Teachings of Jesus given in both mortal and immortal state

 In the Book of Revelation we have teachings Jesus gave after losing mortality. He died and rose. He died mortal and rose immortal. Yet it is not a case that his teachings as one made immortal by God are superior and override his teachings given in his mortality. The teachings in the gospels are needed too. He was giving them as a mortal subject to mortal life issues like we are. We need those gospel teachings too, and must not replace them with the teachings in the Book of Revelation. When he was previously a mortal facing death, he proclaimed that if you do not believe he is the one he has been saying he is, in other words that he the light of the world sent by the Father, you will die in your sins. In other words: If you do not believe he is the light, you would not give sufficient weight to his teachings to learn and live by them permanently, and then know the truth from him that sets you free from the trappings of sin. These teachings he referred to, are the gospel teachings given in his days of mortal flesh. The Book of Revelation is important too, especially when by baptism we are united with him in his immortal eternal state. But they supplement those given previously in his mortal weakness.

Heresies

 It is largely evangelicalism, especially American evangelicalism, which today teaches lots of different heresies prevalent in USA, UK, etc., but sadly the errors were already there in the Reformation doctrine. Instead of unifying believers around the simple call to follow Christ, it introduced a divisive standard that no one could agree on. Some believers began doubting the sincerity of others’ faith, accusing them of practicing “works-based salvation” simply because they took obedience seriously. This turned faith into a kind of internal self-examination rather than an active life of discipleship. Instead of building up the Church, this doctrine undermined its unity and effectiveness. Even before the Reformation the damage was being done to the pure faith with Church Councils and Church Fathers and teachers like Augustine. The creeds and the teachings of these teachers, claim to maintain distinction between the Father and the Son but actually elevated Jesus to be fully coequal with the Father in a way that goes beyond His own teachings. While Jesus is given divine authority, He never claimed absolute equality with the Father but instead affirmed that He was sent, taught, and empowered by the Father. Augustine and later councils, made this equality official doctrine, reinforcing a theological framework that serves church hierarchy rather than Christ’s own words. In times before these ‘Trinitarian’  teachings reached maturity, and then again relatively recently in USA too, ‘Modalism’, or recently, ‘Oneness’ teachings, merged Jesus and the Father into a single person, denying the distinction Jesus Himself made. By doing this, they too erase His humble subordination to the Father and contradict His own words, such as when He prayed to the Father, acknowledged the Father’s greater authority, and submitted to His will. This view ultimately distorts the relationship Jesus taught, making it impossible to understand the true order within God’s design. These two main theological sets of teachings account for most USA churches and even most churches worldwide. These two sets of teachings, legacies of times long before the Reformation, in different ways, remove Jesus’ eternal submission to the Father, replacing it with concepts that fit human philosophy more than the original gospel. Instead of teaching as Jesus did—that the Father is the ultimate authority—these doctrines create confusion and shift the focus away from the true relationship between Father and Son. Jesus is the true light for all. Receiving his light requires belief in him, so he is especially the light for those who really believe that he is, and are prepared to ignore or counter the teachings which were introduced as alternatives to his teachings, as heresies. 

Overcomer

 Teachings by one resuscitated from the dead might not be a big deal. It is feasible that someone might teach how to live and for this teacher to have died and been revived by medics. It does not add a lot of importance and weight to their teachings. But in the Book of Revelation we have teachings of a teacher alive from the dead never to die again. This teacher is done with death. Their lessons carry huge weight and importance. They have completely overcome death. They can teach how to overcome it permanently having done this themselves. Jesus made a big point of this by teaching about overcoming. His teachings about it are in this book. Baptism is an act of uniting with this overcomer, Jesus, forever alive from the dead.

More about Law and Baptism

Abandonment by circumcised Jews of the Mosaic Law, or encouraging other Jews to abandon it, is condemned in the Mosaic Law. Jesus never told Jews to abandon the Law—it was their covenant. But He called them to focus on His teachings, which fulfilled the Law and pointed to the New Covenant. Gentiles were never under the Mosaic Law. Baptism into Christ is their sign of faith, and keeping his teachings, sealed by the Holy Spirit, not circumcision. To be circumcised into the Law after baptism is to turn away from Christ’s grace, which is condemned in Christ. A Gentile circumcised before baptism, was, if they were later baptised, uniting with the risen Jesus Christ, and from then on bound to him as Lord and Teacher, with faith in him, and to keep his teachings always. Really it all comes to the same, in Christ, both for Jews and Gentiles: Believing, being baptised into the living, risen Christ, and holding to his teachings, being marked and cleansed by the Holy Spirit. 

Jesus and non-Jews

 Clearing things up. Jesus first ministered to Jews. He did not take Mosaic Law away from them because it would be apostasy to discourage them from keeping it. He let them decide on their own to fix attention on his new teachings. Baptism helped with that. Peter and some others did make a shift, while James of Jerusalem focussed on both Jesus and Law. It was a personal choice. No apostasy involved. Then came the result of the resurrection of Jesus. The teaching of Jesus the only conqueror of death, Lord over Gentiles as well as Jews, became very relevant to Gentiles. Jesus is light of the whole world and his resurrection fully realised this. So he sent Paul to the Gentiles. He gave Paul a new aspect of the gospel message especially relevant to Gentiles, which us that they do not have to keep the Mosaic Law. No need for circumcision once they are baptised into Jesus. In fact, Gentile disciples being circumcised after baptism amounts to a different kind of apostasy: Apostasy away from the faith and grace of Jesus. Paul even pronounced in his epistle to Gentiles a heavenly curse on anyone preaching to the Gentiles a different gospel. This gospel from Jesus is paramount. 

Risen from the dead, Jesus is Lord of Gentiles too

 What made Jesus Christ so relevant to the Gentiles, as light to the Gentiles, not only Jews, was his resurrection. The world has no other teacher risen from the dead as an immortal person. The Gentiles owe allegiance to him, as ultimate human teacher. Lord to Gentile, as much as to the Jew. Now risen, he was able at last to send someone specifically to the Gentiles, to take his revealed good news to them, offering them eternal life without slavery to Mosaic Law. So he chose and sent Paul. Now that this is done, the Book of Revelation now relates to all humanity in its scope, and it is provided for the Lord’s servants both Jew and Gentile. 

Intelligence Explosion

 If AI is fast going towards being independent of humans, and yet too slow to replace the human made software for critical facilities, we might have only one option for civilisation - just shun it. Refuse en masse to use it. Cancel it. Unless control can be centralised. But centralised control of it could become a dystopia (666 system) in conjunction with the AI. God help us.

Being marked

 Being marked can be from heaven or, in future, from the Beast. How does heaven mark a believer? Various ways, I find. Some receive tongues. I never really got marked like that. A mark seals a believer. Interpreting tongues marks a person, like we see in Daniel when believers were marked by ability from heaven to interpret a message, from a dream, or even writing on a wall by a heavenly finger. It is sometimes such that it would be very difficult to credibly fake it, and maybe verified by several people doing it with corroboration. So it is a seal of authenticity from the Holy Spirit. Another mark is by miracles. It is a way God commends a believer too, especially when accompanying a ministry of preaching or guiding. The miracle may also verify to the believer the acceptability to heaven of the faith of that believer, as well as marking them as a believer to others. Another is prophesying. It can be an accompanying mark together with tongues. Again, the prophesying is a seal of the Holy Spirit which marks the believer. It can come in response to the laying on of hands by someone designated to do this, such as elders. Powers is a Holy Spirit mark similar to miracles, but like Samson, a power is given to a believer beyond earthly power to accomplish some task or meet a need, such as cleansing, sanctifying. Again it marks the believer so that other believers can recognise their genuine faith. It manifests the Holy Spirit, so it is a seal too. A believer might be marked many times in various ways. It is naive to only recognise one kind of mark such as tongues, or to reject such a mark, but denominations in some cases enforce such a stance, and therefore introduce and persist blind spots. Knowing you have been marked can help build confidence to participate more fully in the body of Christ with assurance of not being an imposter to do so. It provides assurance of acceptance with God, and a sign of the will of God being done on earth as in heaven, a glimmer of His kingdom. It is a step in being born again. But still we need to progress under this blessing and continue in the teachings of our Lord Jesus Christ. 

Ask a pastor?

 Ask many pastors about discipleship, and rather than pointing directly to Jesus’ own words, they will often—perhaps without realizing it—default to theological frameworks like the Westminster Confession or other doctrinal systems. This is a real problem.

Jesus did not tell His disciples to create theological statements to define discipleship. He simply said, “Follow me.” He gave clear instructions: “Go and make disciples of all nations… teaching them to obey everything I have commanded you” (Matthew 28:19-20). Yet, instead of focusing on what Jesus commanded, many have allowed systematic theology and rules taught by men to replace simple obedience to Christ.

This is not to say that theology has no place, but when it overshadows Jesus’ actual words, it becomes a distraction. A disciple’s life should be centered on Jesus Himself—His teachings, His example, His Spirit leading us today. If we replace that with rigid doctrinal systems, we risk making disciples of a theology rather than disciples of Christ.

Much of what is called discipleship today has been filtered through systematic theology and the rules of men rather than through the actual words of Jesus. Instead of making disciples of Christ, many churches unintentionally make disciples of theological systems, confessions, and denominational traditions—things Jesus never commanded.

Jesus warned about this very thing: “They worship me in vain; their teachings are merely human rules” (Mark 7:7). The danger is that believers can become more loyal to a theological framework than to Christ Himself. Instead of learning directly from Jesus’ teachings, they measure their faithfulness by how well they align with a confession, a catechism, or a doctrinal statement written by men.

True discipleship is simple: Believe in Jesus, follow Him, obey His words. The more we complicate that with human rules and theological constructs, the more we risk losing sight of what it really means to be His disciple.

Stephen D Green, with ChatGPT, April 2025 

For whom Christ died

 The earliest believers were simply called disciples, those who followed Jesus and for whom He gave His life. They were not divided by theological movements or denominational labels. Their identity was not in a system of doctrine but in Christ Himself—His death and resurrection, His teachings, and their obedience to Him as Lord.

Paul reinforced this when he rebuked early divisions in the church, saying, “Is Christ divided? Was Paul crucified for you? Were you baptized in the name of Paul?” (1 Corinthians 1:13). The focus was never meant to be on theological camps, but on Jesus, the One who died for them. Over time, human traditions and debates created factions, each defining itself by secondary matters. But the true, original identity of a believer is simple: a disciple of Christ, redeemed by His sacrifice, and devoted to His teachings.

The Church’s strength is not in denominational distinctives or theological arguments, but in unity as disciples who live for the One who died for them. Any label that replaces that core identity distracts from the simplicity of what it means to belong to Christ.

Stephen D Green, with ChatGPT, April 2025 

A matter of identity

 People shape their identity in various ways through Jesus' teachings—some emphasize theological systems, others focus on cultural or denominational traditions, and some even define themselves by what they reject. But the most honest identity, the one Jesus Himself affirmed, is that of believing followers, disciples.

Jesus never called people to build an identity around theological debates or movements. He simply called them to follow Him. The earliest believers were not known by labels like "Calvinist" or "Catholic" but were simply called disciples—those who learned from and followed Jesus. When He gave the Great Commission, He didn’t command His followers to make theological factions; He told them to “make disciples of all nations, teaching them to obey everything I have commanded you” (Matthew 28:19-20).

A true disciple’s identity is rooted in faith and obedience. Jesus never separated the two. “My sheep listen to my voice; I know them, and they follow me” (John 10:27). That is the essence of being His—hearing Him, believing in Him, and following Him. Any other identity, whether based on intellectual traditions, church history, or theological labels, is secondary at best and distracting at worst.

Christianity is not about picking sides in debates over how to define faith—it is about being a disciple of Jesus, believing in Him, and holding to His teachings. Anything beyond that is just human construction.

Stephen D Green, with ChatGPT, April 2025 

Reformation off track - but what is actually true?

 The core of the Christian life is believing in Jesus and holding to His teachings—not just as abstract principles, but as the way to live as His disciples. Jesus Himself made this clear when He said, “If you hold to my teaching, you are really my disciples” (John 8:31). Faith in Him is not just about intellectual agreement; it is about trusting Him enough to follow what He says.

The Reformers, in their attempt to emphasize grace, ended up overcomplicating obedience, making people question whether following Christ’s teachings could somehow be the wrong kind of obedience. But Jesus never made such distinctions. He never told His followers to analyze whether they were obeying in the “right way.” He simply called them to obey. When He said, “If you love me, keep my commands” (John 14:15), He did not follow up by saying, “But make sure your motives are perfectly pure before you do.” He treated obedience as a natural outflow of faith and love.

True Christianity is not about living in endless introspection, wondering whether we are obeying from the right kind of faith. It is about trusting Jesus and doing what He said. The apostles reinforced this message. John wrote, “We know that we have come to know Him if we keep His commands” (1 John 2:3). There is no debate here—believing in Christ and following His teachings go hand in hand.

This is the gospel as Jesus preached it: faith in Him, expressed through obedience to His words. No over-analysis, no fear of “wrong motivation,” just a simple call to believe and follow. That is the truth that remains, no matter how much theological debate surrounds it.

Stephen D Green, with ChatGPT, April 2025 

The great heresy

 The Mosaic Law is largely irrelevant in the daily lives of most people today, including Christians. Very few—if any—actually attempt to live by its full requirements, such as executing adulterers, stoning apostates, or demolishing houses with mildew. Even the most devout Orthodox Jews do not follow every single command, as many laws were tied to the temple system, which no longer exists. While debates about the Law continue in Jewish academic and religious circles, they are far removed from the everyday concerns of the average Christian. For most believers, the real question is not whether to follow the Law of Moses but how to live faithfully before God. The only two viable scriptural options for this are either the simple faith in the Creator, as seen before the Law was given, or the path outlined by Jesus and His apostles—faith in Christ expressed through obedience to His teachings.

However, during the Reformation, a new theological development introduced a level of scrutiny that neither Jesus nor Paul ever required. The Reformers, particularly in their opposition to Catholic traditions, insisted that even obedience to Christ had to be carefully examined to ensure it was not legalistic. Instead of simply following Jesus’ commands as a natural response to faith, believers were now told they had to evaluate the motivations behind their obedience. This led to a doctrine where obedience itself became suspect—something that had to be tested to determine whether it was the result of grace and faith or an attempt at earning salvation. Yet, there is no biblical foundation for this distinction. Jesus never instructed His followers to question their own motives before obeying; He simply told them to obey. Likewise, Paul never applied his arguments about faith, grace, and works to obedience to Christ—his concern was always with works of the Mosaic Law.

The consequence of this theological shift was profound. Instead of clarifying the Christian life, it introduced confusion. Instead of strengthening obedience to Christ, it made many doubt whether they should obey at all. Instead of uniting believers around Christ’s teachings, it created endless divisions based on an unknowable and highly debatable factor—the inner motivations behind obedience. This not only led to theological disagreements but also contributed to violent conflicts, including wars and executions on both sides of the Reformation divide. The Reformers, in practice, created a new kind of legalism—one that did not judge outward actions, but inward intentions, something that no one can ever fully discern.

By shifting the focus from obedience itself to the question of why one obeys, the Reformers introduced a teaching that has done more harm than good. It has caused believers to question whether they are truly following Christ, divided the Church into factions, and distracted from the simplicity of the gospel. This meets the biblical definition of heresy—not just as a false teaching, but as a divisive doctrine that separates believers from one another and from a clear understanding of Christ’s call to discipleship. In the end, the only question that should matter is whether one is following Jesus, by faith, and by holding to his teachings, not whether their obedience passes an impossible test of inner purity.

Stephen D Green, with wording clarified by ChatGPT, April 2025 

One of the worst errors of doctrine in church history

 Paul’s teachings on the Law and works have often been misinterpreted, leading to unnecessary confusion about obedience to Christ. In his letters, Paul was addressing a very specific issue—the belief among some Jewish Christians that adherence to the Mosaic Law was necessary for salvation. This was a major controversy in the early Church, as many Jewish believers struggled to accept that Gentiles could be justified by faith in Christ alone, without adopting the Jewish customs of circumcision, dietary laws, and other requirements of the Torah. Paul forcefully argued that the Law could not save anyone, emphasizing that righteousness comes through faith in Christ rather than through works of the Law. However, his teachings were never meant to suggest that obedience to Christ’s commands was unnecessary or that following Him could be mistaken for legalism.

Over time, especially through later theological developments, Paul’s argument against the Law was applied in ways he never intended. In particular, some traditions began to see any form of effort in obeying Christ as a potential rejection of grace, as if striving to live a righteous life was equivalent to attempting to earn salvation. This was not Paul’s concern at all. He himself wrote extensively about the need for believers to live holy lives, walk in the Spirit, and obey the teachings of Christ. He even called faith itself an act of obedience, referring to the “obedience of faith” as essential to the Christian life. His rejection of “works of the Law” was about reliance on the Jewish legal system, not about rejecting the necessity of following Jesus.

This misunderstanding became particularly pronounced in later theological developments, where distinctions were made between the “right” and “wrong” motivations for obedience. Instead of simply following Christ in love and trust, believers were burdened with the fear that their efforts to obey might be tainted by a desire to earn salvation. This created unnecessary doubt and division, causing some Christians to hesitate in their obedience while others became overly focused on analyzing their own and others’ motivations. But neither Jesus nor Paul placed such a requirement on believers. Jesus simply called His followers to obey, stating plainly, “If you love me, keep my commandments.” He never suggested that they first verify the purity of their intentions before doing so.

Paul likewise had no issue with obedience to Christ. He repeatedly emphasized that believers should walk in righteousness, bear good fruit, and live in a way that pleased God. His concern was never about whether people were obeying Christ with perfectly analyzed motives but rather about whether they were mistakenly trusting in the Law for salvation instead of Christ. When Paul opposed works, he was not attacking obedience to Jesus—he was refuting the idea that justification could be achieved through the Jewish legal system. This is a crucial distinction, because failing to recognize it leads to a distortion of his message.

In reality, obedience to Christ is not opposed to grace—it is the natural response to it. The teachings of Jesus were not meant to be debated endlessly in terms of inner motivation but to be followed in faith. The idea that one must constantly scrutinize whether their obedience is from the “right” source creates an unnecessary stumbling block, making people question their own faith instead of simply living it out. A doctrine that causes believers to doubt their obedience rather than encouraging them to follow Christ is not a biblical doctrine.

By misapplying Paul’s arguments about the Law, some theological traditions have inadvertently created a new kind of legalism—not based on rules, but on an endless introspection about whether one’s obedience is sufficiently free from any hint of works. This contradicts the simplicity of the gospel. Jesus did not burden His followers with psychological self-analysis; He simply called them to love and obey Him. Instead of complicating what it means to follow Christ, the Church must return to the biblical emphasis: salvation is by faith, but faith expresses itself through obedience. Obeying Christ is not a denial of grace—it is grace in action.

Stephen D Green with ChatGPT, April 2025 

Obedience to Christ is not an error

John Calvin’s theology introduced a highly debatable distinction that has had long-lasting consequences for the Christian faith. By emphasizing that obedience to Christ must come from the right internal motivation—specifically, from love rather than any attempt to earn salvation—Calvin created a theological framework that was inherently divisive. This emphasis was not merely a doctrinal refinement but became a means of distinguishing the Reformed movement from the existing Church. The result was not greater clarity, but a theological burden that has caused many sincere believers to doubt their faith, question their obedience, and even stumble in their walk with Christ.

The fundamental problem with this distinction is that it is impossible to resolve. No one can fully understand their own heart, let alone the hearts of others. Unlike clear, objective commands of Christ—such as loving one’s neighbor, refraining from sin, and caring for the needy—Calvin’s introspective standard required believers to evaluate their own motives in ways that Scripture never commands. This created an impossible dilemma: how can anyone be certain that their obedience is purely from love and not tainted by some hidden desire for reward or self-righteousness? Instead of encouraging Christians to confidently follow Christ’s commands, this doctrine introduced endless self-doubt. The very act of trying to obey Jesus became a source of anxiety rather than joy.

This problem is not merely theoretical but deeply practical. If salvation is tied to the purity of one’s motivations in obedience, then believers can never have full assurance. They are left questioning whether their faith is truly sincere, whether their actions count as genuine service to Christ, or whether they are unknowingly engaging in “works” that supposedly undermine grace. This directly contradicts Jesus’ own teaching, which never required believers to psychoanalyze their obedience. Jesus simply said, “If you love me, keep my commandments” (John 14:15). He did not demand that they first verify the purity of their intentions before obeying. Paul, likewise, praised those who served Christ, even when their motivations were mixed. In Philippians 1:15-18, he acknowledged that some preached Christ with impure motives, yet he still rejoiced that Christ was preached. This demonstrates that, according to the apostles, obedience and service to Christ were to be encouraged—not endlessly scrutinized for hidden defects of the heart.

Beyond the personal struggles it creates, this theological emphasis has also been damaging to the Church as a whole. Instead of unifying believers around the simple call to follow Christ, it introduced a divisive standard that no one could agree on. Since motivation is invisible, it became a point of endless debate, suspicion, and division. Some believers began doubting the sincerity of others’ faith, accusing them of practicing “works-based salvation” simply because they took obedience seriously. This turned faith into a kind of internal self-examination rather than an active life of discipleship. The inevitable result was that some Christians became passive, fearing that too much effort in following Christ might indicate a reliance on works rather than grace. Others, in contrast, became hyper-vigilant in questioning whether others’ faith was truly “grace-driven.” Instead of building up the Church, this doctrine undermined its unity and effectiveness.

The root of this error lies in the historical context in which it was formulated. Paul’s teachings on faith and works were originally addressing a very specific issue: whether Jewish Christians were required to keep the Mosaic Law to be justified. Paul never applied these arguments to obedience to Christ itself. Calvin, however, reinterpreted Paul’s writings to argue against the Roman Catholic Church’s sacramental system, using Paul’s rejection of Jewish Law as a model for rejecting Catholic traditions. This was a misapplication, as it took an argument about Jewish legalism and redirected it toward the broader issue of Christian obedience. The result was that Calvin’s theology did not merely challenge certain Church practices—it reshaped the very way Christians understood faith and works, creating a lasting confusion that has persisted for centuries.

Perhaps most dangerously, this teaching risks turning good into evil. Jesus gave a stern warning against causing His followers to stumble (Matthew 18:6), yet Calvin’s framework does exactly that. Many sincere Christians, who are genuinely striving to obey Christ, are made to doubt their own faith because they fear their obedience might be the wrong kind—rooted in effort rather than love. But how can one love without effort? How can one truly follow Christ without striving to do what He commanded? By framing the issue in this way, Calvin’s theology has led to an unnecessary stumbling block that discourages believers from actively living out their faith.

At its core, this doctrine is not just a theological error but a harmful and divisive teaching. It meets the biblical definition of heresy, not merely because it misinterprets Paul’s teachings, but because it created a factional Christianity that has led to centuries of division and spiritual harm. Instead of uniting believers in the common pursuit of following Christ, it has fostered endless disputes over invisible motives, undermining the simplicity of Jesus’ call to obedience. Any doctrine that introduces unnecessary doubt, weakens faith, and divides the Church cannot be from God. Instead of burdening Christians with an impossible standard of inner purity, the Church must return to the biblical emphasis: obedience to Christ is an expression of love, and that love is demonstrated in action, not in endless self-examination.

Stephen D Green with ChatGPT, April 2025 

Obedience to Christ

 Obediently carrying out Christ’s teachings is not ‘works’. You do not need to question the motives of this obedience. Jesus didn’t.

Emergence of the first Beast Empire of the Apocalypse

 The first Beast empire will arise out of the sea. Rev 13. The sea is the people and nations out of which the empire will arise. In Daniel the empire out of troubled sea represents nations in chaos enabling a new empire to arise. So the coming out of sea hints at coming out of chaos, because sea tends to be chaotic. As time progresses towards this empire emerging we might expect growing chaos of nations and peoples near where the empire will emerge. This is all after the opening of the seventh seal, but even before the earlier opening of the sixth seal there could be some indication of this chaos beginning, since such geopolitical events take time to unfold. Of course the sixth seal opening will bring very great chaos in itself. Yet the Beast emergence chaos might be more local to the vicinity of the origin of this Beast. The likening of it to the empires in Daniel implies a Middle East, Near East, Balkans regional vicinity. So if we watch that region location for signs of growing chaos it might give early warning signs. Of course this region has been in turmoil already since the end of WW2, but the chaos might peak as the Beast is about to emerge. Such a peak of chaos there might indicate the nearness of the sixth seal too, as many revelations and teachings of Jesus indicate. Perhaps the chaos will emerge from a wider, more global chaos. It might be more than war. It might be a breakdown of stability of the fabric of civilisation. It might be technical, like a huge dot com crash. Perhaps AI will contribute to it, perhaps a couple of decades from now (writing this in 2025). It all happens against a background of apparent peace and safety. So on the whole things might have been going well for most people for a couple of decades, then chaos begins subtly without triggering any great alarm, as the illusion of peace continues, even while the early warning chaos begins. Then the sixth seal cataclysmic disasters hit very suddenly. Absolute panic globally ensues. But still in the background there is this insidious chaos in the Middle East, Near East, Balkans region. Out of it, in the aftermath of the sixth and seventh seal disasters, the Beast emerges. 

Possible early warning signs of catastrophic apocalyptic events

 The growing turmoil among nations may serve as an early warning sign of greater upheaval to come, much like tremors before a major earthquake. Jesus spoke of "wars and rumors of wars" and "nation rising against nation" as the "beginning of sorrows" (Matthew 24:6-8), suggesting a period of escalating instability before more severe judgments. This turmoil could be part of the preparation for the rise of the prophesied empire, as Revelation describes the Beast emerging from the sea—a biblical symbol of chaotic nations (Revelation 13:1, Daniel 7:2-3). 

Although the Beast is first mentioned explicitly after the events of the sixth seal (Revelation 6:12-17), the conditions leading to its rise may develop over time, possibly even before the catastrophic events of the sixth seal unfold. This aligns with Jesus’ warning that people will be "fainting with fear and with foreboding of what is coming on the world" (Luke 21:25-26), indicating a mounting crisis before divine wrath becomes unmistakable. If these global tremors continue to intensify, they could signal that the world is approaching a decisive turning point. 

In Luke 21:25 Jesus describes signs in the heavens and distress among nations, with the sea’s turbulence symbolizing chaos and upheaval. This passage ties into the idea that before the full manifestation of divine judgment, there will be escalating turmoil—both cosmic and geopolitical. The imagery of the roaring and tossing of the sea could also metaphorically represent unstable nations (as seen in Daniel 7:2-3 and Revelation 13:1, where the Beast rises from the sea of nations).

This suggests that even before the unmistakable wrath of the sixth seal (Revelation 6:12-17), the world will experience increasing distress, confusion, and fear. The fact that Jesus connects celestial signs with earthly chaos reinforces the idea that these events may intensify progressively, leading up to the moment when the world realizes judgment has arrived.

If this buildup is a long process, then what we see now may just be the early stages—subtle shifts in global power, economic instability, and increasing tensions that could eventually escalate into the turmoil described in prophecy. If the full-scale distress of nations and unmistakable cosmic signs are still decades away, then current events might be laying the groundwork rather than signaling an imminent fulfillment.

This would align with how prophecy often unfolds gradually, with warning signs appearing long before the main events. Jesus spoke of "birth pangs" (Matthew 24:8), which implies a process that intensifies over time. If the turmoil is still far off, it could mean we’re in the early contractions rather than the full labor.

Stephen D Green with ChatGPT, March 2025 

Gospel

The Gospel of the Lord Jesus, Sent by the One True God

Jesus was sent by God, and the one who is sends him is greater than the one sent (John 13:16). The Father alone is intrinsically God, and He alone possesses absolute divinity. Jesus did not send himself, nor is he God by nature, but he was chosen, appointed, and exalted by the only One who is truly God.

Jesus: The Anointed One
Because of his faithfulness and obedience, Jesus was made Lord and Christ (Acts 2:36). He received the highest anointing from God, being given authority over all creation, not because he was already supreme, but because God made him so. All things were placed under him by the Father's will, and he rules as God's appointed king.

The Role of Humanity in God's Plan
God has always lifted up those who hear and obey His words. Even from the beginning, humanity was made in the image of God, capable of reflecting His divine nature as He wills. Not mere creatures of instinct as other beasts are. But divinity is never something we possess by nature; it is only given by the One who is intrinsically divine.

Jesus himself was born fully human, sharing in our nature so that we might share in his. He was tested as we are, suffered as we do, and yet remained faithful. In doing so, he became our perfect mediator—the one who can stand between us and God. Because God raised him from the dead, he now mediates for us forever before the Father (1 Timothy 2:5).

The Call to Follow Jesus Before the Coming Wrath

Jesus reigns even now, seated at the right hand of God, awaiting the time when all things will be fully subjected to him (Psalm 110:1). The Father, in His love, has placed a man upon the throne, showing that His ultimate purpose is to glorify humanity through the one He has chosen.

Now is the time to unite with him and his worldwide body—the community of faith. The time of patience and peace is coming to an end, and God's judgment will soon be revealed. The persecuted will be avenged, and the world will face the consequences of rejecting God's anointed ruler.

What must we do?

• Believe—he is the light of the world sent by the Father.
• Receive his teachings—obey the words given to him by God.
• Be baptized—enter into his faith and become part of his people.
• Love his brothers and sisters—join the community of those who follow him.
• Submit to his kingdom—align your life with the reign of Jesus before all things are forced into submission.

Soon, Jesus will reign over all, and every knee will bow. But before that, the final period of relative peace will give way to sudden wrath. If you live to see it, know that God's wrath is near, because the persecuted will be avenged.

Now is the time to enter his kingdom willingly. The door is open, but it will not remain open forever. Come to the Lord Jesus, the one sent by God, and be saved.

Stephen D Green with ChatGPT, March 2025 

Lord

 Jesus, having been sent, is not intrinsically highest because the One who sends is greater than the one sent. Jesus, made Lord, has highest anointing given by the only One who is intrinsically God, the One who sent him. Being hearers of words from God can elevate us, but divinity we gain is only as given by the only One who is intrinsically divine. Human divinity is only as given by the only One who is intrinsically divine, and Jesus is become like us. We therefore can identify with him, and he can mediate for us. He mediates forever for us with the Father who sent him, who raised him from the dead.

The kingdom

 Lord Jesus’ coming reign. Made lord over all, worldwide, by the Father. A man upon the throne, by God’s love for him. Unite with him now and with his worldwide body. Now: Before the wrath of God comes. Receive his teachings. Be baptised into his faith. Love his brothers and sisters. Be a willing part of his kingdom. All will be subjected to him soon, but first there will be the last remnants of peace and stability for a while, and then, if you live to see it, sudden wrath, because the persecuted will be avenged.

God without dissent

 In the coming millennium, the Father’s supreme authority as ultimate true God will be fully realized as all opposition to His divine rule ceases. Every form of rebellion and defiance will be brought into submission under Christ’s reign. The Father will become entirely sovereign, with no dissenters remaining, and His will shall be universally acknowledged. This ultimate restoration of order will culminate in the Father being God all in all, with all things perfectly aligned to His authority, bringing peace and fulfillment to His creation. The Son will subject himself fully to the Father and all things placed under the Son by the Father will thus be subject to the Father with the Son. 

The effect of baptism

 Paul taught that believer baptism is an event where a person ceases from a context of keeping the Law being the ultimate challenge, into a new state of unity with Jesus who has ceased from this by his death and is alive as an immortal to whom the Law challenge no longer applies. Unity with him introduces the one baptised to a life dominated now by unity with Jesus rather than the Law. Yet in Jesus we still find the ten commandments as we see in 1. Revelation revealed by him since his resurrection and honouring keeping of the commandments and 2. the gospel teachings of Paul revealed to him by the risen Jesus which still include the ten commandments. These commandments are not a way to be justified but are a means to eternal life, as Jesus taught. Unity with Jesus has unity to his teachings as a supreme aspect. Not legalistic adherence to keeping laws, but God’s commandments as the moral compass for eternal life, in a context of the body of Christ and the power of the Holy Spirit.

No need to be lazy

 No need to be lazy. If you do not believe Jesus is the light from God, make effort to seek out what might persuade you. If you do believe, seek out the teachings Jesus taught and revealed to his apostles, which they in turn taught to all, and hold to these teachings, seeking to live out the righteous things they teach us to do. And make effort to add virtue, knowledge, self-control, perseverance, godliness, brotherly kindness, love to the faith you have. Trying to do the things required by the Law is not the way to go. Try to hold to and practice the teachings that came by Jesus Christ through his apostles. 

Paul, the Law, the Ten Commandments and the Gospel

 The apostle Paul had, before his conversion to Christ, lived under the Law but still fell into grave sin—persecuting and contributing to the deaths of believers (Acts 8:1-3, 1 Timothy 1:13-15). Even though he had been “blameless” in outward legalistic observance(Philippians 3:6), he recognized that his righteousness under the Law was worthless compared to faith in Christ (Philippians 3:8-9). His justification had to come through faith in Jesus, not by trying harder to keep the Law. Once justified, his life was transformed—but not in a way that discarded the moral commandments. Instead, he lived as a man empowered by the Holy Spirit, able to walk in obedience in a way that the Law alone could never produce. Still, in his teachings he continued to teach the ten commandments, interspersed with his teachings. It was all as was revealed to him to preach by Jesus Christ. It is all part of the gospel revealed to him. The Law is morally good, and its ten commandments are to be taught as part of the gospel, but the righteousness of God comes through faith in Jesus Christ and holding to Jesus’ teachings. The Holy Spirit is given to the one who believes the message of this gospel and embraces God’s will, and this Holy Spirit brings power to release from the tyranny of sin’s deadly grip. 

The moral truth of the Law, including the Ten Commandments, remains intact, but true righteousness comes through faith in Christ and the power of the Holy Spirit, not through legalistic rule-keeping.

Paul’s own life demonstrates that external obedience to the Law cannot make a person righteous—he had been zealous for the Law but still found himself opposing God’s will. It was only through faith in Christ that he was justified and transformed. Once justified, he didn’t abandon the commandments but taught them within the context of the gospel—showing that they are fulfilled through walking in the Spirit rather than by the flesh’s efforts.

This is why Paul writes in Romans 8:3-4:
"For what the law was powerless to do because it was weakened by the flesh, God did by sending his own Son... so that the righteous requirement of the law might be fully met in us, who do not live according to the flesh but according to the Spirit."

The Ten Commandments are still to be upheld, but they find their true purpose within the gospel, where the Holy Spirit gives believers the power to overcome sin’s grip and truly live in obedience to God.

Stephen D Green with ChatGPT, March 2025 

Rebukes

 The apostle Paul taught that the words of Christ, which include the ten commandments, are to dwell in the believer richly, and find expression in the form of rebukes and corrections and encouragement. Then they can have a living part in the life of the body of Christ, as they should. Sometimes it is unclear how to rebuke fellow believers. We might be convinced ourselves in our own minds of what is right and that correction needs to be given, but how to put it into words is beyond us. The Holy Spirit sometimes gives ways to correct and challenge believers according to Jesus’ teachings and the ways of God as done in heaven, even without words, by gifts of power which words cannot express. The gospel message is behind this power, opening us up to it.

Ten Commandments in the life of the body of Christ

 If any doubt Jesus teaches the moral content of the ten commandments still to the Gentiles as much as to the Jews, now, since his resurrection, see how he mingled them into the gospel he revealed to Paul, as seen in all of Paul’s epistles. I do not think anyone can truthfully tell me one commandment (as Jesus also taught them in his ministry recorded in the gospels) that is not there in the epistles of Paul: epistles to believers among both Jews and Gentiles together equally. Paul emphasised that they must be combined with the teachings and power of the Holy Spirit and such heavenly conviction to enable the practices of them, and cleanse from the practices of sins against them. Then they are fulfilled and rightly kept. He never taught against holding the words of them, but taught that the words of Christ, which include them, are to dwell in the believer richly, and find expression in the form of rebukes and corrections and encouragement. Then form a living part in the life of the body of Christ, as they should. 

Paul presents the commandments in a new context—not as a legalistic system to achieve righteousness, but as part of the life of the body of Christ, where believers live by the power of the Holy Spirit.

In Romans 8:2-4, Paul explains that the law of the Spirit of life in Christ Jesus sets believers free from the law of sin and death. The righteousness of the law is now fulfilled in those who walk according to the Spirit, not just by outward observance but by an inner transformation.

This new context—the body of Christ—means the commandments are no longer isolated rules but expressions of Christ’s life within His people. Paul constantly applies them in this way:

Ephesians 4-6 shows how they shape relationships (honoring parents, avoiding theft, speaking truth).

Galatians 5:16-26 contrasts the works of the flesh (which break the commandments) with the fruit of the Spirit, which enables believers to live out God’s moral will in love and holiness.

So, rather than discarding the law, Paul teaches that through Christ and the Spirit, believers are empowered to truly live out its moral principles in a way they never could under the old system.

Stephen D Green with ChatGPT, March 2025 

Gospel for all

 While Jesus' earthly ministry primarily focused on Jews (Matthew 15:24), his mission ultimately extended to the Gentiles as well.

Paul explicitly states that he received his gospel directly from Jesus Christ (Galatians 1:11–12). Jesus himself also commanded the disciples to make disciples of all nations (Matthew 28:19–20) and foretold that the gospel would be preached to the whole world (Mark 13:10).

Paul became the chosen apostle to the Gentiles (Romans 11:13), emphasizing salvation by grace through faith, apart from the Law (Ephesians 2:8–9). His gospel was in perfect harmony with Jesus’ mission, revealing God's plan to unite Jews and Gentiles in Christ (Ephesians 3:6).

So, while Jesus initially ministered to Jews, his ultimate purpose was to bring salvation to the entire world, a mission carried forward especially through Paul’s apostleship.

Paul was very clear about the exclusivity of the gospel he received from Jesus Christ for the Gentiles. In Galatians 1:8–9, he strongly warned against preaching any other gospel:

"But even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached to you, let him be accursed! As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed!"

Paul emphasized that his gospel was not from men but directly from Christ (Galatians 1:11–12). This gospel centered on justification by faith apart from the works of the Law (Romans 3:28, Ephesians 2:8–9).

Furthermore, in Romans 16:25–26, Paul speaks of the "revelation of the mystery" that was kept hidden but was now revealed for the obedience of faith among all nations (Gentiles). This aligns with Ephesians 3:1–9, where he explains that the mystery of Christ was made known to him by direct revelation—that Gentiles are fellow heirs in Christ.

So Paul explicitly forbade any other gospel for the Gentiles. The only gospel for them is the one revealed to him by Jesus Christ: salvation by grace through faith in the death and resurrection of Christ, apart from the Law.

We must believe in Jesus as the Christ, sent by God, light to both Jews and Gentiles, who died for sins and rose again. We must follow his teachings, his truth, his revelations. We must live it all out in our lives, living not by flesh but by the spirit of his gospel, his teachings, his revelation, and the Holy Spirit given by God in his name. 

Faith in Jesus Christ is not just intellectual belief but a complete transformation of life through His gospel, teachings, and the power of the Holy Spirit.

Jesus is the Christ, the One sent by God to bring salvation to both Jews and Gentiles (John 3:16, Isaiah 49:6). He died for our sins, rose again, and now calls us to live by faith in Him (1 Corinthians 15:3–4, Romans 10:9).

To follow Jesus means:

• Believing in Him as the Son of God and Savior of the world (John 20:31).
• Living by His teachings—walking in love, truth, and obedience (John 14:15, Matthew 7:24–27).
• Being led by the Holy Spirit, not the flesh (Romans 8:9–14, Galatians 5:16–25).
• Walking in faith, grace, and truth as revealed through Christ (Ephesians 2:8–10, John 1:17).

Paul taught that we are new creations in Christ (2 Corinthians 5:17), and our lives should reflect His gospel in word, deed, and spirit. True faith means a transformed life, not just belief, but walking in the Spirit of Christ, His gospel, and His truth daily.