that Jesus will come a “second time” physically continues to be believed by the people of God, then the people of God will fail to recognize the coming of the Lord Jesus.

Now we will examine the Greek term PAROUSIA, which is often translated as ‘coming’ in various Bible versions. As we know, the term parousia appears 24 times in the New Testament and actually always means presence. It never means “coming” or “coming again.”

We will take only a few examples of the occurrence of parousia in the New Testament to demonstrate that it should be translated presence. There is a golden rule in word studies: the meaning of a word is determined by how it is used in a sentence.

Let us look at the first example in 1 Thessalonians 5:23–24: “May the God of peace sanctify you entirely, and may your spirit and soul and body be kept blameless at the coming (Parousia) of our Lord Jesus Christ.” If parousia is translated “coming,” then this verse would mean that Paul believed and hoped that the spirit, soul, and body of believers would be preserved until the “second coming” of the Lord—which after 2000 years has still not occurred. Paul did not mean this. Parousia should be translated presence. Thus the verse would read: “…kept blameless in the PRESENCE of our Lord Jesus Christ.”

Let us look at another example in 1 Thessalonians 3:13: “…so that He may establish your hearts blameless in holiness before our God and Father at the coming (Parousia) of our Lord Jesus with all His saints.”

If parousia is translated “coming,” the meaning becomes confusing, as if Paul did not care about the holiness of believers ‘now’, but only at His future coming. That is not Paul’s intention. If parousia is translated presence, the verse reads: “…that He may establish your hearts blameless in holiness before our God and Father in the PRESENCE (Parousia) of our Lord Jesus.”

Let us look at one more example, Matthew 24:27: “For as lightning comes from the east and flashes to the west, so will be the coming of the Son of Man.” This verse seems to say that the coming of the Son of Man will be a sudden event in the physical sky like lightning flashing from east to west. That is not the meaning. The key lies in the Greek word translated ‘lightning’, which is ASTRAPE. Strong’s defines it as ‘a flash of lightning, brightness, luster’. It comes from ASTRAPTO, meaning lightning or glare.

Scholars understand this term as a ‘bright radiance from a source of light’, not a sudden flash moving from one location to another. If the coming of the Lord were like lightning appearing only in one place, it would contradict other verses that say “every eye will see Him.”

So what light shines from east to west? It is the light of the sun. And we know that the Lord is a sun to us (Psalm 84:11). His light illuminates our spirit, soul, and body so that they may be preserved blameless. Therefore the verse should be understood as: “For as the brightness shines from the east and gives light to the west, so will be the PRESENCE (Parousia) of the Son of Man.” This means His presence is like sunlight that increasingly illuminates our whole being. Thus, every occurrence of Parousia in the New Testament should be translated presence. In conclusion, the presence (parousia) of the Lord continues within us until our whole being is fully permeated by Him.

We have discussed the term PAROUSIA, often translated “coming.” In fact, it never refers to the act of arriving but to ‘the presence of someone who has already come’. In the New Testament it is never connected with a physical coming of the Lord. Thus Parousia means presence. Where two or three gather in His name, there the Lord is. That is His presence. That is His coming. The Parousia of Jesus Christ is the presence of Jesus Christ—past, present, and future. Jesus said, “I am with you always, even to the end of the age.”

Now we will examine the second Greek term: APOKALUPSIS. This word comes from the verb apokalupto, meaning ‘to reveal’ or ‘to uncover’. It emphasizes revelation—something previously hidden being unveiled.

Jesus has always been present—past, present, and future—but not visible to the physical eye. Through the work of the Holy Spirit, His presence is revealed. Apokalupsis is about seeing what was previously hidden. For example Romans 8:19: “For the creation waits in eager expectation for the revealing (Apokalupsis) of the sons of God.”

1 Peter 4:13: “…so that you may rejoice when His glory is revealed (Apokalupsis).” When we read Romans 8:19–23 we understand that all creation waits to be freed from bondage to decay. When will this begin? When the sons of God are revealed. At present the sons of God have not yet been revealed. They are still being formed, processed, and refined until the time they are manifested.

Colossians 1:27 says: “Christ in you, the hope of glory”. When Christ reveals Himself, we also will be revealed with Him in glory. When will this happen? When the sons of God are revealed (Apokalupsis).

Therefore, our hope of glory is within us—Christ in our inner being. We do not look up into the sky waiting for Christ to come down from heaven. We are being formed so that Christ within us will appear in glory. This is the moment when the sons of God are revealed—the hope of creation to be delivered from the bondage of corruption and enter the freedom of the glory of the children of God. This is the Apokalupsis of the sons of God.

Finally, let us look at the use of Apokalupsis in the book of Revelation. Revelation 1:1 says: “The revelation (Apokalupsis) of Jesus Christ…”. The book of Revelation unveils Jesus Christ. And this Jesus Christ stands ‘among the lampstands’ (1:13). As the revelation continues, we see how Christ calls His ‘overcomers’ in every church age.

Thus the Apokalupsis of Jesus Christ becomes the Apokalupsis of Jesus Christ and His overcomers. In due time all creation will see this revelation and will be set free into the glorious liberty of the children of God. Amen.

Now we will discuss the third Greek term related to the coming of the Lord: EPIPHANEIA, which appears six times in the New Testament. We have seen that Parousia means presence. His presence exists in the past, present, and future, but it is not visible to the physical eye. We also discussed Apokalupsis, the unveiling or revelation through which we perceive His presence.

Epiphaneia comes from a verb meaning ‘to shine upon’, ‘to bring to light’, ‘to appear’, or ‘to manifest’. As a noun it means ‘manifestation’ or ‘brightness’. In classical Greek it was used for a divine being who becomes visible, or for the sun appearing after dark clouds pass. Thus the best translation of Epiphaneia is manifestation.

For example, in 2 Thessalonians 2:8: “…whom the Lord Jesus will destroy with the breath of His mouth and bring to nothing by the appearance (Epiphaneia) of His coming (Parousia). Young’s Literal Translation renders it: “…and shall destroy with the MANIFESTATION (Epiphaneia) of His presence (Parousia).” The manifestation of His presence destroys the lawless one.

If we arrange these three Greek terms, we see a sequence: Parousia (Presence) → Apokalupsis (Revelation) → Epiphaneia (Manifestation). The presence of the Lord is always available to us. But we need revelation to realize it. And when the veil is removed, the manifestation of His presence follows.

Thus manifestation is the direct result of revelation. When His presence is unveiled, the power and glory of His presence will be manifested. This manifestation is progressive in our lives. Day by day His presence becomes more manifested within us. We grow from glory to glory.

In closing, all creation longs for the manifestation of His presence. Creation groans under the bondage of death—a realm where His presence is not manifested at all. But when His presence is manifested, His power and glory will liberate all creation.

And how does the Lord accomplish this? By forming you and me through a process of discipline. The process of crushing and suffering so that His life may be forged within us. When His life has matured and is manifested, then all creation will experience liberation through the power and glory of His presence… Hallelujah.

Now we will enter the fourth Greek term related to the coming of the Lord, namely PHANEROSIS. Phanerosis is a noun, while its verb form is PHANEROO. This term means to appear or to manifest. The term Epiphaneia, which we discussed earlier, also means manifestation, but it is different from Phaneroo. Phaneroo is often used when someone manifests another person, such as the Son manifesting the Father, or when we manifest Christ who is within us. Therefore, when the Bible uses the term Phaneroo, it does not mean that the Lord manifests Himself TO us, but THROUGH us. In other words, someone manifests another person.

Let us see how the term Phaneroo is used. John 17:6: “I have manifested (Phaneroo) Your name to the men whom You gave Me out of the world…”

2 Corinthians 4:10: “…so that the life of Jesus also may be manifested (Phaneroo) in our body.”

Colossians 3:4: “When Christ, who is our life, is manifested (Phaneroo), then you also will be manifested (Phaneroo) with Him in glory.”

1 Timothy 3:16: “…He who was manifested (Phaneroo) in the flesh…”

1 John 1:2: “…which was with the Father and was manifested (Phaneroo) to us.”

1 John 4:9: “In this the love of God was manifested (Phaneroo) among us…”

The purpose of the PHANEROSIS of Christ is so that humanity may SEE God. Seeing here means knowing Him, having the correct perception of Him. Likewise, our Phanerosis with Him in glory (Colossians 3:4) aims so that all people may know Him. We become salvation for all creation.

As a closing thought, let us examine Luke 2:30–31: “for my eyes have seen Your salvation, which You have prepared before the face of ALL PEOPLES.” Young’s Literal Translation renders it as ALL THE PEOPLES. This means that all humanity, in due time, will SEE the salvation of the Lord. When our Phanerosis with Him in glory takes place, at that time we become His salvation prepared for all mankind.

Now we will study the coming of the Lord as the Morning Star. In the book of Revelation, the morning star is mentioned twice. Let us look at Revelation 22:16: “…I am the Root and the Offspring of David, the bright Morning Star.” Young’s Literal Translation states: “…I am the root and the offspring of David, the bright and morning star.”

The ‘eastern star’ referred to here is the ‘morning star’. The Greek term used for ‘morning’ is PROINOS, referring to something related to ‘dawn’, ‘sunrise’, or ‘daybreak’. In other words, the morning star appears before the morning arrives or before the sunlight appears.

This morning star is not the sun. In our solar system, the morning star is the bright planet Venus, which appears in the east at certain times of the year. This star usually appears in the darkness of the night, perhaps around four in the morning. Therefore, those who are not watching in the darkness of the night will not see the appearance of this morning star.

This morning star is the Lord Jesus, who comes in the darkness of the night. Those who are not watchful will certainly not experience or enjoy His coming. But for us who are watchful and waiting for Him, who are not absorbed in the “darkness of the night”, the Lord Jesus appears to us as the bright Morning Star.

Being absorbed in the “darkness of the night” does not necessarily mean engaging in evil activities done at night. Rather, it refers to any activity done at any time that causes us not to wait for the Lord. Even “full-time” church workers or ministers who are extremely busy preaching here and there may feel the need for rest or retreat because they lack time for fellowship with the Lord. Being absorbed in such busyness of ministry is also what we mean by being absorbed in the “darkness of the night.”

The second appearance of the morning star in Revelation is found in Revelation 2:26–28: “And he who overcomes and keeps My works until the end… to him I will give the morning star.” Revelation chapters 2 and 3 contain the Lord’s call to the overcomers. The church has fallen because of the teachings of Jezebel, the Nicolaitans, and Balaam. The Lord calls His overcomers. These overcomers do not necessarily have to be famous people in today’s fallen Christian world; they may simply be ordinary people who do not participate in the church’s decline. Perhaps they are people who are “not busy in church ministry,” yet have a passion to fellowship with the Lord, remain watchful, and faithfully carry out their responsibilities wherever they are placed.

As a closing thought, let us compare the morning star with the Sun of Righteousness. In Malachi 4:2 it is written: “But for you who fear My name, the Sun of Righteousness shall arise with healing in His wings…”. We know that the Sun of Righteousness refers to the Lord Himself, namely Christ, the Sun of righteousness. In our solar system, the morning star appears before the sun. After the morning star illuminates the earth with its gentle light, then the sun shines upon the earth so that the earth receives its life.

The morning star represents His overcomers as the FIRSTFRUITS, meaning that there will still be another harvest afterward until the whole earth is illuminated by the sun. As firstfruits, we will be used by Him until the whole earth is filled with His glory—hallelujah.

We have already seen that the Morning Star is the Lord Jesus as the descendant of David (Revelation 22:16), and that the morning star appears around four in the morning before the sunlight follows. The coming of the Morning Star in certain seasons of the year can only be seen and enjoyed by those who are watchful and not absorbed in the darkness of the night. To the overcomers the Lord also promises to grant the morning star (Revelation 2:28). In reality, for the overcomers the Morning Star is ‘the glory of Christ within’. Christ in you, the hope of glory…

Now we will discuss the Sun of Righteousness, which appears after the morning star that we have just discussed. Let us look again at Malachi 4:2: “But for you who fear My name, the Sun of Righteousness shall arise with healing in His wings…”. The Lord Jesus is the Sun of righteousness, for Psalm 84:11 says: “For the LORD God is a sun and shield…”.

Thus, the Lord Jesus first appears as the Morning Star, illuminating the depths of our hearts gently, and later He comes as the Sun, illuminating the depths of our hearts fully. In Matthew 24:27 it is written: “For as the lightning comes from the east and flashes to the west, so also will the coming (Parousia) of the Son of Man be.”

We have discussed the meaning of this verse, namely that His presence is like sunlight that grows brighter and brighter, shining upon our entire being. The presence of the Lord Jesus as the Sun illuminates our inner being gradually, thus fulfilling Proverbs 4:18: “But the path of the righteous is like the light of dawn, which shines brighter and brighter until full day.”

Here again we see that the concept of the Lord’s coming is not physical. The coming of the Lord is an ‘inward reality’. If our understanding of the Lord’s coming is merely that Jesus will come from the sky visibly to the physical eyes, then we have already lost much of the true understanding of His coming. It is time for us to see the ESSENCE of the Lord’s coming—that it occurs spiritually within our inner being.

In closing, we see that the coming of the Lord is likened to the sun, which we know rises in the east and sets in the west. The coming of the Lord is from east to west. If we observe the history of God’s movements, we will also see this principle of from east to west. We can see several examples of God’s movement from east to west:

First, Cain went east of Eden, moving away from the Lord (Genesis 4:16).

Second, Abraham went from Babylon to Canaan, which means moving from east to west.

Third, Lot chose the direction of Sodom and Gomorrah, toward the east (Genesis 13:11).

Fourth, the entrance of the Tabernacle was from east to west (Exodus 27:13–16).

Fifth, the movement of the Gospel was also from east to west. After Jerusalem was destroyed, the center of the Gospel moved to Greece, then Asia Minor, then penetrated Rome, continued westward to Germany (Luther), to England (revivals), and further west to America. The Pentecostal revival, the Latter Rain Movement, and others occurred in America. Even today, America is still the country that sends the most missionaries.

If the coming of the Lord that fulfills the Feast of Tabernacles has not yet arrived, then perhaps the movement of God will continue westward from America, which, if we look at the globe, leads toward China, Korea, Japan, and Russia. Perhaps it is not a coincidence that America is currently engaged in a trade war with China, which many believe China may win. Will the next center of God’s movement be in China? We do not know. But the principle remains that God’s movement goes westward, just like the sun that rises in the east and sets in the west.

Now we will discuss the coming of the Lord as rain. Let us examine several verses. Hosea 6:3: “He will come to us like the rain, like the latter and former rain to the earth.” James 5:7–8: “Therefore be patient, brethren, until the coming of the Lord… See how the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and the latter rain.” Psalm 72:6: “He shall come down like rain upon the mown grass, like showers that water the earth.” This is a Messianic Psalm, where the King of Glory comes down like rain that waters the earth.

In the region of Palestine there are rainy seasons called the early rain and the latter rain. The early rain comes when the seed has just been planted in the earth. Six months later comes the latter rain, which makes the growing seed ready for harvest. Thus, the farmer who has just planted the seed hopes for the early rain so that the seed can begin its growth. Later, when the seed has begun to mature, the farmer hopes for the latter rain so that the seed may mature fully and be ready for harvest.

From the verses above we see that the coming of the Lord is likened to rain. What kind of coming of the Lord is symbolized by the early and latter rain? Let us read Joel 2:23: “Be glad then, you children of Zion… for He has given you the former rain faithfully, and He will cause the rain to come down for you—the former rain and the latter rain as before.”

It is not a coincidence that Peter quoted Joel 2:28–32 when he preached at the outpouring of the Holy Spirit on the day of Pentecost. The context of Joel chapter 2 is the Lord’s promise of restoration for the children of Zion, and this restoration occurs through the outpouring of the Spirit.

Therefore, we can conclude that the coming of the Lord as rain—the early rain and the latter rain—refers to the outpouring of the Spirit, where the early outpouring occurred at the Feast of Pentecost.

What about the latter outpouring of the Spirit? Many believe that the latter outpouring began with the restoration through Martin Luther and continued with the outpouring of the Holy Spirit known as the Latter Rain Movement, which began in 1948 in America.

Finally, let us return to Joel 2:24: “The threshing floors shall be full of wheat, and the vats shall overflow with new wine and oil.”

The purpose of the early and latter rain is HARVEST. The seed that was sown receives the early rain and the latter rain so that it grows and matures until there is a harvest. In Joel 2:24, that harvest is wheat, wine, and oil.

In the Old Testament the harvest was wheat, wine, and oil. But what about in the New Testament? In John 12:24, the Lord Jesus likened Himself to a grain of wheat that falls into the ground and dies, producing much fruit. The fruit of the death and resurrection of the Lord Jesus is the sons of God, conformed to His image. Thus, the harvest in the New Testament context is the sons of God. At the end of the age, when this harvest occurs, the sons of God will be revealed and will restore creation (Romans 8:19–21).

Now we will discuss the coming of the Lord with clouds. Let us examine several verses. Daniel 7:13–14: “I was watching in the night visions, and behold, One like the Son of Man, coming with the clouds of heaven… Then to Him was given dominion and glory and a kingdom…”. Revelation 1:7: “Behold, He is coming with clouds, and every eye will see Him…”. Mark 14:62: “You will see the Son of Man sitting at the right hand of the Power, and coming with the clouds of heaven.”

Daniel 7 explains that the Son of Man who receives authority, glory, and an everlasting kingdom is the Messiah awaited by Israel. The verse clearly states that the Messiah comes with the clouds of heaven. Revelation 1:7 also states that Jesus comes with clouds and every eye will see Him. Jesus Himself told the high priest that He would come with the clouds.

The question is: Are these clouds physical clouds, formed from evaporated water that cools and becomes white clusters in the sky? Too many people teach the Bible with a purely natural mind, so that believers expect Jesus to come from the physical sky and be seen with physical eyes by all people.

Let us examine several verses that explain these clouds. Exodus 13:21: “And the LORD went before them by day in a pillar of cloud to lead the way, and by night in a pillar of fire…”. It must be understood that there was only one pillar leading Israel. The pillar of fire is also called the pillar of cloud (Exodus 14:19; Numbers 9:21). Thus, the pillar that led Israel was a pillar of cloud containing fire.

This pillar became a dark cloud during the day, protecting Israel from the scorching desert sun, and at night it became a pillar of fire, giving light and warmth in the cold desert air. Therefore, this cloud was not a physical cloud. The pillar of cloud containing fire is the cloud of the Lord’s glory (Exodus 40:34–35).

Returning to Revelation 1:7, which says that He (Jesus) comes with clouds, the phrase ‘He comes’ comes from the Greek term ERCHOMAI. This Greek term appears in the third person singular, present indicative.

Those who understand the conjunction of verbs know what this means: First, He comes as a present reality.

Second, because the verb ‘comes’ is in the present indicative, it also means He is in the act of coming. In other words, He comes now, He is coming now, and He continues to come. Thus, more than one coming of the Lord is implied in the term Erchomai.

Meanwhile, the expression ‘clouds’ carries the meaning of the Lord’s witnesses or the saints (Jude 14, I Thessalonians 3:13, Zechariah 14:5). Therefore, the meaning of Revelation 1:7 is that Jesus ‘is coming, continues in the act of coming, and will come together with His saints’. This is the meaning of His coming with the clouds.

Now we will discuss the coming of the Lord as King. When speaking about the coming of the Lord as King, we must also speak about the kingdom, because a kingdom is the realm or territory of a king’s authority. The word kingdom comes from king and domain (territory of authority), therefore a kingdom is the territory under the authority of a king. Jesus is the King, and His realm of authority is the heavenly realm. That is why when Pilate asked, “Are You a king?” Jesus answered that for this purpose He was born, yet His kingdom is not from here (not of this world). This does not mean that Jesus has no authority over the whole earth. Jesus said that all authority in heaven and on earth has been given to Him. However, it means that the sphere of Jesus’ kingdom is the heavenly realm.

Nevertheless, we must understand that the Father’s plan is that the kingdom of heaven be established on the earth. That is why Jesus taught us to pray that the kingdom of heaven would come to the earth. It is in this sense that we speak about the coming of Jesus as King.

Before we look further, we must clearly understand where the kingdom of heaven is. Let us look at two verses that speak about this. First, Luke 17:21: “…for indeed the Kingdom of God is among (ENTOS) you.” Second, Matthew 23:26: “…first cleanse the inside (ENTOS) of the cup, so that the outside of it may also become clean.”

The Greek term ENTOS (which appears only twice in the New Testament) is translated as ‘among’ in Luke and ‘inside’ in Matthew. Both translations cannot be correct. The golden rule in understanding the meaning of a word is to see ‘how the word is used in a sentence’. In Matthew 23:26, the usage of ‘entos’ makes it impossible to translate it as ‘among’. Therefore, it is clear that ‘entos’ must be translated ‘inside’, so that Luke 17:21 becomes: “Indeed, the Kingdom of God is within you.”

Truly, the Kingdom of God or the Kingdom of Heaven is ‘within you’. If we look at the context of Luke 17, the kingdom of heaven was ‘also within the Pharisees’ who opposed Jesus, but the ‘effect or influence’ of the kingdom was absent because they did not believe.

Therefore, the kingdom of heaven is within us. Because of this, the kingdom of heaven ‘has already come, is coming, and will come’. The kingdom has ‘already come’ into us because it is within us. It ‘is coming’ in the sense that it is growing within us—meaning Jesus as King increasingly rules and governs every aspect of our lives. And it ‘will come’ in the sense that we will appear (manifest ourselves with Jesus in glory) when the ‘seventh trumpet’ is sounded, when the kingdoms of this world become the kingdom of the Lord (Jesus) and of His Anointed (that is, ‘us’)—see Revelation 11:15. When the kingdom of heaven comes to the earth, we will reign together with the Lord Jesus. This is the meaning of His coming as King.

The event of Jesus coming as King that we await is also written in Romans 8:19, Colossians 3:4, Jude 14, and other passages that affirm the coming of the Lord ‘with His saints to rule the earth’. If we understand the coming of the Lord Jesus as King whose kingdom is within us, then we will not wait for Jesus to come from the physical sky with a physical throne, perhaps descending to physical Jerusalem to rule the earth from there. Such a literal teaching comes from a fallen Christianity. The overcomers certainly realize that the Kingdom of Heaven is within them… Christ in you, the hope of glory…

Revelation 19:11–16: “Then I saw heaven opened, and behold, a white horse. He who sat on it is called Faithful and True, and in righteousness He judges and makes war. His eyes were like a flame of fire, and on His head were many crowns. He had a name written that no one knew except Himself. He was clothed with a robe dipped in blood, and His name is called The Word of God. And all the armies in heaven followed Him; they rode on white horses and were clothed in fine linen, white and clean. And out of His mouth came a sharp sword with which to strike the nations. And He will shepherd them with a rod of iron, and He treads the winepress of the fury of the wrath of God Almighty. And on His robe and on His thigh He has a name written: KING OF KINGS AND LORD OF LORDS.”

Now we will speak about the coming of the Lord on a white horse. In the verses above it is explained that the Lord Jesus rides a white horse, and all the armies in heaven follow Him, also riding white horses and clothed in fine linen, white and pure. Here the Lord Jesus has many names: Faithful and True, The Word of God, King of kings and Lord of lords, and even a name that no one knows.

The purpose of the coming of the Lord Jesus together with the armies of heaven is to judge all nations with righteousness and also to shepherd them. The instrument used by the Lord Jesus and His armies is a sharp sword, which is the Word of God.

Who are the armies in heaven that follow Him? These armies wear fine linen, which is the righteous deeds of the saints (Revelation 19:8). Likewise, in Jude 14 it is written, “…behold, the Lord comes with ten thousands of His saints.” Also, the overcomers in Revelation 2:26–27 are given authority over the nations, and when the seventh trumpet is sounded, the kingdom of the world is handed over to the Lord and to His anointed saints (Revelation 11:15). Therefore, we can conclude that the armies in heaven who follow Him are the overcomers in every church age.

When will the Lord Jesus come with His overcomers to rule and judge all nations with the sword of the Word of God? According to Revelation 11:15, this happens when the seventh trumpet is sounded, but we do not know when this will occur. However, for His overcomers who will be entrusted to use the sword of the Word of God to judge the nations, they themselves must first be judged and subdued by the Word of God. For His overcomers, the Lord Jesus has already come, is coming, and continues to come with the sword of His Word to judge and subdue. The overcomers must first be conquered by the Word of God before they can be entrusted to conquer and judge the nations with the sword of the Word of God.

Therefore, as the overcoming people of God, we do not wait for the Lord Jesus to come from the physical heavens riding a white horse to rule the nations. For us, the Lord Jesus comes every day with the sword of His Word, judging, subduing, disciplining, and breaking our rebellion until we are conquered by His Word. Then, in His time, He will reveal Himself, and we also will be revealed with Him in glory. That will be the time when we reign with Him. That will be the moment when the Lord Jesus and His overcomers reveal themselves to the nations to judge, subdue, and rule until the Father becomes all in all.

Now we will discuss the coming of the Lord as the Bridegroom. His coming as the Bridegroom occurs when the time for the marriage of the Lamb has arrived. But we must understand several things before we can grasp this matter.

Many Christians have the concept that the coming of the Lord is a single historical event in the future—often called the Second Coming—when Jesus will come from the physical heavens to take (rapture) His bride (the church), and there will be a meeting in the air, which is understood as the marriage of the Lamb. Those who are not taken will experience the great tribulation together with the Antichrist. But is this physical understanding really what the Bible means?

Let us look at several passages of Scripture to explain the coming of the Lord Jesus as the Bridegroom. Colossians 1:27 says, “…Christ in you, the hope of glory.” (Young’s Literal). Our Bridegroom is within us, within our spirit. He will not come from the physical heavens to take up His bride. The marriage of the Lamb will occur within us. The question is: are we ready as His bride?

We know that marriage speaks of ‘union’. The bride must be someone who has matured, someone who is ready to unite with the bridegroom, someone who is ready to leave everything in order to be united with Him. First Corinthians 6:17 says, “But he who is joined to the Lord becomes one spirit with Him.” This is the marriage—when we become one spirit with Him. But again, have we joined ourselves to the Lord, or are we still bound by many things in this world?

Matthew 25:1–13, the parable of the wise and foolish virgins, helps explain what we are discussing. The foolish virgins were not ready to welcome the bridegroom, while the wise virgins were ready to receive him. There is one phrase in this passage that we should carefully reflect upon. Verse 6 says, “…Behold, the bridegroom comes! COME OUT to meet him.” (ILT version).

The Indonesian Literal Translation (ILT) uses the term COME OUT, which is very helpful in explaining the readiness of the bride. When we compare this phrase COME OUT with Revelation 18:4, the issue becomes clearer. Revelation 18:4 emphasizes that God’s people must COME OUT of the Babylon system, which is the harlot woman. This harlot is not the bride of the Lamb. The marriage of the Lamb can only occur after the harlot is judged.

Notice Revelation 19:2,7 which says, “…for He has judged the great harlot…” (v.2) “…for the marriage of the Lamb has come, and His bride has made herself ready.” (v.7). So after the harlot is judged, the marriage of the Lamb can take place.

What does this mean for the people of God? Revelation 18:4 emphasizes that God’s people must COME OUT from the confusion of Babylon, from the harlot, because the bride of Christ is a virgin (2 Corinthians 11:2; Revelation 14:4). God’s people must come out from the “Babylon” programs that seek greatness, the busyness of religious commerce, and the fleshly ambitions within the Christian world. Everything that causes us to become careless and unprepared to unite with CHRIST WHO IS WITHIN, we must lay aside.

As a closing thought, let us look at the condition of the last-days church symbolized by the church of Laodicea (Revelation 3:20). The Lord Jesus is not inside this church, even though it considers itself rich and lacking nothing. The Lord Jesus, as the Bridegroom, stands outside knocking at the door of this church. O people of God… COME OUT, welcome the Lord Jesus as the Bridegroom… Hallelujah…

Malachi 3:1–3 says: “Behold, I send My messenger, and he will prepare the way before Me. And the Lord whom you seek will suddenly come to His temple, even the Messenger of the covenant in whom you delight. Behold, He is coming,” says the LORD of hosts. “But who can endure the day of His coming? And who can stand when He appears? For He is like a refiner’s fire and like launderer’s soap. He will sit as a refiner and purifier of silver; He will purify the sons of Levi and refine them like gold and silver, so that they may offer to the LORD an offering in righteousness.”

Now we will talk about the coming of the Lord as a refiner’s fire and as launderer’s soap. It is explained here that the Lord comes into His temple. When this prophecy was written, His temple referred to the physical temple of the Jewish people in Jerusalem. But the fulfillment of this prophecy in the New Testament era has a different meaning regarding His temple. In the New Testament age, we know that His temple is the Body of Christ. Therefore, this prophecy is fulfilled when the Lord comes into the church.

The coming of the Lord into the church is to purify and cleanse, like a refiner’s fire and launderer’s soap. The purpose of this purification and cleansing is so that the servants of the Lord may become those who offer righteous offerings to Him.

In reality, the temple built by Solomon, as well as the temple rebuilt by Zerubbabel and later renovated by King Herod, was destroyed because much idolatry occurred among the priests, the Levites, and even among the people of Israel. Also, in the time of the Lord Jesus, the temple had become a den of robbers because its leaders were conducting business within the temple.

Today the Body of Christ has also been divided into thousands of denominations, and much religious commerce occurs, just as in the days of the Jewish temple. In such conditions, the Lord needs to come like fire and soap that purify and cleanse.

Before discussing this further, we need to understand the difference between serving God in the realm of blessings, gifts, and miracles, and serving God in a higher realm where His servants have passed through the refining fire.

If someone serves God only in the realm of blessings and gifts, there is a great possibility that he will misuse God’s grace for money, position, and popularity. Servants like this will not stand in the day of judgment, as written in Matthew 7:21–23.

However, those who are called to go further with the Lord through the refining fire have learned to offer sacrifices that are pleasing to Him. Many are called, but few are chosen. Indeed, many are called to serve God in the realm of blessings and gifts and become famous in the Christian world today, but only a few are chosen to be processed further by the Lord. The refining fire is not pleasant from a human perspective. It is even said in the verse above that the Lord sits while refining. To sit means it takes time. The work of refining is a process that takes time—sometimes several years, even tens of years. Faithfulness is required from those who are chosen to go through this process. Thus it is fulfilled that the overcomers are those who are called, chosen to be processed further, and faithful in the Lord’s process.

The Lord comes to those who will be processed further. The Lord comes to those who are chosen to pass through the refining fire. The Lord does not come later as a “second coming” as many people believe. Rather, the Lord comes NOW to those who are chosen to be processed further.

If the Lord comes into our lives today as a refining fire, do not complain, my brother… Do not compare our lives with those who live easily, serving God with blessings and gifts… Let us learn to be faithful in the Lord’s process. One day we will offer sacrifices that are pleasing to the Lord. Hallelujah.

Now we will look at the coming of the Lord in the power of His resurrection. When does the Lord come in the power of His resurrection? Let us look at 1 Peter 1:3: “…who according to His abundant mercy has begotten us again through the resurrection of Jesus Christ from the dead…” Here we see that we are born again because of the resurrection of Jesus. If we apply this to the Lord’s disciples, the disciples experienced the new birth and received life (zoe) when Jesus breathed on them after His resurrection (John 20:22). The zoe life that the disciples received is resurrection life. When the Lord gave resurrection life to the disciples, at that moment the Lord came in the power of His resurrection.

For us, the coming of the Lord in the power of His resurrection occurs when we believe and receive Him as our Lord and Savior. At that moment the Lord comes to us in the power of His resurrection. Before we discuss further the resurrection life (zoe) that we receive when we are born again, we need to revisit what happened to Adam and Eve when they fell into sin.

To Adam and Eve, God said that they would die if they ate from the tree of the knowledge of good and evil. We know that the term ‘die’ in the Hebrew text is MUT TAMUT, which should be translated ‘dying thou dost die’ (Young’s Literal) or ‘dying you will die’.

This means that when Adam ate the forbidden fruit, he immediately died in the sense that he received the life of death, and afterward he began the process that would lead to physical death. Thus, when Adam ate the fruit, his spirit and soul immediately died because they were cut off from the zoe life symbolized by the Tree of Life, while his body died after undergoing a process of death over a period of time.

When we are born again or born of God, we receive the life of God which, although still in the form of a seed, will continue to grow and swallow up death, as emphasized in II Corinthians 5:4. Life swallowing up death—this is what happens to those who possess the resurrection life of Christ. Day by day the Lord comes in the power of His resurrection, and His life continually swallows up death so that we experience metamorphosis. Metamorphosis is a transformation of form. Just as a caterpillar changes form into a butterfly, so by His resurrection life we are transformed from mortal humans into immortal humans in whom our spirit, soul, and body become like Him and in His image.

As a conclusion, let us consider Philippians 3:20–21: “For our citizenship is in heaven, and FROM THERE we also eagerly await the Lord Jesus Christ as Savior, who will transform our lowly body so that it may be conformed to His glorious body, according to the power by which He is able to subject all things to Himself.”

This verse emphasizes that our citizenship is in heaven. We are citizens of heaven. Through His resurrection life that continues to grow within us, our spirit and soul become increasingly aware that we are indeed already in heaven and have become citizens of heaven. And FROM THERE ALSO, that is, from our existence in heaven, we await the Lord Jesus Christ who will transform our mortal body so that it becomes like His glorious body. We are not waiting for the Lord Jesus to come from heaven to earth in order to lift our bodies (rapture) into the clouds. We are already in heaven, and from there we await the Lord Jesus who will transform our bodies to be like His body… Hallelujah.

Up to this point, our understanding of the concept of the coming of the Lord is not the “second coming of the Lord” concept commonly held in Christianity today. The Christian world generally understands that Jesus comes twice: first, when He came as the Lamb of God who died on the cross to redeem humanity’s sins; and then He will come again a second time as the righteous Judge. Of course this teaching is often accompanied by teachings about the rapture, the coming of the Antichrist, the great tribulation, and so on. Bible teachers who support the concept of the second coming of the Lord always connect verses about the coming of the Lord with a future event which they call “the second coming of Christ.”

If our concept of the coming of the Lord is the same as the concept described above, then we have lost much of the biblical understanding of the Lord’s coming. As we have discussed so far, the coming of the Lord is ‘progressive’, meaning it advances. The coming of the Lord is ‘past, present, and future’. The Lord has come, is coming, and will come. The Lord Jesus also does not come physically as He did the first time, because after His resurrection He became the life-giving Spirit and dwells within our inner being. The coming of the Lord is ‘in and through His saints’.

Now we will discuss the coming of the Lord as Judge, or His coming in judgment. Let us examine several verses before entering the discussion. Isaiah 26:9: “…for when Your judgments are in the earth, the inhabitants of the world will learn righteousness.” II Thessalonians 1:7–10: “…when the Lord Jesus is revealed from heaven… dealing out retribution… when He comes on that day…” Psalm 96:13: “…for He is coming to judge the earth…” I Peter 4:17: “…for it is time for judgment to begin with the household of God…”

Many people understand God’s judgment to be the same as God’s punishment. It is true that whatever a person sows, that he will also reap. But God’s judgment is more than mere punishment; it is corrective. Therefore, when the Lord comes to judge the earth, it is so that humanity may learn righteousness.

And we see that judgment begins first in the house of God. We, His saints, will be judged first. What does it mean that the Lord judges His church first? So that the Lord may obtain His firstfruits, His overcomers, and then through these firstfruits the Lord will judge the earth so that the earth may learn righteousness. Jude 14–15 affirms: “…Behold, the Lord comes with ten thousands of His saints to execute judgment upon all…”. This judgment of the Lord through His saints will continue until the Father becomes all in all, because the purpose of judgment is ‘restoration’ or total restoration.

When does the Lord come as Judge for His saints? When someone experiences the new birth or is born of the Spirit, at that moment he begins to experience the judgment of the Lord. The Lord’s correction and discipline continue throughout the life of that saint. If that saint responds correctly to the Lord’s judgment, then in the age to come he will reign and judge together with the Lord. Thus, the Lord comes as Judge for us when we are born again. And He has come, is coming, and will continue to come as the Judge who corrects and restores our lives. May we respond correctly to the Lord’s judgment in our lives today so that in the coming age we may reign and judge with Him toward total restoration, until the Father becomes all in all. Amen.

I Thessalonians 4:16–17:

“For when the signal is given, namely when the archangel calls out and the trumpet of God sounds, the Lord Himself will descend from heaven, and those who have died in Christ will rise first. After that, we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever”.

The term KELEUSMA, translated ‘shout’ (calls out), comes from the word KELEUO, meaning a command urging someone to do something—a commanding cry, a battle shout like the command of a general to his army. The Lord Himself will descend from heaven and cry out words of command like a general addressing his troops.

Now we will discuss the coming of the Lord in the shout. But we should not immediately assume that the Lord will come from the physical sky and shout a battle cry that will be heard by everyone on earth. The Lord Jesus said, “My sheep hear My voice” (John 10:27). The religious world in Jesus’ time (Judaism) could not hear His voice; indeed, they rejected and killed Him. Christianity today has also become a system, and of course it cannot hear the voice of the Lord from heaven. Only the Lord’s sheep—those who follow Him wherever He goes—sheep who are not bound by organizational regulations or human programs—only these sheep who have the freedom to follow the Lord will hear the battle shout of the General, our Lord Jesus Christ.

Nor should we think that the Lord descends from heaven in the sense of the physical sky and is seen by everyone. The kingdom of heaven is within us. Luke 17:21: “…the kingdom of God is within you (Greek: ENTOS = within).” Therefore, from within our inner being the Lord speaks and cries out the battle shout so that we may rise and become His overcomers in these last days.

When does the Lord come and speak to us? He first comes into our lives when we experience salvation. He comes and speaks words of salvation, words of repentance, words urging us to put off our old life. And He continues to come and speak to us today.

As the end-time battle approaches, He speaks so that His overcomers leave behind the noise and human ambitions of the Christian system, the trading in the temple, and the mixed teachings about tithes, firstfruits, and so on. Revelation 18:4 affirms: “…Come out of her, My people, lest you share in her sins and receive her plagues”. Have you heard His call, His battle shout, His urging to leave the confusion of Babylon? The Lord’s sheep surely hear His voice… Hallelujah.

Thus, the Lord has come, is coming, and continues to come, crying out the battle shout so that His overcomers may arise to meet the full manifestation of the kingdom of heaven on earth.

1 Thessalonians 4:16 (ILT): “For with a shout, with the voice of the archangel, and with the trumpet of Elohim, He will descend from heaven…”. The Greek language uses the preposition EN, meaning ‘in’. Thus the correct sense is: He will descend from heaven ‘in’ a shout, ‘in’ the voice of the archangel, ‘in’ the trumpet of Elohim.

Now we must understand who this archangel is. We are accustomed to imagining angels as heavenly beings with wings. This is true for the Seraphim in the book of Isaiah. However, the word angel comes from the Greek AGGELOS, which means ‘messenger’. AGGELOS simply means a messenger—someone sent to deliver a message.

Besides Seraphim and Cherubim, we see that angels can also be humans. In Revelation 19:10, the angel says to John: “Do not do that! I am a fellow servant with you and your brothers…”. John’s brothers were human beings. Therefore, that strong angel was a human. Likewise in Revelation 22:9 the angel says: “I am a fellow servant with you and with your brothers the prophets…”. The prophets were clearly human.

If angels can be humans, then who is the archangel mentioned in I Thessalonians 4:16? In the Old Testament, the Lord often appeared as the Angel of the LORD (Judges 6:20; 2 Samuel 24:16; 1 Kings 19:5–7). In Joshua 5:14 there appears a man who is the ‘Commander of the army of the LORD’, and Joshua fell down to worship Him. When we compare Old Testament passages with New Testament passages about the army of Christ, we understand that the Commander of the Lord’s army is the Lord Jesus Christ. Therefore, the archangel in I Thessalonians 4:16 is none other than ‘the Lord Jesus Christ, our Commander’.

As a conclusion, the verse says that the Lord’s coming from heaven in the archangel will first raise those who have died in Christ. This speaks of the firstfruits. We are the firstfruits who will rise first to reign with Him throughout the ages until the Father becomes all in all.

Next, we consider the ‘trumpet’. The trumpet does not refer to a literal trumpet sounding from the physical sky. Isaiah 58:1 says: “Lift up your voice like a trumpet…”. Here, the voice carrying God’s message is compared to a trumpet. Psalm 47:5–6 likewise connects God’s voice with the sound of a trumpet. Thus, the trumpet is the voice of Yahweh delivered by the messenger. The coming of the Lord occurs when His divine messages are proclaimed by the messenger.

Finally, I Thessalonians 4:16–17 speaks about being ‘caught up in the clouds to meet the Lord in the air. Many interpret this as the physical “rapture” in the future, but this interpretation arises from understanding the language in a purely literal and physical sense to escape the time of the “great tribulation” and the reign of the Antichrist. This teaching of the “rapture” is very popular, even though it actually only began in the 1800s. We will briefly review the history of this teaching so that we may understand the background that led to the emergence of the doctrine of the “rapture.”

During the time of the Reformation, Martin Luther wrote that the Pope was the Antichrist and even proved it from the Bible. Other reformers such as Knox and Calvin followed him. Through the teachings of these reformers, the Catholic Church lost thousands of people every day because many agreed with and followed the reformers. Of course, this caused the financial income of the Catholic Church to decline drastically. To address this problem, a Jesuit named Ribera (1537–1591) taught that the Antichrist would come later in the future. A priest named Cardinal Bellarmine and another Jesuit named Lacunza helped Ribera introduce this teaching. This teaching entered Evangelical Christian circles around the 1800s.

Later, Edward Irving, the founder of the Catholic Apostolic Church, taught the idea of the “rapture.” Edward Irving was a Presbyterian minister who received the teachings of Lacunza. Irving’s church was in London, and during one of the services, Margaret McDonald “prophesied” about a “secret rapture.” Afterwards, J. N. Darby, the leader of the Brethren movement, taught this idea of the rapture and popularized it through the famous footnotes in the Scofield Bible. Thus, these three people—Lacunza, Irving, and Darby—were the early teachers who popularized the doctrine of the rapture.

Many people do not realize that the doctrine of the rapture began from the effort of a Jesuit to save the Catholic Church from financial collapse caused by the Reformation movement. It was later “confirmed” by the “prophecy” of Margaret McDonald and then continued by J. N. Darby, who explained it from the Bible. Therefore, the teaching of the “rapture” DID NOT BEGIN FROM BIBLICAL INVESTIGATION.

For now, it is sufficient for us to know the brief history of the doctrine of the rapture. In the following writing, we will see that the Bible teaches a spiritual “rapture,” not a physical one as is widely known today.

I Thessalonians 4:16–17: “For the Lord Himself will descend from heaven with a shout, with the voice of an archangel and with the trumpet of God. And the dead in Christ will rise first. Then we who are alive and remain ‘will be caught up’ together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord.”

In the previous writing, we briefly discussed the history of the teaching of the “rapture” as understood by many Christians. From that brief history we can understand that the doctrine of the “rapture,” which is very popular among Christians today, did not begin with responsible biblical study, but rather from the effort of a Jesuit to avoid the pressure of the Reformers at that time. It was then followed by a “vision” from Margaret McDonald, and only afterwards did J. N. Darby quote Bible verses to “prove” all these teachings in the footnotes of the Scofield Bible.

The rapture teaching that is widely known today is very physical in nature, namely an act of evacuation by the Lord to lift His saints from the earth in order to avoid the time of great tribulation and persecution by the Antichrist. Although there are various variations of this teaching, the principle is essentially the same: the removal of the saints from the earth.

Let us first look at our passage above. The term CAUGHT UP in this verse comes from the Greek term HARPAZO, which contains the idea of an action performed quickly by someone with great skill and strength. Paul used this term when he described his experience of being caught up to the third heaven (2 Corinthians 12:2). From the context we know that Paul’s experience was spiritual and not physical, meaning that he was not physically lifted from the earth to some distant place called the third heaven. That was not the case. Rather, Paul experienced HARPAZO in the sense that, in the spirit, he was lifted into a higher spiritual realm or dimension.

Paul’s experience of HARPAZO should also be our experience, because in Ephesians 2:6 the Father has raised us up and seated us together with Him in the heavenly places. Through the process of the Father’s discipline and formation, we experience HARPAZO, meaning our spirit is lifted into the heavenly dimension, a higher realm of the Spirit, even while we are still living our natural lives on this earth. In Young’s Literal Translation it says that the Father “did seat us together in the heavenly places in Christ Jesus.” We are “caught up” and seated together with Christ in a higher spiritual realm or dimension. Even though on this earth we face many challenges, in the spirit we are already reigning together with Christ. This is the meaning of HARPAZO, or being “caught up” into a higher realm or dimension.

Therefore, we are not “caught up” physically from this earth to some distant place in order to avoid the great tribulation, but we are “caught up” spiritually into a higher dimension. Thus, even though we experience tribulation on this earth, we still appear as victors because we are already seated with Christ in heaven.

Now we will talk about the coming of the Lord where ‘His feet shall stand on the Mount of Olives’. Let us read several verses. Zechariah 14:4: “And in that day His feet shall stand on the Mount of Olives, which faces Jerusalem on the east…”. Isaiah 66:1: “Thus says the LORD: Heaven is My throne, and the earth is My footstool…”. Isaiah 60:13: “…for I will glorify the place of My feet.”

Generally, those who hold to the teaching of the second physical coming of the Lord understand Zechariah 14:4 as a prophecy that will be fulfilled literally, meaning that the feet of the Lord Jesus—imagined like the feet of a thirty-year-old man—will literally stand on the Mount of Olives. But is that really the case?

Let us consider Isaiah 66:1, which says that ‘the earth is His footstool’. I am sure no one imagines that the Lord’s “physical” feet literally stand upon the earth. We all understand that this is figurative language. The meaning of the verse is that God reigns from heaven, while the earth is the place where His authority operates. Likewise, Isaiah 60:13 does not mean that God glorifies the place where His “physical” feet stand, but rather the place where His authority works.

Similarly, Zechariah 14:4 does not mean that Jesus’ physical feet will descend from heaven and stand on the Mount of Olives. The letter to the Corinthians says that ‘the Lord is the Spirit’, and that the ‘last Adam is a life-giving Spirit’. Therefore, we should not imagine Jesus as a thirty-year-old man who once walked on the dusty land of Israel two thousand years ago.

Today Jesus Christ is the Head of the church, and the church is His Body. The feet of Jesus Christ represent the ‘part of the Body of Christ’ in the last days. This group—the “feet” of Christ—will stand on the Mount of Olives in the last days.

If “feet” are symbolic language, then the Mount of Olives is also symbolic. In the Bible, olive oil was used for the lamps in the tabernacle of God. The olive represents the source of light, and a mountain symbolizes a kingdom. Therefore, the Mount of Olives speaks of the ‘kingdom of light’, the kingdom of Christ that will come upon this earth.

The coming of Christ’s kingdom on earth will take place through the group called the “feet,” namely His overcomers in the last days. The Father is preparing and maturing the Body of Christ in these last days, namely the “feet.” It is this “feet” portion that will be manifested in the last days to bring and establish His kingdom upon the earth. Hallelujah… Prepare yourselves, sons of God… the coming of Christ’s Kingdom is within and through you… Amen.

John 14:1–3: “Let not your heart be troubled; you believe in God, believe also in Me. In My Father’s house are many dwelling places; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also.”

Now we will discuss the coming of the Lord with the purpose of bringing us ‘into Himself’. The coming of the Lord is not to bring us to “heaven” as if it were a certain geographical location somewhere far away with streets of gold where we will sing forever. God also does not come to lift us up so that we will not experience the great tribulation or the time of the Antichrist. Rather, the Lord comes to bring us ‘into Himself’.

To understand this, we must first understand what Jesus meant when He said that He would ‘go there’ to prepare a place for us. If we examine the context of John chapters 13–17, not once does Jesus speak about heaven as a location. What Jesus meant by ‘going there’ to prepare a place for us was ‘going to the Father’ (John 13:1,3; 14:12,28; 16:5,28). Jesus went to the Father through His death, resurrection, and ascension. Then Jesus and the Father came again to the disciples and made their dwelling with them (John 14:23).

The Greek word translated ‘dwelling place’ in John 14:2 is the same as in John 14:23, namely MONE. Therefore, the Father’s house is the “place” where the Father and the Lord Jesus dwell and abide within the disciples. The Father’s house is ‘us’ (Hebrews 3:6). We are the temple of the Spirit.

We must always remember that the Lord said He is the way, the truth, and the life, and that no one comes to the Father except through Him. We are accustomed to thinking of the “Father’s house” as a geographical location somewhere in the universe. Jesus never spoke about such a place. He always spoke about ‘personal relationship’. The way is the person of Jesus, and the destination is also a person—the Father.

When Jesus told the disciples that He would not leave them as orphans and that He would come again, many Christians think about His second coming, which until now they believe has not yet been fulfilled. Some even think that the Comforter, the Holy Spirit who came on the Day of Pentecost, was not the fulfillment of Jesus’ promise that He would come again. But Jesus only left the disciples for a short moment. He came again as the Holy Spirit.

Do not misunderstand PARAKLETOS. Many people make a mistake with the root word. Parakletos is often understood as ‘para’ meaning ‘beside’ and ‘kaleo’ meaning ‘to call’, so it is interpreted as someone called to stand beside and help. This understanding does not fit the context of John chapters 14–16. In this context, ‘Parakletos is another Jesus’. The Holy Spirit is the person who continues the ministry and presence of the Lord Jesus. Therefore, when Jesus promised to come again to the disciples, He truly came in the person of PARAKLETOS.

Jesus’ promise to come to the disciples has already been fulfilled. Jesus has come in the Holy Spirit and has brought the disciples ‘into the Father’. Even now, the Lord Jesus has come into us and brought us to the Father. There is no need to keep waiting for Jesus to come from the physical sky and take us to a place we call the “Father’s house.” May God’s chosen people realize that Jesus has already come as PARAKLETOS (another Jesus) within us and has brought us to the Father. Amen.

The Jewish people, until now, continue to await the coming of the Messiah whom they expect will deliver them from their enemies, rebuild the Temple, and bring peace to the whole world, where the Jews will be the “head” and the other nations the “tail.” Their concept of the Messiah as a political leader, economic ruler, and even a military commander arises from their understanding that the Messiah is the son of David. As David was, so they expect the Messiah to be, even though Jesus tried to correct their concept when He said that David called the Messiah his Lord (Matthew 22:42–45). Jesus tried to explain that the Messiah’s kingdom is in a higher realm than David’s kingdom; the Messiah’s kingdom is the kingdom of heaven. Yet they rejected Jesus who came as a carpenter’s son and who had no formal education, even though He performed many miracles before their eyes.

The same case may occur in Christianity today. Generally, Christians believe that Jesus will come a second time physically to lift up His church and take it to a faraway place called the Father’s house or heaven. When the Lord Jesus comes TO, WITH, and IN His saints, as we will discuss now, they do not receive Him. Many Christians do not welcome the coming of the Lord because their concept is physical.

Let us look at several verses to explain the coming of the Lord TO, WITH, and IN His saints. In John 14:23 it is written: “Jesus answered and said to him, ‘If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our home with him.’” Young’s Literal Translation renders it: “…unto (TO) him We will come…” According to the context, this coming occurred on the Day of Pentecost, when the Father and the Lord Jesus came in the person of the Parakletos.

Meanwhile, His coming WITH His saints is recorded in Jude 14: “Behold, the Lord comes ‘with’ ten thousands of His saints.” This is also in line with 2 Thessalonians 1:7: “…when the Lord Jesus is revealed from heaven ‘with His mighty angels’…”. We know the Greek word AGGELOS means messenger, namely people sent by God.

II Thessalonians 1:10 says: “…when He comes in that day to be glorified ‘among’ His saints…”. The term ‘among’ comes from the Greek preposition EN, which should be translated IN. Therefore, the Lord Jesus comes and is glorified IN His saints. Revelation 3:20 confirms this: “Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him…”. The Greek verb translated ‘come in’ here is EISERCHOMAI, meaning ‘to go in, come in’. In other words, Jesus enters ‘into’ the person who opens the door. Paul also said that God was pleased ‘to reveal His Son in me’ (Galatians 1:16). Thus, the Lord comes through His Spirit and enters into the inner being of His saints.

We have seen that the Lord comes in three dimensions: TO, WITH, and IN His saints. If we continue to hold the concept of a physical second coming of the Lord, we will not welcome, receive, or respond correctly to His coming. May God’s chosen people become increasingly aware and respond rightly to His coming.

In Revelation 3:3 it is written: “Remember therefore how you have received and heard; hold fast and repent. If you will not watch, I will come upon you as a thief, and you will not know what hour I will come upon you.” Luke 12:40 says: “You also be ready, for the Son of Man is coming at an hour you do not expect.”

Now we will conclude our series of discussions with the theme ‘the coming of the Lord as a thief’. In Revelation 3:3 we see the Lord’s warning to receive, hear, obey, even repent and be watchful so that the coming of the Lord will not be like a thief who suddenly comes, so that we cannot respond properly, true and to welcome His coming. We are asked to always be ready as it is said in Luke 12:40 above.

In the case of the nation of Israel, we see how they failed to welcome the Lord Jesus as the Messiah. When the Lord came to Jerusalem riding on a donkey, He wept over the city and said, “…If you, even you, had only known on this day what would bring you peace—but now it is hidden from your eyes” (Luke 19:42). Israel failed to receive Jesus as the Messiah, and as a result Jerusalem was besieged and destroyed by the Roman army in AD 70. Afterwards Israel was scattered as a nation for almost 2,000 years. For the nation of Israel, the Lord Jesus truly came as a “thief.” They were not ready to welcome Him.

Indeed, the Lord Jesus comes like a thief to those who are not watchful and who also have a wrong concept about the coming of the Lord. Israel expected the Messiah as the Son of David, and therefore they imagined the Messiah to be a military commander, a political and economic leader who would bring Israel into its golden age. But the Lord Jesus came as the Son of Man, without worldly splendor, who would establish the kingdom of heaven within the hearts of those who receive Him. The Lord desires to rule all things beginning from the inner being of man. This was what the nation of Israel did not understand, and therefore they failed to receive the Messiah.

Perhaps in the Christian world today the Lord Jesus will also come like a thief, and many Christians will not be ready to receive Him. Because of a mistaken concept, many Christians are waiting for the Lord Jesus to come from the physical sky and take His church to a faraway place in order to escape the great tribulation that will come upon the earth. They are expecting a physical coming of the Lord, which they call “the second coming of the Lord.” This will not happen, my brothers and sisters, because the Lord has already come, is coming, and will continue to come within our inner being to reveal Himself until we all become conformed to His image and likeness.

Let us discuss briefly the term ‘watch’. There are five different Greek terms translated as ‘watch’ in many Bible versions. Two of them, TEREO and PARATEREO, mean to watch in the sense of focusing on a certain object. The soldiers who guarded the cross of Jesus, and the Pharisees who watched Jesus to see whether He would perform a miracle on the Sabbath, used these terms. However, these two expressions—watching as a physical action with a specific focus—are never used in relation to the coming of the Lord.

The next term is NEPHO. In I Peter 4:7 this term is translated as ‘be sober’ (NIV/ESV). Actually, it means having a ‘sober mind’, that is, behaving seriously and judging things properly. The last two terms are GREGOREO and AGRUPNEO, which are more often used to exhort believers to ‘watch’ in relation to the coming of the Lord. These terms mean ‘to be aware, to be awake, not to be careless or negligent, and to arise’. When the Lord Jesus in the Garden of Gethsemane asked His disciples to pray and watch, these were the terms used there.

Therefore, regarding the coming of the Lord, we must not only be aware, awake, not negligent, and arise, BUT WE MUST ALSO HAVE THE RIGHT CONCEPT ABOUT THE COMING OF THE LORD. May the Lord’s chosen people always remain watchful, for the Lord has come, is coming, and will continue to come into our inner being—whether through joyful or difficult circumstances—to transform us into His image and likeness. Amen.

Summary

The Greek, lecture-centered model of education has deeply shaped the modern church, turning it into a space for listening and knowledge accumulation rather than obedience, discipleship, and mission. While powerful, this model reflects Athens more than Galilee, producing informed believers but weak disciple-makers. A true return to the church Jesus established requires redeeming education itself, restoring life-on-life, obedience-based, and mission-centered formation.

Call to action

If education reshaped the church, it can also restore it. We must abandon spectator Christianity and reform our training to produce obedient, multiplying disciples. At CKMC, we commit to using academics to recover the church Jesus left—rooted in homes, driven by mission, and faithful to making disciples of all nations.

From Athens to Galilee: Recovering the Biblical Model of Church Through Redemptive Education

By a theologian and educationist committed to discipleship, mission, and the recovery of the church Jesus left

Education Shapes Civilizations—and the Church Is No Exception

As a Bachelor of Education holder, one of the most formative and fascinating disciplines in my training was the History of Education. It exposes a simple but sobering truth: education does not merely transfer knowledge; it shapes how societies think, organize power, define success, and reproduce themselves across generations.

Few civilizations illustrate this better than ancient Greece. Through education, Greece conquered the world without armies. Athens and Sparta present a striking contrast: Sparta trained the body for dominance; Athens trained the mind for influence. History vindicated Athens. Mental formation outlived physical force. Ideas traveled farther than spears.

That same educational power—ideas shaping reality—has profoundly influenced the modern church, often in ways we have failed to critically examine.

The Greek Educational Model: Powerful, Persuasive, and Persistent

Greek education was not neutral. It was intentionally designed to produce a certain kind of person and society. Central features included:

• Teacher-centered instruction (the philosopher as authority)
• Lecture-based knowledge transfer
• Formation of elite thinkers rather than whole communities
• Disciples gathered to listen, not to reproduce the message

Plato lectured. Aristotle reasoned. Students listened, admired, debated—but rarely replicated the philosopher’s life or mission. Education produced intellectual heirs, not movement carriers.

This model proved remarkably effective—and dangerously adaptable.

When Greek Philosophy Entered the Church

As Christianity moved from the margins to the mainstream, especially after Constantine, it unknowingly baptized the Greek educational model. Over time:

• The teacher became the center
• The lecture replaced apprenticeship
• The sermon replaced obedience-based discipleship
• The church gathering became a weekly classroom

Today, many churches function like philosophical academies:

• One elevated speaker
• A passive audience
• Weekly lectures
• Minimal expectation of imitation, obedience, or mission

Every Sunday, we reproduce Athens—not Galilee.

Even Bible schools, seminaries, and theological institutions—often with sincere intentions—have largely adopted this same framework. We train students to know, explain, and defend theology, but rarely to obey, model, and multiply disciples.

The result is devastating: a knowledgeable church that does not disciple, a theologically articulate church that does not multiply, and a well-taught church that does not finish the mission.

The Church Jesus Left Was Not Greek

Jesus did not start an academy. He formed a movement.

His model of education was radically different:

• Life-on-life apprenticeship (“Follow Me”)
• Obedience-based learning (“Teach them to obey”)
• Reproducible training (ordinary people, everywhere)
• Mission-centered formation (“I will make you fishers of men”)

Jesus taught while walking, eating, traveling, healing, praying, and suffering. Knowledge was always tied to practice. Revelation demanded response. Learning was incomplete until obedience occurred.

The early church continued this model:

• They met house to house
• Every believer participated
• Leadership was plural, local, and relational
• Growth came through multiplication, not attraction

This was not philosophical education. It was kingdom formation.

Why Structural Reform Without Educational Reform Fails

Today, many are calling for a return to:

• House churches
• Disciple-making movements
• Missional communities
• Organic expressions of church

These instincts are right—but often unsuccessful.

Why?

Because you cannot build a biblical church using an unbiblical educational model.

If our courses, curricula, and training systems still:

• Elevate the expert
• Reward information over obedience
• Produce listeners rather than disciple-makers

Then structural change alone will collapse. Old wineskins cannot hold new wine.

A return to the biblical church requires a return to biblical education.

Education Is Powerful—So It Must Be Redeemed

If Greek education reshaped the world, then redeemed, biblical education can restore the church.

This means designing courses that:

• Measure success by obedience and fruit, not grades
• Require learners to practice immediately what they learn
• Emphasize spiritual formation, not academic performance
• Train believers to teach others, not impress audiences
• Integrate theology, mission, community, and daily life

Biblical education must be:

• Missional, not merely informational
• Reproducible, not elite
• Relational, not institutional
• Spirit-dependent, not lecture-dominated

CKMC: Using Academics to Undo Academic Damage

At CKMC, this is the mission we are committed to.

Not to abandon learning—but to redeem it.

We use academic tools, frameworks, and discipline against the very distortions they created. Our goal is not to produce philosophers of Christianity, but obedient disciples of Jesus who can:

• Live out the gospel
• Multiply house churches
• Engage mission cross-culturally
• Integrate faith with real life (work, family, community)

Our courses are designed to:

• Restore obedience as the measure of learning
• Return theology to the streets and homes
• Form disciple-makers, not sermon consumers
• Recover the church Jesus actually left behind

This is not anti-intellectualism. It is rightly ordered education—where the mind serves obedience, and knowledge fuels mission.

From Athens Back to Galilee

The church does not need better lectures.

It needs better formation.

It does not need more philosophers in pulpits.

It needs faithful disciple-makers in homes, marketplaces, and nations.

The future of the church will not be secured by refining Greek methods—but by recovering Jesus’ model.

And that recovery must begin where the damage began: education.

If education is powerful enough to shape empires, it is powerful enough—when redeemed—to restore the church.

From Athens, we learned how to think.

From Galilee, we must relearn how to follow.

“Teaching them to obey everything I have commanded you…” (Matthew 28:20)

When the Lord Jesus said, “I will build My church,” what kind of church did He mean? In a Christian world that has fragmented into tens of thousands of denominations, denominational leaders generally refer to these denominations as the church. It is also widely accepted that there is a concept of the ‘visible church’ (the many denominations in Christianity) and the ‘invisible church’ (all true children of God throughout the world, whose number only God knows). This concept of the visible and invisible church was introduced by Martin Luther and is now widely accepted in Christianity. But is it true that these tens of thousands of denominations are the church that Jesus intended when He said, “I will build My church”?

If we truly want to understand what kind of church Jesus meant when He said, “I will build My church,” we should not look at the church as it existed 200 or 300 years ago. We must go back 2,000 years and look at the church described in the Book of Acts. It is in the Book of Acts that we find the church Jesus referred to when He said, “I will build My church.” In fact, in the Book of Acts we also find why the church we call the early church eventually fragmented into the tens of thousands of denominations we see today. Therefore, if someone longs to understand what the church built by Jesus looks like, they must seriously study the church recorded in the Book of Acts.

In the Book of Acts, which consists of only 28 chapters, there are approximately 40 occurrences of expressions such as ‘the Spirit led’, ‘the Spirit urged’, ‘the whisper of the Spirit’, ‘the Spirit said’, ‘filled with the Holy Spirit’, and similar phrases. Paul even referred to himself as a ‘prisoner of the Spirit’. This proves that the early church was a church whose members were directly led by the Holy Spirit. The only authority that operated in the early church was the authority of the Holy Spirit. The apostles, elders, and deacons all had to submit to the authority of the Holy Spirit. This is the church that Jesus built when He said, “I will build My church.”

Then what happened so that the early church, which was fully governed by the Holy Spirit, has now split into tens of thousands of denominations, each with its own rules made by its leaders? Acts 20:28–30 explains: “Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood. For I know this, that after my departure savage wolves will come in among you, not sparing the flock. Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves.”

There are several points we must note from these verses to understand why the early church, once fully governed by the Holy Spirit, later fragmented into tens of thousands of denominations led by human authority.

First, the term ‘overseer’ comes from the Greek word ‘episkopos’, meaning ‘one who looks from above’, that is, one who observes the spiritual condition of the congregation—whether they are protected from the attacks of the devil and are growing spiritually. The term ‘overseer’ (episkopos) is synonymous with ‘elder’ (presbuteros), as they are used interchangeably in Acts 20:17 and Acts 20:28, and also in Titus 1:5 and 7. Thus, an overseer and an elder refer to the same person: presbuteros emphasizes maturity and experience, while episkopos emphasizes spiritual oversight. Both terms always appear in the plural, meaning that leadership in the early church was plural. There was never a single leader as is common in Christianity today.

Second, there were savage wolves (the devil) attacking the leaders of the early church. These wolves did not spare the flock, meaning they would tear the congregation apart just as wolves tear their prey.

Third, leaders who were influenced by these savage wolves would teach false doctrines with the intention of drawing disciples away from the truth so that they would follow them. Initially, the disciples followed the true path—being led solely by the Holy Spirit within. But because they were drawn away by leaders through false teachings, the disciples became divided: some followed one leader, others followed another.

Church leaders should only ‘equip’, not ‘draw’ disciples to themselves to become their followers. Consider Ephesians 4:11–12: “And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints for the work of ministry, for the edifying of the body of Christ.”

The term ‘equipping’ comes from the Greek word ‘katartismos’, meaning ‘to bring into a condition that is suitable, proper, and fitting’. Through this equipping, the saints are prepared to build up the body of Christ. Therefore, it is the saints who build the body of Christ, but they must first be equipped by apostles, prophets, evangelists, pastors, and teachers so they can build correctly.

The function of these leaders corresponds to the function of “ligaments” and “joints” in Colossians 2:19: “…from whom the whole body, nourished and knit together by joints and ligaments, grows with the increase of God.” To understand Colossians 2:19, we must grasp a key expression: ‘grows with the increase of God’. The original text (auxano ho auxesis ho theos) is best understood as ‘grows with the growth of God’.

What does it mean to grow with the growth of God? First, we must understand that the authority of a living organism is its life. Life governs, directs, and determines every movement of the organism. If life departs, the organism dies and cannot function. Therefore, the authority of a living being is its life.

Do we realize that the purpose of Jesus’ death, resurrection, and exaltation at the right hand of the Father is to give His life (zoe) to believers (the Body of Christ), and for this life to grow within them abundantly (John 10:10)? This ‘zoe’ life is Jesus Christ Himself, as He said, “I am the life” (John 14:6). Therefore, the authority of the church (the Body of Christ) is the authority of this ‘zoe’ life. Jesus exercises direct authority over the church through His life. He does not separate Himself from the church. When Saul persecuted the church, Jesus said, “Why are you persecuting Me?” (Acts 9:4–5).

If we understand that the authority of the church is the authority of ‘zoe’ life, and that this life must grow within believers until it overflows, then we understand the meaning of ‘the growth of God’—that is, the growth of God as the ‘zoe’ life. Thus, the church grows because the life of ‘zoe’ grows within it.

Now, what is the function of the “ligaments and joints”? Their function is to supply and to hold the body together so that it may grow through the growth of the ‘zoe’ life. The Greek word translated ‘supply’ (epichoregeo) means to provide, furnish, or equip. The word translated ‘knit together’ (sumbibazo) means to unite, arrange properly, teach, and instruct. Clearly, the function of “ligaments and joints” represents the role of the leaders in the Body (the church).

By properly understanding Colossians 2:19, we can grasp the role of apostles, prophets, evangelists, pastors, and teachers in Ephesians 4:11–12 as leaders of the Body of Christ. To simply equip, without drawing the Lord’s disciples to themselves. This is what we call body leadership.

We are still discussing the leaders of the Body (body leadership), which Paul describes as the function of “ligaments and joints” in the body (Colossians 2:19). In body leadership, there is clearly no HIERARCHY (levels of human authority). Why? Because in body leadership, the authority of the Body is solely the AUTHORITY OF LIFE. In the context of the Body of Christ, JESUS DIRECTLY GOVERNS HIS CHURCH THROUGH HIS LIFE (ZOE). Jesus never “delegated” His Life to be controlled by church leaders.

What is true is that church leaders must fully submit to the leading of the Life (‘zoe’) and function as “ligaments and joints” in the Body. The term ‘delegated authority’ exists only in an organizational context, where hierarchy is enforced by leaders. In the business world (companies), in politics, or in social structures, hierarchy is acceptable. However, in the church that Jesus established, hierarchy is not permitted.

Jesus had already warned His disciples not to allow hierarchy in His church (Matthew 23:1–12). Notice this passage, where Jesus speaks to two groups: the crowds and His disciples (verse 1). To the crowds, Jesus firmly told them not to ‘rebel’ against the teachers of the law and the Pharisees (the Jewish religious leaders). The crowds were to obey and do everything they taught, because they sat on “Moses’ seat”. This means that within Judaism (Old Testament), which was only a symbol, prophecy, and shadow, the existence of “Moses’ seat” (the authority of Jewish religious leaders) was indeed established. Kings, priests, judges, and Jewish leaders had “Moses’ seat,” meaning authority to govern the nation of Israel. But when the reality came (CHRIST), there should no longer be any “Moses’ seat.”

Now notice Jesus’ words in verse 8: “But you…”—this refers to His disciples. Jesus clearly said that they should not be called leaders, rabbis, or fathers. Why? Because YOU HAVE ONLY ONE LEADER, THE MESSIAH, AND YOU ARE ALL BROTHERS. What does ‘brothers’ mean here? This is not referring to ethnicity, nationality, or even merely fellow believers. The context is about “Moses’ seat” (authority). So when Jesus says ‘you are all brothers’, it means that in His church there must be no “Moses’ seat.” THERE MUST BE NO HIERARCHY IN CHURCH LEADERSHIP. All members of the church must relate as brothers, and all are directly led by the Messiah. This is the church Jesus builds when He says, ‘I will build My church’. This is the early church described in the Book of Acts.

Now consider the Christian world today. Hasn’t hierarchy been widely implemented, even taught in theological schools as “church leadership”? Why? Because the church has fallen into three false teachings: the teaching of Jezebel (the usurpation of Jesus’ authority by leaders influenced by “ravenous wolves”), the teaching of the Nicolaitans (teaching that believers must submit to leaders), and the teaching of Balaam (justifying commerce within the church).

Do we realize the difference between denominational leadership and body leadership (the church)? Denominational leadership resembles business leadership (corporations). Why? Because denominational leaders exalt themselves and act as MANAGERS, not as BROTHERS as Jesus taught. That is why studying denominational leadership is essentially the same as studying management science as taught in business, politics, and social systems.

Church leaders have been influenced by “ravenous wolves” and have exalted themselves, acting as managers who control the movement of the church—or more precisely, their respective denominations. Just as managers plan, organize, motivate, and establish control systems, so do denominational leaders in the Christian world.

But Jesus clearly warned in verse 12: “Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.” This is not about exalting oneself through appearance, education, or wealth, but in the context of “Moses’ seat”—that is, exalting oneself by acting as a manager rather than as a brother. These “managers” in the Christian world will be humbled when Jesus returns (commonly called the Second Coming) as the righteous Judge to judge His church.

However, His chosen people continue to serve as “ligaments and joints,” acting as true servants, not seizing “Moses’ seat,” and faithfully equipping the church.

After understanding the meaning of Jesus’ words, “I will build My church,” the question then becomes: how did the early church worship as the Body of Christ?

Let us consider Jesus’ conversation with the Samaritan woman in John 4. The Samaritan woman still had a concept of worship tied to a specific place or geographical location, along with its rules. But Jesus emphasized that the time had come when people must worship in spirit and truth.

Worshiping in spirit and truth is an inward matter. A person may worship here or there… in this way or that… without being bound to a particular method or rule—as long as it is an expression of their inner relationship with God. Some enjoy worshiping in a café, others at home. Some prefer joyful songs, others quiet songs… and so on. As long as it is a genuine inward expression, all of it is valid. In essence, worship is a personal matter. We must not force others to worship according to our methods or rules. Forcing people to worship in a certain building on Sunday to celebrate Jesus’ resurrection, claiming it as a New Testament rule, is unfounded. In fact, there is no command in the New Testament requiring worship in a specific building on Sunday for that purpose.

If worship is personal, then why does Hebrews 10:25 say not to neglect meeting together, as if worship were about gatherings? Some leaders even add that such gatherings must be in a building on Sunday, with a pastor, a denomination, offerings, and so on.

Let us first examine the term ‘meeting’ in Greek. The Greek word used in Hebrews 10:25 is EPISUNAGOGE. ‘Epi’ means ‘above’. and ‘sunagoge’ means gathering. Thus, ‘episunagoge’ refers to a gathering “above”—not merely a physical meeting, but a meeting in a higher realm, the spiritual realm. Christian gathering is a meeting in a higher dimension. That is why Paul said to the Corinthians and Colossians that even though he was not physically present, he was present in spirit (1 Corinthians 5:3; Colossians 2:5).

This is where our concept of worship must undergo a radical transformation. If thousands of Christians gather in a building with a pastor, music, and offerings, we should not immediately assume they are fulfilling Hebrews 10:25. If most of them are not living in the spiritual realm, then they are not fulfilling it. On the other hand, if two or three gather ‘in His name’, meaning in the spirit, then they are truly fulfilling Hebrews 10:25—even if there is no pastor, no tithing, no firstfruits offering, or other formal rules.

If a gathering takes place in a home, led by a father within a family, it is often easier for that meeting to fulfill Hebrews 10:25 than one in a building with hundreds or thousands of people. Why? Because fellowship (koinonia), which was the main characteristic of the early church (Acts 2:42), is more easily realized in a home than in a large building.

It is time for us to make our homes places of fellowship (koinonia), places where ‘episunagoge’—gathering in the spiritual dimension—takes place. It is time for our homes to become places of worship in spirit and truth, just like the early church.

Amen.

Conclusion — Returning to the Biblical Pattern of Church, Leadership, and Life

As we bring together all the questions we have explored—from what we do in church, to its purpose, to who is actually doing the work—one final layer must be clearly understood:

What did the Church look like when it was first established… and why does it matter today?

Because structure shapes outcome.

And when structure drifts, purpose is often diluted.

The Simplicity of New Testament Leadership

In the New Testament, local churches were not governed by complex hierarchies or centralized authority systems.

Instead, we consistently see two primary roles:

• Elders
• Deacons

As outlined in:

• First Epistle to Timothy 3
• Epistle to Titus 1

Elders — Shared Spiritual Oversight

Elders were responsible for:

• Teaching truth
• Shepherding believers
• Guarding sound doctrine
• Guiding the spiritual direction of the community

But here is something critical:

Eldership was plural, not centered on one dominant individual.

And equally important:

Nowhere in the New Testament are elders equivalent to the modern concept of a single “pastor” leading a congregation.

They were:

• Among the people
• Known relationally
• Proven in character

Not elevated into isolated authority.

Deacons — Strengthening the Community

Deacons handled:

• Practical needs
• Care within the community
• Distribution and support

As seen in Acts of the Apostles 6, this allowed the Church to function holistically:

Spiritual health and practical care working together.

The Five-Fold Ministry — Equipping the Body

In Epistle to the Ephesians 4:11, we see:

• Apostles
• Prophets
• Evangelists
• Pastors
• Teachers

These were not positions for control.

They were:

Gifts given to equip the Church—not replace it.

Apostles — Catalysts of Movement

One of the clearest patterns we see is mobility.

Through figures like

Paul the Apostle:

• Churches were planted
• Leaders were raised
• Believers were strengthened
• New areas were reached

Apostles were not stationary leaders building institutions.

They were:

Movement leaders advancing the Gospel outward.

A Church That Multiplies

When all of this worked together, the result was:

• Simple gatherings
• Shared leadership
• Active believers
• Continuous multiplication

Not slow growth…

But movement.

A Powerful Real-Life Reflection

My survey on house churches in East Africa reveals something remarkable. I share the raw responses here where one house church multiplied over 2000 house churches in one year.

Among the responses:

• Some communities are just beginning
• Others are growing steadily

But one stands out powerfully:

A single house church movement has multiplied into over 2,000 house churches.

This is not ordinary growth.

This is what happens when:

• Simplicity is embraced
• Obedience is practiced
• Every believer is activated

A Sobering Comparison

This forces us to confront a difficult truth:

What simple, obedient movements are achieving…

many complex, resource-heavy systems are struggling to reproduce.

Not because of lack of sincerity.

But because:

• Complexity slows multiplication
• Centralization limits participation
• Systems can replace Spirit-led life

Not Against Tradition—But Beyond Limitation

This is not a rejection of everything traditional.

It is a call to examine:

• What aligns with Scripture
• What produces disciples
• What advances the mission

The Final Picture

The Church was never meant to be:

• A place we attend
• A system we maintain
• A structure controlled by a few

It was meant to be:

A living, multiplying body—

led by servants, empowered by the Spirit,

and driven by obedience to Jesus Christ.

What Comes Next — Moving from Understanding to Practice

Now the question is no longer:

“What is wrong?”

But:

“What should we do?”

What Does a Biblical House Church Look Like Practically?

Bringing Everything Together

At this point, we are no longer asking theoretical questions.

We have seen:

• The pattern in Acts of the Apostles
• The purpose in Gospel of Matthew 24:14
• The design of leadership in Epistle to the Ephesians 4:11–13
• The call to obedience from Jesus Christ

Now it must become practical and lived.

How Gatherings Function

A biblical church gathering is not built around a stage.

It is built around people.

When believers meet:

• Scripture is shared and discussed
• Everyone is free to contribute
• Testimonies, questions, and insights are welcomed
• Prayer is active and participatory
• The Lord’s Supper is often shared in the context of real meals

It is not:

• One speaking, many listening

It is:

A living interaction where the whole body is built up together.

From Spectators to Participants

In this kind of church:

• No one comes just to observe
• Everyone comes ready to give and receive

Because:

Every believer carries something from God.

This restores what we see in the early Church:

• Mutual encouragement
• Shared growth
• Active faith

How Leadership Operates in Real Life

Leadership is present—but it looks different.

• Elders provide spiritual oversight, guidance, and protection
• Deacons serve practical needs and strengthen the community

But leadership is:

• Relational, not distant
• Shared, not centralized
• Servant-hearted, not controlling

And importantly:

Elders are not a replacement for the body—they exist to equip the body.

Equipping Instead of Controlling

Leaders do not carry all the responsibility.

They:

• Train others
• Release others
• Walk alongside others

So that:

The whole church becomes active in ministry.

This aligns with Epistle to the Ephesians 4:12:

“To equip the saints for the work of ministry.”

How Discipleship Happens Daily

Discipleship is not a weekly program.

It is a daily lifestyle.

It happens:

• In homes
• In conversations
• In shared meals
• In real-life situations

Believers:

• Teach one another
• Correct one another
• Encourage one another
• Walk together in obedience

Multiplication — The Natural Result

When obedience becomes normal:

• Disciples make disciples
• Groups multiply into new groups
• The Gospel spreads relationally

Not through events…

But through everyday life.

The Final Picture

This is what the Church was always meant to be:

• Simple in structure
• Deep in spiritual life
• Active in participation
• Clear in mission

A Church where:

• Everyone participates
• Leaders equip
• Disciples multiply
• And Christ remains the center

A Final Call

This is not about adopting something new.

It is about returning to what was always there.

The question is no longer:

“Do we understand this?”

But:

“Will we live it?”

Because when believers begin to:

• Hear the Word
• Obey the Word
• Share the Word

The Church does not just grow…

it multiplies—and becomes exactly what Jesus Christ intended.

During the pandemic, I dreamed of a fresh musical arrangement for The Lord's Prayer. Since then, another popular version has been released by Matt Maher. I hope you will be inspired by this recording from my home studio.

https://livingtruth.com/new-musical-arrangement-our-father/

There is a striking passage in Book of Leviticus 13:18–28 that, at first glance, seems purely clinical—an examination of boils and burns that have healed but left visible marks. But beneath that surface lies a sobering truth: something can look healed and still carry a deeper problem.

“If there be… a boil, and it be healed, and in the place of the boil there be a white rising… it shall be shewed to the priest.”

— Leviticus 13:18–19

The instruction is simple—don’t assume healing. Examine it.

Because sometimes what looks like recovery is only closure at the surface, while something deeper continues to grow quietly.

This is not just about the body. It is about the human soul.

The Difference Between a Scar and a Living Wound

The passage makes a careful distinction:

“If it be in sight deeper than the skin… it is a plague…”

— Leviticus 13:20

A scar tells a story of something that happened—but no longer controls. It is evidence of healing.

But a wound that remains active beneath the surface is different. It shapes reactions, distorts perception, and influences decisions in ways the person may not even recognize.

This mirrors the inner life.

“The heart is deceitful above all things…”

— Jeremiah 17:9

Not everything that feels resolved is truly healed.

Some wounds remain active—just hidden.

The Wounds We Carry—Seen and Unseen

There are two broad sources of inner wounds.

Some rise from within—patterns of sin, habits formed over time, struggles that were never surrendered. These are like internal infections that eventually surface.

Others come from outside—rejection, betrayal, harsh words, neglect, or painful environments. These are wounds inflicted by others, often leaving deep emotional marks.

Both can remain long after the moment has passed.

And if they are not brought into the light, they don’t stay neutral—they shape the person from within.

When the Past Lives in the Present

Some struggles didn’t begin with us. They are inherited patterns—ways of thinking, reacting, and living that move through generations.

“Visiting the iniquity of the fathers upon the children…”

— Exodus 20:5

This is not about blame—it is about patterns.

Yet Scripture also makes something clear:

“The son shall not bear the iniquity of the father…”

— Ezekiel 18:20

What is passed down does not have to remain.

Cycles can be broken—but only when they are recognized.

The Inner World: Where Wounds Take Root

Not all damage is visible. Some of the deepest injuries are carried in the soul—the mind, emotions, and will—and in the spirit, where identity and relationship with God are formed.

“He healeth the broken in heart…”

— Psalm 147:3

A person can function outwardly—work, relate, even serve—while inwardly carrying unresolved pain.

And that pain doesn’t stay silent.

How Wounds Shape Behavior

Inner wounds often reveal themselves in patterns.

Someone who has known rejection may either withdraw completely or chase acceptance at any cost.

Someone who has been betrayed may struggle to trust—even in safe relationships.

Someone who has been shamed may avoid responsibility, not out of laziness, but fear of exposure.

These are not random behaviors. They are responses shaped by unseen wounds.

When Pain Becomes Belief

The most powerful effect of a wound is not the pain itself—it is the meaning assigned to it.

Pain asks a question: “Why did this happen?”

The heart answers.

And that answer becomes belief.

“As he thinketh in his heart, so is he.”

— Proverbs 23:7

Over time, these beliefs form a lens through which everything is interpreted.

A person may begin to believe:

• “I am not loved”
• “People cannot be trusted”
• “God has left me”

These are rarely spoken aloud—but they quietly guide life.

And once believed, they begin to recreate themselves.

The Power of Hidden Beliefs

These inner conclusions are powerful because they feel true.

They:

• shape decisions automatically
• influence relationships
• filter how Scripture is received

A person may hear, “God loves you,” and yet internally respond, “maybe others—but not me.”

This is what it means for something to be “deeper than the skin.”

Attachments That Hold the Soul

Wounds also affect relationships.

Connections formed in pain, manipulation, or sin can create unhealthy attachments—what many describe as deep emotional bonds that are difficult to break.

“The two shall become one flesh.”

— Genesis 2:24

When such bonds are formed outside truth, they can:

• pull a person back into old patterns
• distort identity
• hinder growth

Without healing, these ties extend their influence into the future.

When Unresolved Areas Become Spiritual Ground

Unhealed wounds and entrenched lies can also create vulnerability.

“Neither give place to the devil.”

— Ephesians 4:27

This doesn’t mean every struggle is spiritual oppression—but unresolved darkness can open doors.

Patterns like:

• persistent fear
• destructive cycles
• tormenting thoughts

may sometimes be more than emotional—they can be reinforced spiritually.

Yet the hope is clear:

“The Son of God was manifested, that he might destroy the works of the devil.”

— 1 John 3:8

The Turning Point: Honest Examination

In Leviticus, the individual does not self-diagnose.

“It shall be shewed to the priest.”

— Leviticus 13:19

This reveals something important: we are not always able to see ourselves clearly.

Healing begins when what is hidden is brought into the light.

“Search me, O God…”

— Psalm 139:23

“He that covereth his sins shall not prosper…”

— Proverbs 28:13

Exposure is not the end—it is the beginning of restoration.

What the Law Could Not Do

Under the law, the priest could only identify the condition.

But in Jesus Christ, something greater happens.

He does not only reveal the wound—He heals it.

He touched the untouchable:

“I will; be thou clean.”

— Matthew 8:3

He restored those bound for years:

“Woman, thou art loosed…”

— Luke 13:12

He addressed the root:

“Thy sins be forgiven thee.”

— Mark 2:5

And through Him:

“By whose stripes ye were healed.”

— 1 Peter 2:24

This is not surface healing. It is restoration at the core.

A Life of True Wholeness

God is not interested in appearances. He is not satisfied with managed wounds or hidden struggles.

“Sanctify them through thy truth…”

— John 17:17

Holiness is not the absence of pain.

It is the result of pain that has been brought into truth and healed rightly.

Final Reflection

Everyone carries wounds of some kind.

The real question is not whether they exist—but what has been done with them.

Ignored wounds shape life quietly.

Covered wounds continue to spread.

But exposed wounds—brought into truth—are transformed.

“If we walk in the light… the blood of Jesus Christ… cleanseth us…”

— 1 John 1:7

And what once caused pain becomes something else entirely:

👉 not a hidden source of struggle

👉 but a visible testimony of restoration

What Is the Expected Outcome of Church?

From Gathering… to Obedience… to Transformation

After seeing:

• The pattern of the early Church
• The purpose of the Church
• The historical shifts that shaped today’s model

We now come to the question that brings everything together:

What should actually happen in a believer’s life because of church?

The Biblical Standard

In Epistle to the Ephesians 4:11–13, God gives leaders to the Church:

• Apostles
• Prophets
• Evangelists
• Pastors
• Teachers

But the purpose is clear:

“To equip the saints for the work of ministry…”

Not Attendance—Activation

Church was never designed to produce:

• Spectators
• Attendees
• Listeners

It was designed to produce:

Active, equipped, and obedient disciples.

This means:

• Every believer ministers
• Every believer grows
• Every believer participates

The Missing Link — Obedience

Here is where everything becomes clear:

The true purpose of church is obedience.

Not just hearing truth…

but living it out daily.

This is exactly what

Jesus Christ commanded:

“Teach them to obey everything I have commanded you.”

(Gospel of Matthew 28:20)

Why Obedience Matters

Because:

Obedience is the evidence of transformation.

• Anyone can listen
• Anyone can take notes
• Anyone can agree intellectually

But transformation happens when:

Truth moves from the mind… into life.

Where Many Miss It

In many church settings today:

• Teaching is strong
• Knowledge increases
• Sermons are powerful

But often:

• Application is weak
• Accountability is missing
• Obedience is assumed—not practiced

And over time:

Knowledge increases… but transformation slows.

A Critical Correction

Returning to simple or house church does NOT mean:

• Shallow teaching
• Weak doctrine
• Lack of depth
• Reduced spiritual seriousness

That is a misunderstanding.

Simplicity Is Not Shallowness

The early Church, as seen in Acts of the Apostles, was simple in structure—but deep in:

• Revelation
• Discernment
• Wisdom of God
• Spiritual power

These were not shallow believers.

They were:

• Spirit-filled
• Bold
• Grounded in truth
• Obedient in practice

Why Simplicity Actually Produces Depth

When church becomes simple and participatory:

• Everyone engages Scripture
• Everyone wrestles with truth
• Everyone applies what they learn

Instead of:

• One person going deep
• Many remaining passive

It becomes:

A community growing deeply together in Christ.

The Real Outcome God Intended

According to Epistle to the Ephesians 4:13, the goal is:

• Unity in faith
• Full knowledge of Christ
• Maturity

Not partial growth.

Not endless learning without action.

But:

Fully formed, obedient, Christ-like disciples.

A Confronting Question

After years of “going to church”:

Are believers becoming more obedient…

or just more informed?

The Restoration Needed

The Church must return to:

• Teaching that leads to obedience
• Discipleship that produces action
• Community that encourages accountability

Because:

The success of the Church is not measured by attendance…

but by transformed, obedient lives.

A Final Thought

The goal of the Church is not:

• To gather crowds
• To deliver sermons
• To maintain systems

It is:

To raise people who hear God, obey Him, walk in His wisdom, and multiply into others.

👉 Who Is Really Doing the Work in your church?

Rediscovering the Role of Every Believer

There is a question that quietly exposes the true condition of the Church:

Who is actually doing the work of ministry, what perecentage is involved in ministry?

Not who is attending.

Not who is listening.

But who is actively serving, discipling, and advancing the mission of God?

The Honest Reality

In many church settings today:

• A few people preach less than less than 2%
• A few people lead less than 3%
• A few people serve consistently less than 5%

While the majority:

• Attend services over 90%
• Listen to sermons
• Go home unchanged

This creates a pattern where:

The work of many is carried by a few, less than 10% serve and more than 90% are consumers.

But What Does Scripture Say?

In Epistle to the Ephesians 4:11–12, we are given a clear design:

• Leaders are given to the Church
• Not to do all the work
• But to equip others to do the work

“To equip the saints for the work of ministry…”

This means:

The real ministers are not a small group of leaders—

but the entire body of believers.

The Body Was Never Meant to Be Passive

In First Epistle to the Corinthians 12:25–27, the Church is described as a body.

A functioning body where:

• Every part is important
• Every part is active
• Every part contributes

Imagine a body where:

• Only the hands work
• The legs do nothing
• The eyes are inactive

That body would be:

• Weak
• Limited
• Ineffective

Yet this is exactly what happens when only a few believers carry the work.

The Early Church Reality

In Acts of the Apostles, we see a completely different picture:

• Everyone shared
• Everyone prayed
• Everyone participated
• Everyone spread the Gospel

The result?

• Daily growth
• Deep community
• Rapid multiplication

The Church did not grow because of a few gifted individuals…

It grew because everyone was engaged.

How Did We Lose This?

Over time, as the Church became more structured:

• Ministry became centralized
• Leadership became professionalized
• Participation became limited

And slowly, a mindset formed:

“The leaders minister… the people receive.”

This is not what

Jesus Christ intended.

The Words of Jesus

Jesus never called people to:

• Sit and watch
• Attend and observe

He called them to:

Follow Him.

And following Him meant:

• Obeying
• Serving
• Going
• Reproducing

The Cost of Passivity

When believers are not engaged:

• Spiritual growth becomes slow
• Confidence in God weakens
• The mission stagnates

But when believers are activated:

• Faith becomes practical
• Gifts are discovered
• Lives are transformed
• The Gospel spreads

A Critical Shift

We must move from:

• “Who is leading?”
• to
• “Who is being equipped?”

From:

• “Who is preaching?”
• to
• “Who is obeying?”

From:

• “Who is serving?”
• to
• “Is everyone serving?”

What True Church Should Look Like

A healthy church is not one where:

• One person does everything well

But one where:

Everyone is doing something faithfully.

• Someone is discipling
• Someone is evangelizing
• Someone is serving
• Someone is encouraging

And often—everyone is doing multiple things.

A Confronting Question

In your current church experience:

Are you part of the workforce…

or part of the audience?

The Restoration Needed

The Church must return to:

• Every-member ministry
• Active participation
• Obedience-based discipleship

Because:

The mission of God is too big to be carried by a few.

A Final Thought

The Church was never meant to be powered by:

• Platforms
• Programs
• Personalities

It was meant to be powered by:

People—ordinary believers filled with the Spirit, walking in obedience, and doing the work together.

A Call to Action

Don’t just ask:

“Is my church active?”

Ask:

“Am I doing the work God has called me to do?”

Because when every believer answers that question with obedience…

The Church becomes unstoppable.

Finally we will look at the How the biblical church look like, leadership.... Part 5

Why Do We Do What We Do?

Temple ≠ Synagogue ≠ Church

From Temple… to Synagogue… to Church — Where Did We Shift?

To understand how we got here, we must clearly separate three things that are often confused:

The Temple, the Synagogue, and the Church are not the same.

Yet much of what we call “church” today borrows heavily from the first two—

instead of the model given by

Jesus Christ and the early believers.

1. The Temple — A Place God Replaced

The Temple in Jerusalem was:

• A sacred building
• A place of sacrifice and priesthood
• A centralized location where people came to meet God

But when Jesus Christ died and rose again:

• The veil was torn
• Access to God was opened
• The sacrificial system was fulfilled

This means:

God no longer dwells in a physical temple—

His people became the temple.

So the Christian faith was never meant to return to a building-centered system.

2. The Synagogue — A Tool, Not a Template

The synagogue was:

• A gathering place for teaching
• A place where Scripture was read and discussed
• A structured environment led by a few

Now here is where many misunderstand:

Yes—Jesus Christ went into synagogues.

Yes—Paul the Apostle preached in synagogues.

But why?

Because that is where the people were.

Jesus’ Real Ministry Pattern

While He occasionally entered synagogues, Jesus primarily ministered:

• In homes
• Around tables
• In fields and marketplaces
• Along roads and villages

He did not establish a synagogue-style system.

He did not say:

“Build a place and gather people weekly.”

He said:

“Follow Me.”

Paul’s Strategy — Not His Model

When Paul the Apostle entered a city:

• He went to the synagogue first
• He reasoned with the Jews
• He used it as an evangelism entry point

But after people believed:

• The Church did not continue as a synagogue
• Believers formed new communities

Where?

• In homes
• In daily life
• In relational gatherings

3. The Church — A Living Body, Not a Location

In Acts of the Apostles, the Church is revealed as:

• A people, not a place
• A body, not a building
• A movement, not a meeting

They met:

• House to house
• Daily
• Everywhere

Everyone:

• Participated
• Grew
• Ministered

So Where Did the Shift Happen?

If:

• The Temple system ended
• The Synagogue was never the model
• The early Church met in homes

Then how did we end up with:

• Church buildings
• Sermon-centered gatherings
• Passive congregations

The Historical Shift

The major turning point came during the time of

Constantine the Great.

The Turning Point — When the Church Changed Direction

Constantine, Power, and the Birth of Institutional Christianity

If we are going to understand why the Church looks the way it does today, we cannot avoid one of the most defining moments in history:

The era of Constantine the Great

This period did not just influence the Church…

it reshaped it permanently.

Before Constantine — A Persecuted Movement

For nearly 300 years after

Jesus Christ:

• Christians met in homes
• Leadership was shared and relational
• The Church spread through disciples making disciples
• Believers faced persecution, imprisonment, and death

Yet despite this:

The Church multiplied rapidly—without buildings, budgets, or political power.

The Shift Begins — Christianity Legalized

In 313 AD, Constantine issued what is known as the

Edict of Milan.

This decree:

• Legalized Christianity
• Ended official persecution
• Gave Christians freedom to gather publicly

At first glance, this seems like a victory.

But it marked the beginning of a deep transformation.

From Persecution to Political Favor

Constantine did more than legalize Christianity:

• He favored it politically
• He funded the construction of church buildings
• He gave privileges to church leaders

Now, Christianity was no longer a movement on the margins…

It became aligned with imperial power.

The Rise of Church Buildings

With imperial support:

• Large basilicas (public buildings) were constructed
• Gatherings moved from homes to halls
• Worship became more formal and structured

This shift changed the nature of the Church:

From:

• Family-like gatherings

To:

• Audience-style assemblies

The Birth of the Clergy System

As gatherings grew larger:

• Leadership became professionalized
• A distinction formed between:
• Clergy (leaders)
• Laity (followers)

Over time:

• Only certain people could preach
• Only certain people could lead
• The majority became spectators

This was a major departure from:

The New Testament pattern where every believer ministers.

The Council of Nicaea — Unity Through Structure

In 325 AD, Constantine convened the

Council of Nicaea.

Its purpose:

• To unify Christian doctrine
• To resolve theological disputes

While it helped clarify key beliefs, it also:

• Strengthened centralized authority
• Elevated bishops into positions of greater control
• Began formalizing the Church as an institution

From Movement to Empire Religion

Eventually:

• Christianity became the official religion of the Roman Empire
• Church and state became closely intertwined

This had profound consequences:

• Conversion was no longer always spiritual—sometimes it was political or social
• Growth became numerical, but not always discipleship-based
• The Church gained influence, but lost some purity and simplicity

The Emergence of Orthodox and Catholic Traditions

As the institutional Church developed:

Two major streams began to take shape:

1. The Orthodox Church

Eastern Orthodox Church

• Centered in the Eastern Roman Empire (Byzantium)
• Emphasized:
• Tradition
• Liturgy
• Continuity with early church practices

2. The Catholic Church

Catholic Church

• Centered in Rome
• Developed a strong hierarchical structure:
• Pope
• Bishops
• Priests

Both traditions:

• Preserved important aspects of Christian faith
• But also continued the trend toward:
• Institutional structure
• Clergy-centered leadership
• Sacred spaces and formal systems

The Great Divide

In 1054 AD, the Church formally split in what is known as the

Great Schism:

• Eastern Church → Orthodox
• Western Church → Catholic

Though different in expression, both retained:

• Hierarchical leadership
• Structured liturgy
• Building-centered gatherings

Why This Matters — The “Darkest Day” Idea

Some have described Constantine’s era as:

“The day the Church married the state.”

Not because everything that followed looked wrong…

But because something essential was lost:

• The simplicity of Acts
• The mobility of house churches
• The participation of every believer
• The urgency of disciple-making

What Was Gained… and What Was Lost

Gained:

• Freedom from persecution
• Public influence

Lost (Gradually):

• Organic multiplication
• Every-member ministry
• Simplicity and flexibility
• Clear separation from worldly systems

A Sobering Reflection

The early Church turned the world upside down with:

• No buildings
• No political power
• No institutional system

After Constantine, the Church gained all three…

Yet today, billions remain unreached.

The Real Question

This is not about condemning history.

It is about asking:

Have we built on what Jesus started…

or have we drifted into something else?

A Call to Discernment

As you reflect on this, consider:

• What parts of today’s Church are biblical?
• What parts are historical additions?
• What parts help us fulfill the mission—and what parts hinder it?

What was the Church always meant to produce?

The shift and its influence:

And without realizing it, something subtle happened:

The Church began to resemble a blend of Temple (sacred space)

and Synagogue (structured teaching)…

instead of the living, multiplying body seen in Acts.

The Rise of the Pyramid Leadership

Along with buildings came hierarchy.

Leadership gradually shifted into a structure like this:

• One main leader
• A few supporting leaders
• Many passive followers

But this directly contrasts with what

Jesus Christ commanded:

“Not so with you… whoever wants to become great must be your servant.”

(Gospel of Matthew 20:25–28)

Jesus rejected:

• Top-down authority
• Power-based leadership

And established:

• Servant leadership
• Shared responsibility

What We Accidentally Did

Over time, many churches unknowingly:

• Rebuilt a Temple mindset → “This building is the church”
• Adopted a Synagogue pattern → “One teaches, many listen”
• Rejected the Acts model → “Everyone participates and multiplies”

Why This Matters

This is not about criticizing structures.

It is about asking:

Have we replaced God’s design with something more manageable—but less effective?

Because when:

• Participation decreases
• Leadership centralizes
• Mission slows

Then the Church struggles to fulfill

Gospel of Matthew 24:14.

The Call to Return

The solution is not innovation.

It is restoration.

A return to:

• People as the Church
• Homes as centers of ministry
• Every believer as a minister
• Leadership as service, not position

A Final Confronting Question

If:

• Jesus Christ did not build it this way
• The apostles did not model it this way

Then we must ask:

Why are we so committed to maintaining it this way?

Transition

Now that we have uncovered:

• The biblical distinction (Temple, Synagogue, Church)
• The historical shift
• The leadership distortion

We are ready to ask:

What should the Church actually produce in a believer’s life? Part 4

In the next section:

👉 “The Expected Outcome of the Church” — Epistle to the Ephesians 4:11–13

And we will discover that the goal is not attendance…

but equipping, maturity, and multiplication.

https://livingtruth.com/movie-review-a-great-awakening/

We recently saw this movie in the theatre and would highly recommend it to everyone. It is a dramatization of an important part of our American history that is not very well-known.  I fully appreciate the fact that there is just too much history to cover in this period. Instead, the creators chose to skillfully weave stories and events together to capture the energy, the impact and the essence of the characters and their times.

The story begins with the meetings of the original Continental Congress in the early formation the United States. The tension in the air and the difficult issues the young country was facing are clearly seen. Then the scene changes to a weary Benjamin Franklin with his grandson, recalling the previous decades in the 13 colonies.

As he begins recalling his relationship with his old friend and preacher, George Whitefield, those early days are shown to us on the screen. Whitefield’s story begins in England, and his desire to enter the profession of stage acting. Ultimately his goals change as he later experiences the true grace of God in Christ. Now, most of all his passion is to share the Gospel to others. His transformation alone is worth the price of admission.

After that we quickly get a glimpse of the great crowds of people who gathered to hear the preaching of the wonderful grace of God, calling all people unto Himself. I like that they included John and Charles Wesley in the story as they were important in the revivals of that day. Jonathan Edwards was briefly mentioned. I would point out that his part and others in previous revivals leading up to this were also very important. Finally, my hope is that this movie will expose more people to the wonderful things that God was doing in the days before and after the American Revolution, and that this would lead to further research into that rich history.

Go see it. You might even get a revival fire in your heart as well!

What Is the Actual Purpose of the Church?

Matthew 24:14 — The Mission That Defines the Church

After seeing the pattern of the early Church in Acts of the Apostles 2:42–47, a deeper question rises:

Why does the Church exist at all?

Is it:

• To gather believers?
• To create community?
• To worship together?

Yes… but those are not the ultimate purpose.

To understand the true purpose, we must listen to the words of

Jesus Christ Himself.

The Defining Statement

In Gospel of Matthew 24:14, Jesus makes a powerful declaration:

“And this gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come.”

This is not just a prophecy.

It is a mission statement.

A Purpose Bigger Than Gathering

Notice what Jesus did not say:

• He did not say, “When churches are built…”
• He did not say, “When believers gather every week…”
• He did not say, “When sermons are preached in buildings…”

He said:

“This gospel will be preached… to all nations.”

The focus is not inward.

It is radically outward.

Understanding “All Nations”

The word “nations” here is not about political countries.

It refers to ethne—people groups, tribes, cultures.

This means:

• Every language
• Every tribe
• Every unreached community

must hear the Gospel.

This aligns perfectly with the command in

Gospel of Matthew 28:18–20:

“Go and make disciples of all nations…”

The Church Exists for a Mission

This changes everything.

The Church is not an end in itself.

It is a means to an end.

It exists to:

• Proclaim the Gospel
• Make disciples
• Multiply into every people group

If we misunderstand this purpose, we risk:

• Building systems that maintain believers
• instead of
• Movements that multiply disciples

A Sobering Reflection

If Jesus tied His return to this mission:

“…and then the end will come”

Then we must ask:

• How much of our time is spent on this mission?
• How much of our resources are invested in reaching the unreached?
• How many disciples are we actually making?

Not just converts.

Not just attendees.

But disciple-makers.

Where Does Most Church Energy Go Today?

In many cases:

• Time is spent organizing services
• Money is spent maintaining structures
• Energy is spent running programs

None of these are inherently wrong.

But the real question is:

Do they serve the mission—or replace it?

The Early Church Alignment

In the book of Acts of the Apostles, we see something powerful:

• Believers were scattered—and the Gospel spread
• Ordinary people preached—not just leaders
• Churches multiplied rapidly—not centrally

They understood something critical:

The Church does not exist to gather people into one place…

but to send people into every place.

House Church and the Mission

This is where the house church becomes significant.

Why?

Because it naturally:

• Multiplies easily (no heavy structure required)
• Releases every believer (not just leaders)
• Penetrates communities (homes are everywhere)

It aligns with the mission of reaching:

• Neighborhoods
• Villages
• Cities
• Nations

A Necessary Shift

We must move from:

• Church as a destination
• to
• Church as a movement

From:

• Come and see
• to
• Go and tell

From:

• Addition
• to
• Multiplication

A Confronting Question

If your current model of church cannot realistically reach all nations…

Is it aligned with the mission Jesus gave?

The Core Truth

The purpose of the Church is not primarily:

• Comfort
• Routine
• Tradition

It is:

To ensure that every people group hears the Gospel of the Kingdom.

The Unfinished Task — A Global Reality Check

If the mission of the Church is to take the Gospel to all nations (ethne), then we must ask:

How close are we to finishing the assignment?

The answer is both sobering and urgent.

The Scale of the Unreached World

Today, the global reality is staggering:

• Over 3.3–3.5 billion people live in unreached people groups ()
• That is about 42% of the world’s population ()
• There are more than 7,000 unreached people groups worldwide ()

These are not just people who haven’t believed the Gospel…

These are people who have little to no access to it.

Many:

• Have never met a Christian
• Have no Bible in their language
• Have no church among them

In fact:

• 86% of Muslims, Hindus, and Buddhists do not personally know a Christian ()

Where Is the Greatest Need?

Most unreached people live in a region known as the 10/40 Window—

stretching from West Africa to East Asia.

This region contains:

• The highest concentration of unreached people
• The greatest spiritual darkness
• The least access to the Gospel

Over 95% of unreached people groups are located there ()

The Great Imbalance

Now comes the most confronting part.

While nearly half the world is unreached…

• Only 3% of missionaries are working among them ()
• About 98% of missionaries serve already reached areas ()
• Less than 1% of Christian giving goes to the unreached ()

Let that sink in.

The vast majority of resources are spent where the Gospel is already known…

while billions remain without access.

A Sobering Picture

In practical terms:

• There is roughly 1 missionary for every 216,000 unreached people ()
• Thousands of people groups still have no Scripture at all ()
• Entire generations are being born, living, and dying
• without ever hearing the name of Jesus Christ

What This Means for the Church

This reveals something deeply important:

The issue is not lack of resources…

It is misalignment of focus.

The Church is active.

The Church is gathering.

The Church is spending.

But the question is:

Is the Church aligned with the mission of Jesus Christ?

A Necessary Awakening

If nearly half the world is still unreached…

Then the Church cannot afford to be:

• Comfortable
• Inward-focused
• Program-centered

We must become:

• Mission-driven
• Disciple-multiplying
• Globally conscious

Why This Matters for House Church

This is where the house church becomes not just a model…

but a strategy for finishing the mission.

Because:

• It multiplies rapidly
• It requires fewer resources
• It empowers every believer
• It can penetrate unreached communities easily

The traditional model often adds.

But the early Church—and house churches—multiply.

A Final Question

If:

• Billions are still unreached
• Resources are mostly spent elsewhere

Then we must ask:

Are we truly doing church in a way that can finish the mission?

Transition

Now that we have seen:

• The pattern (Acts 2)
• The purpose (Matthew 24:14)
• The urgency (global unreached reality)

The next question becomes unavoidable:

Why do we do what we do in church today?

And the answer may take us into history…

where we begin to uncover how the Church shifted from a movement

into a system. PART 3

Summary: Elohim has a plan to make humanity in His own likeness and image. For this purpose, He placed humans in the Garden of Eden to be processed through two trees: the Tree of Life, which symbolizes the Life of Christ, and the Tree of the Knowledge of Good and Evil, which symbolizes the kind of “death” life ruled by the devil. Through a long process, humanity will ultimately become like Elohim in His likeness and image.

Call to Action: As believers, let us live the Life of Christ day by day so that we may grow to become like Him in His likeness and image.

Many Christians assume that when God created Adam and Eve and placed them in the Garden of Eden, they were already in His likeness and image. Then, when Adam and Eve fell into sin by disobeying God’s command not to eat from the tree of knowledge, God acted to save humanity by designing the redemption of Jesus on the cross. This view has been widely accepted in the Christian world for centuries.

The reasoning behind this view is that although God created Adam and Eve in His likeness and image, He gave them free will, allowing them to choose between the tree of life and the tree of knowledge. Free will has become the basis for why this perspective is so popular and accepted as truth among Christians.

This concept of free will also forms the basis of the doctrine of the fall of the devil, who is said to have originally been a good angel, Lucifer (the morning star). Because of his free will, he rebelled against God and became the evil devil. There is even a belief that he persuaded a third of the angels in heaven to join him in rebellion against God.

I will not immediately refute this view. Instead, by explaining the plan of Elohim from the beginning to the end, we may begin to see how unusual this perspective actually is.

Let us begin by looking at Genesis 1:26–28: “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 livestock, over all the earth, and over every creeping thing that creeps on the earth.’ So Elohim created man in His image; in the image of Elohim He created him; male and female He created them. Then Elohim blessed them, and Elohim said to them, ‘Be fruitful and multiply; fill the earth and subdue it; have dominion…’” (ILT).

There are several points that show that Genesis 1:26–28 is still a plan—namely, the Father’s plan to make humanity in His image and likeness and to give them dominion over all things—and that Adam and Eve were not yet in that full likeness.

First, verse 27 uses the Hebrew word ‘bara’ (create), which is not in the past tense (completed action), but carries a present progressive sense — ‘is creating’, an ongoing process.

Second, Adam and Eve were still in a state of innocence (neither sinful nor holy). They had not eaten from the tree of life, which symbolizes the divine life (the holy character of Elohim), yet they had also not sinned by eating from the tree of knowledge. Thus, they were in a neutral condition—neither holy nor sinful.

Third, Adam and Eve did not yet know good and evil, so they were not yet like Him. Only after eating from the tree of knowledge was it said that they became “like one of Us” (Gen. 3:22).

Fourth, Genesis 1:26–28 is still a plan because the Father intended humanity to multiply and subdue the earth, while Adam and Eve in Eden were still in process.

Therefore, Genesis 1:26–28 represents Elohim’s plan: to create humanity in His image and likeness, to fill the earth, and to exercise dominion over all things.

We now understand that this plan applies to all humanity. Elohim’s intention is that all people become like Him and exercise dominion. Even from Genesis 1:26 alone, when Elohim says, “Let Us make man…,” it implies all humanity—not just a portion. However, let us consider further points.

First, the Bible teaches the concept of ‘headship’. This means that when one man is designated as the head, all his descendants are included in him. If the head is righteous, all are counted as righteous; if the head is sinful, all are counted as sinful. This principle is seen in Romans 5:18–19. Just as Adam, the first man, came from the dust, so all his descendants are from the dust. Scripture says that through one trespass all men were condemned, so through one act of righteousness all men receive justification of life (Romans 5:18). Thus, based on this principle, all will ultimately receive justification. All people will become citizens of heaven, just as Jesus, the head of the second humanity, is from heaven. Therefore, it is reasonable to understand ‘man’ in Genesis 1:26–28 as all humanity.

Second, consider Hebrews 2:6–9. Verses 6–8 describe how Elohim crowned man with glory and honor, placing him over the works of His hands and subjecting all things under his feet. The passage clearly refers to all humanity. Yet we do not yet see all things subjected to humanity. However, verse 9 says: “But we see Jesus… crowned with glory and honor… that He might taste death for everyone” (ILT). The Greek word translated ‘everyone’ is ‘pas’, meaning all, the whole, every kind—referring to all races and nations. These verses affirm that Jesus died for all humanity, so that all will ultimately be crowned with glory and honor. Elohim fulfills His plan through a process: first the firstfruits, then all humanity. Thus, Elohim’s plan is for all humanity to become like Him and to have dominion over all things.

We have seen that Genesis 1:26–28 is a plan and that it applies to all humanity. Next, we must understand that Elohim is a God of process. God does not work instantly. His plans are fulfilled through a process, as stated in Isaiah 55:11: ‘His word will accomplish what He desires’.

So what process did God use with Adam and Eve? He placed them in the Garden of Eden to undergo that process. God Himself placed the two trees in the garden and commanded them not to eat from the tree of knowledge. He also placed the serpent there as an instrument to test humanity.

When Adam and Eve disobeyed, was this outside God’s plan? According to Romans 8:20, creation was subjected to futility not by its own will, but by the will of Him who subjected it. This shows that Adam’s fall was not outside God’s plan. God designed it so that creation would experience futility. He had already prepared the sacrifice of the cross before the foundation of the world (Revelation 13:8).

Nothing took God by surprise. He did not react suddenly to Adam’s fall. Everything happens according to His will—even a sparrow does not fall apart from the Father (Matthew 10:29). “For from Him and through Him and to Him are all things…” (Romans 11:36).

Many Christians struggle to accept that Adam’s fall is part of God’s process. Why? Because of the belief in free will. They believe humans—and even the devil—have independent free will. I conclude this section by stating: if any creature truly has absolute free will, then God’s sovereignty would be limited. God cannot create a being whose will is beyond His control, for that would mean He ceases to be fully sovereign.

Previously we saw that Adam’s fall is part of God’s process. Now, let us examine the serpent in Eden. Genesis 3:1 states: “Now the serpent was more cunning than any beast of the field…” The serpent spoke and tempted Eve. After being cursed, it was said to eat dust all its life. Clearly, this is not an ordinary physical snake.

This serpent is the same as the “dragon” in Revelation 12:9 and 20:2. The book of Revelation uses symbolic language. The dragon is called the “ancient serpent” (archaios), meaning original or from the beginning. Thus, this dragon is the same serpent in Genesis—and this serpent or dragon is the devil, or Satan.

Then, Genesis 3:1 affirms that the serpent was MADE BY GOD, meaning that God Himself created the devil. Therefore, the serpent or the devil was not a being who was originally good and then, by his own free will, made himself evil. Both John 8:44 and 1 John 3:8 affirm that the devil has been sinning, a liar, and a murderer from the beginning—not that he was once good and later became evil by his own free will.

Theologians often quote Isaiah 14 and Ezekiel 28 to prove that the devil was originally a good angel named Lucifer, who then became proud, fell, and turned into the devil. This interpretation is a serious violation of the principle of context, because the context of Isaiah 14 is the king of Babylon, while the context of Ezekiel 28 is the king of Tyre. On what authority do these theologians take verses out of context and apply them to the devil? If we arbitrarily pick verses out of context, perhaps I too could create a story about the devil that is even more dramatic than those of these great theologians…

However, I understand that the motive behind these “theologians’ tales” is an attempt to absolve God of responsibility for the existence of evil, sin, disease, calamity, and disasters in this world. They believe that God, who is love, could not possibly create suffering and catastrophe in the universe. We need not concern ourselves with what these theologians say—whoever they are—because Amos 3:6 says, “…Does disaster come to a city unless the LORD has done it?” Likewise, Isaiah 45:6–7 says, “…I am the LORD, and there is no other; I form the light and create darkness, I bring prosperity and create calamity; I, the LORD, do all these things.”

Have we seen this important principle—that all things are from Him, through Him, and to Him? If we grasp this principle, then we can easily understand the process God uses to make humans in His image and likeness.

Before continuing, let us briefly review what we have discussed. First, Genesis 1:26–28 is still the Father’s plan to make humanity in His image and likeness and to give them dominion over all things. Second, this plan includes all humanity. Third, the Father began this process by placing humans in the Garden of Eden, providing two trees, and also the serpent to test them. In the previous writing, we discussed that the serpent is the devil created by God as His instrument in the process of shaping humans into His likeness. Now, we will discuss a bit more about the serpent or the devil, because many Christians wonder how a loving Father could create such a cruel and wicked being.

I will attempt to explain this by looking at nature, because Jesus often used nature to explain His teachings. For example, He said, “consider the birds of the air,” and “consider the lilies.” Paul also said that nature itself teaches that it is disgraceful for a man to have long hair. Thus, the physical universe was not created carelessly or randomly. It was designed in such a way that it can illustrate spiritual realities.

Let us consider the experiment conducted by Isaac Newton (1642–1727). Using a prism, Newton demonstrated that sunlight can be broken down into a spectrum of colors, from red to violet. If we apply this natural phenomenon to the idea of a loving Father who created the devil, the analogy would be something like this: the Father, who is love, is like sunlight. Yet this light of love is refracted into forgiveness, provision, goodness, and so on. But it does not stop there—there is also discipline, correction, even wrath, and so on. The devil was created as an instrument to carry out this wrath. Throughout the Bible, there are examples of how God uses the devil to execute discipline or judgment upon individuals. Saul, David, and Job are good examples, though we will not explore them further here.

Thus, the serpent or the devil was created as God’s instrument in the process of shaping humanity into His image and likeness. I must again address the concept of free will, which many believe to be true, even though the Bible does not support it. This concept greatly disturbs people’s understanding and even their knowledge of God Himself. Let us look at Acts 17:28: “For in Him we live and move and have our being, as even some of your own poets have said, ‘For we are also His offspring.’” Paul said this to unbelievers in Athens while preaching the gospel. Yet he clearly stated that ‘we live, move, and exist’ IN HIM. He is the One who causes us to live, move, and exist. Once again, ‘we’ here refers not only to believers, but to ALL HUMANITY. And Paul says that every human being is God’s offspring (Greek: ‘genos’, meaning generation or origin). Not only humans come from Him—even the devil comes from Him and was created with a purpose.

Therefore, there is no free will. People live, move, and make decisions entirely under God’s control. Nothing exists outside His control—even the devil can only act if God permits it. This should be clear, and in the next writing we will discuss the two trees placed in the Garden of Eden as part of God’s process.

There is still one more matter to address before discussing the two trees: creation itself. If someone believes in the doctrine of ‘creatio ex nihilo’, it will be difficult to understand this theme. Unfortunately, this doctrine has been widely accepted and taught in theological schools and is believed by almost all Christians as truth. According to L. Berkhof (author of Systematic Theology, widely used in seminaries, especially among Evangelicals), Augustine (354–430), recognized as a Church Father, strongly supported this doctrine.

This doctrine asserts that creation comes from nothing into something. Let us examine Romans 4:17: “…calls into existence the things that do not exist.” The Greek word translated ‘calls’ is ‘kaleo’, which appears 148 times in the New Testament and is never translated as ‘create’. It means to call, name, invite, or summon. Therefore, Romans 4:17 does not support ‘creatio ex nihilo’. In fact, it speaks about Abraham’s faith in a living God who can call or move things—even mountains—from one place to another.

However, Hebrews 11:3 does speak about creation: “By faith we understand that the universe was formed at God’s command, so that what is seen was made from what is not visible.” The word ‘formed’ comes from the Greek ‘katartizo’, meaning to create, prepare, or arrange. Thus, creation is making something visible from something invisible. What is visible is the universe; what is invisible is God. Therefore, creation is the visible coming from the invisible God. Romans 11:36 affirms: “For from Him and through Him and to Him are all things…”.

Creation does not come from ‘nothing’, but from the invisible God. It is as if God Himself is the “substance,” and everything originates from Him. This is not pantheism, which fails to distinguish between Creator and creation. Rather, creation EXISTS IN HIM. God does not dwell in the universe; the universe dwells in Him. Everything exists in Him. That is why the Bible says not a single bird falls outside the Father’s will. Everything is within His will and under His control. Therefore, THERE IS NO FREE WILL. The concept of free will comes from philosophers who nearly deny God as Creator.

What, then, is the connection between God’s plan and creation? Because everything exists in Him, moves because of Him, and lives because of Him, His plan must succeed. It is impossible for God to cast away His creation into eternal hell. The doctrine of eternal hell also comes from Augustine…

If I make a chair, that chair exists OUTSIDE of me. If I no longer like it, I can throw it away. But God’s creation is not like that. The heavenly Father loves His creation deeply because it exists within Him. It is impossible that God would create humans and then, because of their rebellion through so-called free will, cast them into eternal hell. That is a foolish tale of theologians—yet sadly believed by most Christians.

Let us stop here for now… may we discard the concept of ‘creatio ex nihilo’ so that we can more easily receive the truth of God’s plan.

Now we turn to the two trees in the Garden of Eden as God’s method of shaping humanity. The Bible often likens humans to trees, especially in the Psalms. For example, Psalm 1:1–3 describes a person who delights in the law of the Lord as a tree planted by streams of water. Likewise, Psalm 148:9 calls fruit trees and cedars to praise the Lord—clearly referring to people.

In the Garden of Eden there were two trees: the tree of the knowledge of good and evil, and the tree of life. Genesis 2:17 says, “but of the tree of the knowledge of good and evil you shall not eat… for in the day that you eat of it you shall surely die.” The Hebrew phrase for ‘surely die’ is ‘mut tamut’. This cannot be translated simply as ‘die’. It implies a double sense: ‘dying, you shall die’. This means that the moment Adam ate the fruit, he immediately entered into a state of death—a kind of life that leads to physical death. ‘The wages of sin is death’ (Romans 6:23). Many Christians think this refers only to physical death, but it does not. Death here refers to a kind of life dominated by the devil (Hebrews 2:14), which eventually results in physical death. Thus, Adam’s sin brought a life dominated by death, which ultimately led to physical death—930 years later.

Therefore, the tree of knowledge represents a life of death under the control of the devil. Adam and Eve became like that tree—living according to their knowledge of good and evil.

What, then, does the tree of life represent? Jesus said in John 6:51, “I am the living bread that came down from heaven… whoever eats of this bread will live forever.” The word ‘life’ here is ‘zoe’, the kind of life that God Himself has. Thus, the tree of life represents the life of God—‘zoe’. Whoever partakes of this tree becomes a ‘zoe-human’, living out this divine life daily. And through this ‘zoe’ life, one can truly know God (John 17:3).

If that is the case, did Adam need to eat the fruit of the tree of the knowledge of good and evil in order to become in His likeness and image? The answer is yes—Adam needed to eat the fruit of the tree of knowledge, because by eating it he became like “…one of Us…” (Genesis 3:22). This expression, “one of Us,” indicates that Adam also needed to eat the fruit of the tree of life in order to become in His likeness and image. When Jesus came, He gave ‘zoe’ life to those who believe (John 10:10). Therefore, Adam needed to eat the fruit of the tree of knowledge and also the fruit of the tree of life in order to become in His likeness and image.

This is the process the Father carries out in humanity so that they may become in His likeness and image—by eating from both trees in the Garden of Eden. The next writing will explain why humanity must eat from the tree of knowledge and the tree of life.

Now we will discuss why humanity needs to eat the fruit of the tree of the knowledge of good and evil in order to be processed into the likeness and image of Elohim. First, because this is the will of the Father. Romans 8:20 affirms that “…the creation was subjected to futility, not willingly, but because of Him who subjected it, in hope” (ILT). If so, why did God forbid Adam and Eve to eat from the tree of knowledge, while He Himself designed Adam’s fall? The Father’s purpose in all this is that Adam and all his descendants might experience the kind of life of death symbolized by the tree of knowledge. This kind of life of death stands in contrast to the life that Jesus would give to every believer (John 10:10). This life of death is under the dominion of the devil (Hebrews 2:14). Adam and all his descendants needed to experience the bitterness of living a life of death under the dominion of the devil in order to know the sweetness of the life (zoe) given by Jesus, which is symbolized by the tree of life.

A person cannot know sweetness without first knowing bitterness. One cannot understand happiness without experiencing suffering. In fact, happiness cannot truly be called happiness without its opposite—suffering. That is why God created something as the counterpart to Life (the tree of life), namely the tree of knowledge. Therefore, the Father’s purpose in designing Adam’s fall was so that Adam and all his descendants, through that fall, might come to know Life, and in turn become in His likeness and image.

Second, humanity that is in His likeness and image is humanity that possesses authority and is able to subdue all things, as God commanded (Genesis 1:28). The Hebrew term translated ‘subdue’ is ‘kabash’, meaning ‘to tread down’. This implies that there is an enemy to be trampled. Romans 16:20 states, “…crush Satan under your feet…”. How can humanity subdue and trample the devil if they do not know and experience the life of death in which the devil has authority? Humanity must first live under the life of death ruled by the devil, and then overcome it (trample it) through the authority of the life of Christ. Thus the Word of God is fulfilled: Life swallows up death, and light dispels darkness.

Third, humanity in His likeness and image is humanity that understands and experiences the freedom of the glory of the sons of Elohim (Romans 8:21). Indeed, this is the Father’s plan: to place humanity under futility and under the bondage of the devil. Humanity eats from the tree of knowledge and becomes enslaved to the devil, but then Jesus comes to set humanity free, so that humanity may become in the likeness and image of Elohim.

This is the process humanity must go through by eating the fruit of the tree of knowledge in order to become in the likeness and image of Elohim. We have also emphasized that humanity must eat from both trees in the Garden of Eden. The next writing will explain how humanity can eat the fruit of the tree of life.

We have discussed why humanity needs to eat the fruit of the tree of the knowledge of good and evil in order to be processed into the likeness and image of Elohim. Now we will explain why humanity must also eat the fruit of the tree of life to be processed into His likeness and image. But first, we will briefly discuss the meaning of being in His likeness and image.

Genesis 1:26 states, “…Let Us make man in Our image (TSELEM) and according to Our likeness (DEMUTH)…”. The Hebrew term TSELEM, translated ‘image’, means ‘representative figure’, that is, ‘to represent’. Humanity as the image of Elohim means that humanity represents God on this earth. Meanwhile, DEMUTH, translated ‘likeness’, refers to the resemblance between two things. When paired with TSELEM, DEMUTH carries an important theological meaning: humanity (male and female), as DEMUTH, shares with Elohim in ruling over creation and in multiplication. Just as Elohim creates, so humanity can also “create” in the sense of multiplying or producing offspring. This is what it means to be in His likeness and image: to represent God on earth and to multiply.

We have understood that the two trees in the Garden of Eden symbolize two kinds of life. The tree of knowledge represents the life of death under the dominion of the devil, while the tree of life represents the life of ‘zoe’. This ‘zoe’ is in His Son; whoever has the Son has life. Jesus clearly said, “I am the Life (zoe)…”. For humanity to become in His likeness and image, they must possess the same kind of life that Elohim has—‘zoe’. In fact, humanity cannot truly know Him unless they live the same kind of life as He does. John 17:3 says, “And this is eternal life (zoe), that they may know You, the only true God, and Jesus Christ whom You have sent” (ILT). Therefore, humanity must eat the fruit of the tree of life in order to know Him and become in His likeness and image.

What we must always remember is that Jesus Himself is the ‘zoe’ (Life), and He is the One symbolized by the tree of life in the Garden of Eden. However, this life could not be given by Jesus unless He died. Jesus said, “…unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much fruit” (John 12:24). The death of Jesus was planned by the Father even before the foundation of the world—“…the Lamb slain from the foundation of the world” (Young’s Literal). Jesus came into the world to give Life (John 10:10).

How can all humanity eat the fruit of the tree of life? This is what we will now discuss. We know that the tree of life in the Garden of Eden symbolizes Jesus Christ, the Son of Elohim, in whom is ‘zoe’. We also know that Jesus had to die, rise again, and sit at the right hand of the Father in order to give His Life. I Corinthians 15:45 says, “…the last Adam became a life-giving Spirit” (ILT). John 10:10 also affirms, “…I have come that they may have life (zoe), and have it abundantly.” “Having it abundantly” does not speak of material abundance at all, but of the growth of ‘zoe’. The life given by Jesus to believers is initially a “seed” that must grow to maturity. That is why Jesus, as the life-giving Spirit, continually imparts His Life so that it may grow within believers and reach its fullness. This is what it means to “have life (zoe) abundantly.”

This life enables believers to know Elohim and to become in His likeness and image. Jesus as the Son of Man is the perfect human in His likeness and image. As a man, Jesus died and tasted death for all humanity (Hebrews 2:9). As the One in His likeness and image, He experienced death and overcame it through His resurrection. But we, as His chosen people, are still undergoing the process of becoming in His likeness and image. We are being shaped so that His Life overcomes “death” within us. We are still in the process of overcoming death. Even our physical bodies will surely die (Romans 8:10). But in due time, we will overcome death, receive a new body like Jesus, and be revealed to all creation. This is the moment when the sons of Elohim are manifested (Romans 8:19).

For what purpose will the sons of Elohim—those who are already in His likeness and image—be revealed to all creation? Romans 8:19–21 answers: “For the earnest expectation of the creation eagerly waits for the revealing of the sons of Elohim… because the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of Elohim” (ILT). This clearly affirms that the revealed sons of Elohim will liberate all creation from the bondage of corruption. Those who have first become in His likeness and image will bring freedom to all humanity, so that all may become in His likeness and image. Thus the plan of Elohim is fulfilled: “…Let Us make man (all humanity) in Our image and likeness…” (Genesis 1:26).

In the end, all humanity will eat the fruit of the tree of life. Jesus said that whoever eats Him will have Life within (John 6:53–54). He also said in John 12:32, “I will draw all people to Myself.” However, in this present age, Jesus does not draw everyone yet. In this age, He draws only His chosen people who will be revealed to all creation, as written in Romans 8:19–21. But ultimately, all people will come to Jesus and eat the fruit of the tree of life, becoming in His likeness and image. Hallelujah.

What Do You Do at Church?

Before we define what a house church is… before we defend it… before we even describe it—

let’s slow down and ask some honest, uncomfortable, and deeply revealing questions.

Not to criticize.

Not to condemn.

But to awaken.

Because sometimes the greatest barrier to truth is not ignorance…

it is assumption.

Thought-Provoking Questions

Take a moment. Don’t rush. Reflect deeply.

1. What do you actually do when you go to church? Is it participation… or observation?
2. What is the true purpose of the Church? Is it gathering… or going?
3. Why do you do what you do when you go to church? Is it Scripture-based… or tradition-shaped?
4. What do you expect to happen as a result of attending church? Information… or transformation?
5. What percentage of your church is fully engaged in serving the Lord? Is it a body… or an audience?
6. Who does most of the work in your church? The many… or the few?
7. How do you attract people to your church? Programs… or power?
8. What is your vision for your church? Growth in numbers… or multiplication of disciples?
9. How do you train leaders—and what happens after they are trained? Do they sit… or are they sent?
10. How is leadership structured in your church? Is it hierarchical… or servant-based?
11. If someone fully funded a new church for you, what would you need? A building? Equipment? Staff? Or something else?

A Different Kind of Learning

These questions are not meant to be answered quickly.

They are meant to unsettle you—in the best way possible.

The early Church did not begin with buildings, budgets, or branding.

It began with people who encountered Jesus and were transformed.

In Acts of the Apostles, we see something radically different from what many experience today:

• People were devoted, not just present
• They were participating, not spectating
• They were sharing life, not attending events
• They were multiplying, not maintaining

And perhaps the most challenging truth of all:

They did not need most of what we think is essential today.

Why Start with Questions?

Because questions expose foundations.

When you ask:

• Why do we do this?
• Where did this come from?
• Is this in Scripture?

You begin to uncover whether your understanding of church is built on:

• Biblical revelation, or
• Cultural adaptation

This is exactly how Jesus taught.

Jesus Christ often asked questions that forced people to think deeply, examine their hearts, and confront truth for themselves.

The Journey Ahead

In the sections that follow, we will not rush to conclusions.

Instead, we will:

1. Return to Scripture
2. Examine each question carefully
3. Compare our current practices with biblical patterns
4. Rediscover God’s original design for His Church

We will explore passages like:

• Acts 2:42–47
• Matthew 24:14
• Matthew 28:18–20
• Ephesians 4:11–13
• 1 Corinthians 12

Not to gather information…

but to recover transformation.

A Gentle but Honest Warning

If you walk this journey sincerely, you may discover that:

• Some things you assumed were essential… are not
• Some things you overlooked… are central
• Some practices you defend… are not found in Scripture

And that can feel uncomfortable.

But it is also liberating.

Because truth does not destroy the Church—

it restores it.

Transition

So before we define house church,

before we defend its structure or model…

Let’s answer the most important question first:

What does God say His Church is supposed to be?

Let begin with the early believers in Acts—and carefully examine what they actually did.

Acts 2:42–47 — The Blueprint of the Early Church

In Acts of the Apostles 2:42–47, we encounter the purest expression of the Church after the coming of the Holy Spirit.

*“They devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer.

Everyone was filled with awe at the many wonders and signs performed by the apostles.

All the believers were together and had everything in common.

They sold property and possessions to give to anyone who had need.

Every day they continued to meet together in the temple courts. They broke bread in their homes and ate together with glad

Before we build anything new…

we must return to what was original.

Not the modern church model.

Not denominational systems.

Not inherited traditions.

But the first expression of the Church—fresh, pure, Spirit-birthed.

The Foundational Text

In Acts of the Apostles 2:42–47, we are not given a theory…

we are given a living picture.

A Church not organized around a building—

but around Jesus Christ.

A Living Snapshot of the Early Church

This passage describes ordinary people…

living an extraordinary life together.

Let’s walk through it slowly.

1. “They Devoted Themselves…” — A Life of Total Commitment

The passage begins with a powerful phrase:

“They devoted themselves…”

This was not casual Christianity.

This was not occasional attendance.

This was intentional, continuous, wholehearted pursuit.

They were not consumers of spiritual content.

They were participants in a shared life.

What Were They Devoted To?

Four pillars define the early Church:

• The Apostles’ Teaching
• Fellowship
• Breaking of Bread
• Prayer

Let’s examine each one deeply.

2. The Apostles’ Teaching — More Than Listening

Today, teaching is often reduced to sermon listening.

But in the early Church, teaching meant:

• Impartation of life
• Obedience-based learning
• Transformation, not information

When Jesus Christ taught His disciples, He did not say, “Listen and take notes.”

He said, “Follow Me.”

The apostles continued this model.

👉 Teaching was:

• Discussed
• Practiced
• Reproduced

Question to reflect:

Are believers trained to obey, or just to know?

3. Fellowship — Shared Life, Not Social Time

The word “fellowship” (koinonia) means deep partnership in life.

This goes far beyond:

• Greeting each other on Sunday
• Casual conversations after service

It means:

• Walking through struggles together
• Sharing burdens
• Living in spiritual and practical unity

In many settings today, fellowship is an event.

In Acts, fellowship was a lifestyle.

4. Breaking of Bread — More Than a Ritual

This included:

• Regular meals in homes
• The Lord’s Supper
• Celebrations of Christ’s finished work

It was not:

• A monthly ritual
• A symbolic act detached from daily life

It was:

• Relational
• Frequent
• Integrated into everyday living

Meals became moments of:

• Teaching
• Healing
• Unity

The table was central—not the stage.

5. Prayer — A Culture, Not a Program

Prayer was not scheduled once a week.

It was:

• Constant
• Corporate
• Expectant

Because of this, something powerful happened:

“Everyone was filled with awe…”

God’s presence was not theoretical.

It was tangible.

6. Power and Presence — The Natural Outcome

The text says:

“Many wonders and signs were done through the apostles.”

This was not manufactured.

There were:

• No marketing strategies
• No event promotions

Just a people:

• Devoted to God
• Yielded to the Spirit

And God moved.

7. Radical Generosity — A Different Economy

One of the most challenging aspects:

“They had everything in common…

They sold property and possessions to give to anyone who had need.”

This was not forced socialism.

It was love-driven generosity.

Their mindset was:

• “What is mine is yours”
• Not:
• “Protect what is mine”

Why?

Because their identity had shifted from ownership… to stewardship.

8. Daily Life Together — Not Weekly Gatherings

“Every day they continued to meet together…”

Church was not:

• Once a week
• One location
• One event

It was:

• Daily
• Relational
• Decentralized

They met:

• In homes
• In public spaces

Life and faith were integrated.

9. Joy and Simplicity — The Atmosphere of the Church

“They ate together with glad and sincere hearts…”

There was:

• Joy
• Authenticity
• Simplicity

No performance.

No pressure to impress.

Just real people living real faith.

10. Evangelism — A Natural Overflow

“And the Lord added to their number daily…”

Growth was not:

• Engineered
• Forced
• Program-driven

It was:

• Organic
• Spirit-led

People were drawn not by:

• Advertising
• But by:
• Authentic transformed lives

A Powerful Contrast

The house church is not a new idea.

It is a return.

A return to:

• Simplicity
• Participation
• Multiplication
• Spirit-led living

It removes unnecessary structures…

and restores biblical function.

A Confronting Question

If we removed:

• Buildings
• Budgets
• Programs

Would what remains still look like the Church in Acts?

Transition

Now that we have seen the pattern…

the next question becomes unavoidable:

What is the actual purpose of the Church?

In the next section, we will explore:

👉 Matthew 24:14 — The Mission That Defines the Church

And you may discover that the Church is not primarily about gathering…

but about finishing a global assignment. Part 2

Summary: The fall of humanity caused the glory of Elohim to diminish or be lost.

Call to action: As believers, let us do everything for His glory.Our theme at this time is the glory of Elohim.

This is an important theme found throughout the entire Bible, from the Book of Genesis to the Book of Revelation. The Hebrew term ‘kabod’, meaning ‘glory’, appears about 200 times in the Old Testament. The translators of the Old Testament (Hebrew) into the New Testament (Greek) chose the term ‘doxa’ to translate ‘kabod’.

In Greek culture, the term ‘doxa’ originally referred to the ‘opinion’ others held regarding a person’s actions and achievements. A high opinion or high regard would elevate someone above others, and this became the goal of many Greeks—to be glorified and praised by others. However, the meaning of ‘doxa’ changed when it was used to translate ‘kabod’. It no longer referred merely to human opinion but came to signify glory related to the personal revelation of Elohim. The term ‘doxa’ appears 166 times in the New Testament.

Let us begin by exploring the meaning of ‘kabod’ in the Old Testament. We will use the ‘first mention principle’, which holds that the first occurrence of a concept in the Bible carries a foundational meaning that remains consistent throughout Scripture. Although the term ‘kabod’ first appears in Genesis 31:1, its ‘demonstration’ appears much earlier.

Consider Romans 3:23: “For all have sinned and fall short of the glory (‘doxa’) of Elohim” (ILT). Therefore, to understand ‘kabod’, we must examine the ‘demonstration’ of humanity’s first fall in the Garden of Eden. By understanding this, we will grasp the meaning of ‘kabod’. According to the first mention principle, this meaning becomes the foundational meaning, while later occurrences only expand or complete it.

Now let us look at Genesis 2:25: “And they were both naked, the man and his wife, and were not ashamed.” Meanwhile, Philippians 1:20 states: “My eager expectation and hope is that I will not be ashamed in anything, but with all boldness, as always, so now also Christ will be magnified in my body, whether by life or by death.” In this verse, Paul connects ‘shame’ with the matter of Christ being glorified through his bodily suffering. Through Paul’s suffering, Christ is magnified and glorified. Because Christ is glorified through both his life and death, Paul is not ashamed.

However, Adam and Eve, who were not ashamed of their nakedness before, became ashamed after they fell into sin. From this, we conclude that their shame resulted from sin and from falling short of the glory of Elohim. Nakedness itself was not a problem as long as the glory of Elohim ‘covered’ them. But after they sinned and lost that glory, they experienced shame.

From this ‘demonstration’ of the fall, we understand that when a person is filled with the glory (kabod) of Elohim, they will not feel or experience shame. Therefore, the basic meaning of ‘kabod’ (of Elohim) is a ‘quality’ or ‘presence’ of Elohim that causes a person to be free from shame.

Let us continue examining the fall in Eden. Genesis 3:7 says: “Then the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves coverings.” Before the fall, humans had no awareness of their naked condition. The knowledge they gained from eating the tree of the knowledge of good and evil gave them an awareness of themselves—what we call ‘conscience’. The function of conscience is to inform humans about good and evil.

Paul speaks about a pure, clean, and renewed conscience (1 Timothy 1:5; 1:18–19; 3:9; 2 Timothy 1:3). But he also warns about a conscience that has been “seared with a hot iron,” becoming insensitive and impure because it pays attention to deceiving spirits and the teachings of demons (1 Timothy 4:1–2).

We see that Adam and Eve’s conscience, after being deceived by Satan, caused them to no longer look at the glory of God but instead focus on themselves. This opened the way for Satan to accuse them regarding their naked condition. In reality, their nakedness was not a problem as long as they beheld the glory of God.

Next, Adam and Eve acted on their own to cover their shame and nakedness by making coverings from fig leaves. God was not pleased with this action. Therefore, Elohim made garments of animal skin to cover them (Genesis 3:21). Here we see that an animal was sacrificed, which many scholars believe symbolizes Christ’s sacrifice on the cross.

We know that the glory of Elohim is seen in the face of Christ, and that Christ is the image of Elohim (2 Corinthians 4:4,6). Thus, when Elohim clothed Adam and Eve with animal skins, it was an act of covering their shame and nakedness with the glory of Elohim.

What, then, do the fig leaves represent? Clearly, they symbolize human glory. They also represent religion—human effort to cover nakedness. Religion is knowledge of good and evil, originating from the tree of the knowledge of good and evil. Adam and Eve used religion as a ‘covering’ to replace the lost glory of Elohim.

Now let us consider: did Jesus come to establish the Christian religion? Jesus said He came so that humanity might have life (‘zoe’), symbolized by the tree of life (John 10:10). He did not come to teach knowledge of good and evil (religion), because only Elohim is truly good. He came to give His life. In other words, Jesus came as the ‘garment of skin’ to cover the loss of Elohim’s glory caused by sin. The solution to humanity’s fall is the ‘garment’ of Elohim’s glory.

As we conclude this section, let us reflect: has Christianity become a religion? Those who observe carefully will recognize that it has. Human glory produced by false teachings—Jezebel, Balaam, and the Nicolaitans—has become a kind of ‘covering’ that hides spiritual nakedness.

We have seen that the result of the fall is the loss of Elohim’s glory. We have also seen Adam and Eve’s attempt to cover their shame with fig leaves, representing human glory, in contrast to the garments of skin, which symbolize Christ’s sacrifice and glory. Fig leaves represent religion—human effort to cover nakedness. Religion, born from the knowledge of good and evil, is essentially human glory covering human shame.

Now let us consider Christianity. If Jesus did not come to bring a religion, where did the Christian religion come from? Revelation chapters 2 and 3 help explain this. The churches addressed by the apostle John had already changed in ‘nature’ from the early church of Peter and Paul. In the time of Peter and Paul, although the church faced many challenges, there was no call to ‘the one who overcomes’ as found in Revelation 2–3. This indicates that the earlier church had not yet fallen from its original nature. It was still an organism led directly by the Holy Spirit. That is why the Book of Acts contains around 70 expressions such as ‘led by the Spirit’, ‘the Spirit said’, ‘the Spirit forbade’, and ‘filled with the Spirit’.

However, the churches in Revelation 2–3 had changed in nature due to three false teachings: Jezebel, Balaam, and the Nicolaitans. Briefly:

* The teaching of Jezebel justifies the usurpation of the Spirit’s authority by leaders.

* The teaching of the Nicolaitans justifies leaders dominating God’s people, dividing the church into ‘laity’ and ‘clergy’.

* The teaching of Balaam justifies leaders exploiting and profiting from the people of God.

These teachings transformed the church from a Spirit-led organism into thousands of denominations led by human leaders. This shift marks the transformation of Christianity from a life of fully following Christ into a system where people follow leaders, movements, or denominations. This is why Christianity can be called a religion today.

Religious leaders naturally receive human glory—at least from their followers—and this glory is outward. This contrasts with the inward glory described by Paul in his letter to the Corinthians.

Let us continue examining this contrast. The first appearance of ‘kabod’ in Genesis 31:1 refers to Jacob’s material wealth. Thus, ‘kabod’ can refer either to the glory of Elohim or to human glory—such as wealth, splendor, or outward appearance.

Now we will discuss “human glory” as obtained by religious (Christian) leaders, and the inward glory explained by Paul in the Second Epistle to the Corinthians. Paul explains about himself and his ministry because there were some false teachers who preached another Jesus (II Corinthians 11:4).

Paul uses several terms/expressions to describe his ministry, which he received based on the mercy of Elohim (II Corinthians 3:6–9). We will look at some of them. First, the ministry of the New Covenant. Paul explains the difference between the Old Covenant and the New Covenant. It is emphasized that the New Covenant does not consist of written law, but of the Spirit. The written law kills, but the Spirit gives life. This ministry of the New Covenant is an “inward ministry,” because it is not focused on outward and external things. This ministry is focused on how a person’s inner being is renewed day by day through the work of the life-giving Spirit.

Second, Paul uses the term ‘ministry of the Spirit’ (2 Corinthians 3:8). This ministry of the Spirit is contrasted with the ministry of the Old Covenant that leads to death. This ministry that leads to death was accompanied by the ‘glory of Elohim’, which was reflected on the face of its servant, Moses, so that the Israelites could not endure looking at it. Paul affirms that if the ministry that leads to death was accompanied by such glory of Elohim, how much more the glory of Elohim that accompanies the ministry of the Spirit. However, the glory of the ministry of the Spirit is an inward glory, ‘Christ in you, the hope of glory’.

Therefore, the ‘glory of Elohim’ that accompanies the ministry of the Spirit is not reflected on Paul’s face in such a way that the Corinthian believers could not bear to look at him. Why was the glory of Elohim reflected on Moses’ face so that the Israelites could not endure looking at him? This is because the ministry of the Spirit is an “inward ministry”, whereas the ministry of Moses was an “outward ministry.” The glory of Elohim that accompanies the ministry of the Spirit resides within the inner being of its servant. Of course, there were those who could see the glory of Elohim radiating from within Paul. But those who could see it were surely those who also had the glory of Elohim within them.

Now, let us look at the glory of man that radiates within Christianity. We will take the example of the church in Laodicea to explain human glory within fallen churches. Revelation 3:17 states, “Because you say, ‘I am rich, have become wealthy, and have need of nothing,’ and do not know that you are wretched, miserable, poor, blind, and naked.” Why did the church in Laodicea not realize that they were wretched, miserable, poor, blind, and naked? This is because they saw the glory of man that they possessed. However, the Lord saw the glory of Elohim within their inner being.

The seven churches in Asia Minor (Revelation 2–3) represent churches throughout the ages, where the false teachings of Jezebel, Balaam, and the Nicolaitans have been widely accepted. His chosen people can certainly discern the difference between the glory of Elohim and the glory of man within a Christianity that has become merely a religion.

We have discussed the demonstration of the glory of Elohim in the case of the fall of Adam and Eve in the Garden of Eden. From this demonstration, we understand that if a person is filled with the glory (kabod) of Elohim, then they will not feel or experience shame. Therefore, the basic meaning of kabod (Elohim) is a ‘quality’ or ‘being’ of Elohim that causes a person not to feel shame. In fact, the root meaning of the term ‘kabod’ is ‘heaviness’, ‘weight’, or ‘worthiness’. This root meaning is figurative language referring to a person’s value or worth.

Let us continue by looking at the demonstration of the glory of Elohim in the case of Moses. We will not cover all occurrences of ‘kabod’ in Moses’ story, but we will consider three aspects related to the glory of Elohim.

First, in the event of the golden calf. Exodus 33:18–23 states, “Please show me Your glory… you cannot see My face; for no man shall see Me, and live… you shall see My back, but My face shall not be seen.” From this we learn that humans cannot see the glory of Elohim in the full manifestation of His presence. Even Moses could only see “His back.” That is why Paul says that He dwells in unapproachable light (1 Timothy 6:16).

Second, in worship. Leviticus 9:6 states, “…this is the thing which the LORD commanded you to do, and the glory of the LORD will appear to you.” Here Moses instructed Aaron and his sons to minister in the tent of meeting according to the commands of the Lord. The manifestation of God’s glory often appeared as a consuming fire (Exodus 24:17). When Nadab and Abihu offered unauthorized fire, which He had not commanded, they died before the Lord (Leviticus 10:1). From this we learn that worship must be according to His command so that His glory does not consume His servants.

Third, concerning the Tabernacle. Exodus 40:34 states, “Then the cloud covered the tabernacle of meeting, and the glory of the LORD filled the tabernacle.” Likewise, Leviticus 16:2 says that Aaron must not enter the Most Holy Place at just any time… “for I will appear in the cloud above the mercy seat.” The cloud of Elohim’s glory was above the mercy seat in the Most Holy Place. Therefore, the glory of Elohim was in the Most Holy Place. Aaron, as High Priest, could only enter once a year on the Day of Atonement (Exodus 30:10).

Let us apply this. When Jesus entered the temple in Jerusalem, He found people trading in the temple courts (Matthew 21:12). The Jewish leaders conducted trade in the outer courts, not in the Most Holy Place. That is why Revelation 11:2 says the outer court is given to the nations to be trampled.

In the context of Christianity, where the teaching of Balaam (commercialization in the church) has become widespread, we understand that such practices cannot occur in the Most Holy Place, where the glory of Elohim dwells. If by God’s grace we move from the outer court into the Most Holy Place, following our High Priest Jesus Christ according to the order of Melchizedek, then we will not engage in such practices in our ministry.

Now let us consider the demonstration of the glory of Elohim in the salvation of Israel as a nation. Exodus 14:4 says, “I will gain honor over Pharaoh… and the Egyptians shall know that I am the LORD.” Here we see the connection between Israel’s deliverance from Egypt and the glory of the Lord. God revealed His glory through mighty acts.

After Israel’s rebellion in the incident of the twelve spies, Numbers 14:22–23 declares that those who had seen His glory and miracles but tested Him repeatedly would not enter the promised land. Again, we see that Israel’s salvation is closely tied to the glory of the Lord.

Isaiah 60:1–2 declares that although darkness covers the earth, the glory of the Lord rises upon His people. Not only Israel, but also the nations are brought to God through His glory (Zechariah 2:5–11). Thus, salvation is closely connected to the glory of the Lord. This aligns with the earlier discussion of Adam and Eve—Christ, as the radiance of Elohim’s glory (Hebrews 1:3), covers human shame.

Applying this to the church, Israel symbolizes the church. Just as Israel’s salvation is tied to the glory of Elohim, so is the church’s salvation. Paul explains salvation in Romans: justification by faith (chapters 1–5:11), sanctification by faith (5:12–7), and glorification by faith (chapter 8).

In Christianity today, ‘glorification by faith’ is rarely preached, though it is the climax of salvation. If salvation is preached only as justification, it is incomplete. True salvation culminates when we are glorified with Christ at His coming, and creation itself is set free into the glorious liberty of the children of Elohim (Romans 8:19–21).

Finally, let us consider the case of the Ark being captured by the Philistines and the departure of God’s glory in Ezekiel. In 1 Samuel 4, Israel brought the Ark into battle, but instead suffered defeat; 30,000 soldiers died, and the Ark was captured. Eli died upon hearing the news, and Phinehas’ wife named her son Ichabod, saying, ‘The glory has departed from Israel’. This teaches us that humans cannot force the presence and glory of Elohim according to their own will. His servants must follow His ways for His glory to be present.

In Ezekiel, after idolatry filled the temple, the glory of the Lord gradually departed (Ezekiel 10:18; 11:23). This shows that idolatry will surely cause the glory of the Lord to leave His dwelling place.

Let us apply the two cases above concerning the ‘glory of Elohim’ to the context of the seven churches described in Revelation 2–3. Consider Revelation 2:14, regarding the false teaching of Balaam: “…there are some who hold to the teaching of Balaam…so that they eat food sacrificed to idols and commit sexual immorality.” Likewise, concerning the teaching of Jezebel: “…you tolerate that woman Jezebel, who calls herself a prophetess, and she teaches and deceives My servants to commit sexual immorality and to eat things sacrificed to idols” (Revelation 2:20). Note that the false teachings of Balaam and Jezebel have caused ‘idol offerings’ to enter the church. In such a condition, it is not surprising that the ‘glory of the Lord’ departs from the churches described in Revelation 2–3.

Many Christians, including Bible teachers, do not pay attention to the false teachings of Jezebel and Balaam, even though these teachings are precisely what have allowed idol offerings to enter the church. It is no wonder that the glory of Elohim has been replaced by human glory within Christianity, as mentioned earlier.

Now we will discuss the ‘manifestation’ of the glory of Elohim in the prophecy of the prophet Haggai concerning the glory of the Temple. Haggai 2:4, 8 states: “Is there anyone among you who saw this house in its former glory (‘kabod’ = glory)?… I will shake all nations, so that the treasures of all nations shall come, and I will fill this house with glory (‘kabod’ = glory), says the LORD of hosts.”

This prophecy of Haggai was delivered to Zerubbabel son of Shealtiel, governor of Judah, and Joshua son of Jehozadak, the high priest, as well as to the remnant of Israel who returned from Babylon to Jerusalem and were rebuilding the Temple on its original site. This prophecy was given

so that the returning Israelites would be strengthened and continue rebuilding the Temple, which had been delayed for about 14 years.

We need to understand some historical background to properly grasp Haggai’s prophecy. When the Israelites returned from Babylon to Jerusalem under Zerubbabel’s leadership to rebuild the Temple, their number was very small (only about 50,000) compared to the Israelites who remained in Babylon, Assyria, and surrounding regions. Scholars estimate that there were about 2–3 million Jews scattered throughout Babylon, Assyria, and nearby areas during the time of Esther, which coincided with Nehemiah and Ezra. Most Jews were unwilling to return to Jerusalem because the journey was risky. Moreover, they had already established synagogues where they gathered and studied the Law. Only a small number, moved by God, returned to Jerusalem to rebuild the Temple (Ezra 1:5).

Under such circumstances, the Temple built by Zerubbabel could not compare in glory with the Temple built by King Solomon, which had been destroyed by King Nebuchadnezzar. Therefore, the Jews rebuilding the Temple became discouraged because its glory seemed insignificant. It is in this context that Haggai prophesied: “The glory of this latter house shall be greater than the former…” (Haggai 2:9).

When was this prophecy fulfilled? It was not fulfilled in the Temple renovated by King Herod. Rather, its fulfillment occurred when Jesus said, “Destroy this temple, and in three days I will raise it up again…,” but He was speaking of the temple of His body (John 2:19, 21). Jesus came to fulfill the Old Testament prophecies; therefore, Haggai’s prophecy that the latter glory would surpass the former refers to the glory of the body of Jesus Christ, the Messiah. Through His death, resurrection, and ascension, the physical body of Jesus was “expanded” into the Body of Christ, which is the church. Thus, whereas the glory of Elohim was manifested in the Temple building (Old Testament), now it is manifested in and through His people (New Testament).

In the New Testament context, the glory of Elohim is manifested in and through the individuals who follow Christ. Colossians 1:27 states: “…Christ in you, the hope of glory.” Therefore, the glory of Elohim dwells within the inner being of His people.

Some denominational leaders within Christianity teach that the fulfillment of Haggai’s prophecy occurs when the wealth of nations flows into church buildings (Haggai 2:8–9). Such teaching arises from a misunderstanding of the glory of Elohim. In Christianity in general, the glory of Elohim that dwells within believers has often been replaced by human glory in its leaders.

Now we turn to the manifestation of the glory of Elohim in the person of Jesus Christ. Hebrews 1:3 states: “He is the radiance of His glory and the exact representation of His nature.” The meaning of ‘radiance’ here is like the shining of the sun. Jesus Christ, the Son of Elohim, is the radiance of the Father’s glory—the expression of who the Father is.

Let us consider Philippians 2:7 and John 2:11. Philippians 2:7 states: “…but emptied Himself, taking the form of a servant, and being made in the likeness of men.” Many have discussed the Greek term ‘kenoo’ (emptied). Marvin R. Vincent, in Word Studies of the New Testament, vol. 3, p. 433, writes: “His personality remained the same. His self-emptying did not involve the cessation of His person, nor did His divine nature change into merely human existence.” In relation to our discussion, the glory of Jesus Christ as the Son of Elohim remained inherent in Him, but as the Son of Man, His glory could not be seen by unbelievers.

John 2:11 says: “This beginning of signs Jesus did in Cana of Galilee, and manifested His glory; and His disciples believed in Him.” The miracle at Cana was a manifestation of His glory before His disciples, leading them to believe. However, when Jesus raised Lazarus before the Jews, some reported it to the Pharisees (John 11:46). Truly, to see the glory of Elohim, one must believe (John 11:40). The Pharisees and teachers of the Law did not see the glory of Elohim in Jesus; instead, they regarded Him as a deceiver and put Him to death. Yet Jesus prayed for His disciples: “…that they may behold My glory which You have given Me…” (John 17:24).

The glory of Elohim cannot be seen by just anyone. In the Old Testament, the glory of Elohim was often visible to the physical eye. Exodus 24:17 states: “The appearance of the glory of the LORD was like a consuming fire on the top of the mountain in the sight of the Israelites.” Anyone among Israel could see it. But in the New Testament, the glory of Elohim can only be seen by those who believe.

John 1:14 declares: “The Word became flesh and dwelt among us, and we beheld His glory…” When Jesus, the Logos, became flesh, His disciples saw His glory. Yet as the Son of Man, He likely had little outward human glory. The prophecy of Isaiah 53 states: “…He has no form or majesty that we should look at Him…” (v. 2). Nevertheless, His disciples could still see the glory of Elohim in Him.

We conclude with the manifestation of the glory of Elohim in and through the church. Hebrews 2:9–10 states: “…Jesus…was crowned with glory and honor because of the suffering of death…bringing many sons to glory.” To understand this, we must grasp the overall context of Hebrews.

The writer of Hebrews addresses Jewish Christians who were inclined to return to Judaism. He emphasizes that “we have a High Priest, Jesus” (Hebrews 8:1). From chapters 1–10, he compares the New Testament priesthood (order of Melchizedek) with the Old Testament priesthood (order of Aaron), concluding that the New Covenant is ‘better’. Because they were slow to hear (Hebrews 5:11), chapter 11 explains faith, and chapters 12–13 provide practical exhortations.

Returning to Hebrews 2:9–10, Jesus was crowned with glory through suffering and, as High Priest in the order of Melchizedek, brings many sons to glory (doxa). This glory is the culmination of salvation, described in Romans 8 as glorification by faith. As the forerunner (Hebrews 6:20), Jesus leads many into the Most Holy Place where the glory of Elohim dwells—something the Aaronic priesthood could not accomplish.

Thus, the manifestation of the glory of Elohim in the church occurs when the children of Elohim experience full freedom and complete salvation in His glory. This glorification is described in Romans 8:19–21, where all creation longs for the revealing of the sons of Elohim.

Applying this to Christianity today, many—including leaders—fail to realize the severe damage caused by the false teachings of Jezebel and the Nicolaitans (Revelation 2–3), especially to the priesthood of all believers (1 Peter 2:9). Many believers follow leaders, movements, or denominations instead of following the Lamb wherever He goes (Revelation 14:4). In such a condition, how can Jesus bring all believers into the glory of Elohim?

Indeed, many are called but few are chosen. By His grace and sovereignty, the Father has been pleased to give the kingdom to a “little flock” (Luke 12:32). While most believers hope to leave the earth for a distant heaven, His chosen people will be glorified on this earth to bring liberation to creation from its bondage to decay. Amen.