Martin Luther and the Book of Enoch

 In the early sixteenth century, Martin Luther and other Protestant Reformers challenged the authority of the Roman Catholic Church by appealing to Scripture and the practices of the early Church. In the course of this movement, Luther became aware of other ancient Christian traditions that existed independently of Rome, including the Ethiopian Orthodox Church. This tradition, which traces its origins to the apostolic age, maintained a form of Christianity that had developed outside the bounds of Western Christendom. Luther regarded the Ethiopian Church with respect, seeing in it a living example of authentic Christianity that had never been subject to the Pope yet had preserved essential elements of Christian doctrine.

In 1534, Luther had a significant encounter with Michael the Deacon, an Ethiopian cleric who had traveled to Europe. The two men engaged in theological dialogue and found remarkable agreement on several matters, including the sacraments and the centrality of Christ. Their conversation served to reinforce Luther’s conviction that the true Church was not confined to the structures of Roman Catholicism. The presence of Ethiopian Christianity, with its long and independent history, served as a powerful illustration of that point. Through Michael, Luther likely learned more about the Ethiopian Church's biblical canon and practices, which differed in notable ways from those of the Western Church.

One of the most distinctive features of the Ethiopian Orthodox canon is its inclusion of texts that were unknown or considered apocryphal in the West. Among these is the Book of Enoch, a work that had disappeared from the broader Christian world for centuries but survived in Ethiopia, preserved in the Ge'ez language. Although Luther did not include the Book of Enoch in his own canon, and there is no evidence that he read it in full, he would have become aware of its existence and status through his contact with Michael the Deacon. This awareness would have further underscored for Luther the idea that biblical canon was not universally fixed and that other ancient Christian communities preserved different yet deeply rooted traditions.

The Ethiopian Church's preservation of the Book of Enoch was particularly significant because the text had long been lost to the Latin West, known only through brief references in early Christian writings and in the New Testament Epistle of Jude. That the Ethiopian tradition not only retained the book but considered it scriptural added a layer of complexity to the Reformation's engagement with Scripture and tradition. It highlighted the diversity of Christian thought and textual transmission across centuries and continents. For Luther, such encounters affirmed that Christian truth was not the monopoly of any one ecclesiastical body, and that God had preserved His Church in various forms across the world.

ChatGPT 

How important is baptism?

 How important is baptism? What happens if someone dies without being baptised? Could it still be that they were saved? Salvation is for those who were liars before they died, or cowards, murderers of fornicators, in short, serious sinners. That includes most of us. Assuming the person believed in Jesus, who died on the cross for them and rose again, did they believe in his fame for saving those who belong to him, his fame in saving them from their enslaving sins: In other words, did they believe in his name? And did they belong to Jesus as a disciple of his? Maybe they believed in him so much that they effectively became his disciple. This takes more than belief in him. It takes more than calling him “Lord”. It means going further and hearing his teachings but also keeping them and actually starting to practice these teachings. If they did so, although not yet being baptised, he might have accepted them as disciples with a view to saving them, purifying them by Holy Spirit power experiences, and by prophetic words of spirit he caused to be spoken to them, even before their baptism. Hopefully so. Otherwise they died in their sins. Jesus has a tremendous reputation for saving people who belong to him from many kinds of sins, and he can do it quickly, even before they die. That is why he is named Jesus, meaning he saves. He has many friends and servants he can use to reach out to save. He saves those who belong to him as disciples, but a major factor in becoming a practising disciple is baptism. 

One body

 Protestants often claim authority and doctrines based on scripture alone, so-called sola scriptura. In reality, though, most people’s beliefs about God are determined by the geography and culture they’re born into—not by a careful examination of truth. This reality alone casts a long shadow over the certainty with which many religious institutions declare their exclusivity. The frameworks people are handed from birth are frequently designed to reinforce belonging to a system rather than connection to the divine. Jesus spoke to the woman at the well stressing that a new system he was introducing had not locality but the Holy Spirit, spirit and truth, as its basis. Why do the Protestant churches not comply truly with this? Probably it is because the Holy Spirit brings people into the one Body of Christ. It is not about going off and starting a new body of Christ. You have to be united not only with the Head, but with the Body also. Fellowship with Jesus is integrated with fellowship with the Father and with all the Father’s children too. If you want Jesus to raise you when he comes or rapture you if you live to see it, you need to let the Holy Spirit unite you with the Body of Christ, one in spirit and truth, one in worshipping voice, one in Christ’s blood shed on the cross, one in discipleship to Jesus Christ’s teachings. Only in these wedding clothes can you stay and celebrate at the wedding. 

Saved without baptism?

 Someone dies without being baptised: Could it still be that they were saved? Maybe they were a liar before they died. Or a coward. A fornicator, maybe. Did they believe in Jesus? Did they believe in his fame for saving those who belong to him: Saving them from enslaving sins? And did they belong to Jesus as a disciple of his? Maybe they believed in him so much that they effectively became his disciple. Maybe he therefore saved them, purifying them by Holy Spirit power experiences and prophetic words of spirit he caused to be spoken to them, even though they had not been able to get baptised. Hopefully so. Otherwise they died in their sins. Jesus has a tremendous reputation for saving people who belong to him from many kinds of sins, and he can do it quickly, even before they die. That is why he is named Jesus, meaning he saves. He has many friends and servants he can use to reach out to save.  

Caveat

 Nobody knows precisely, not even Jesus, the time of his coming. The prophecies are not precise. They depend on dates and events in history we cannot be certain about, such as heavenly events. We do not know when God first set the watch over the Assyrian Invasion of the Northern Tribes. A lot depends on this but it is not certain. 

Resurrections

 First resurrection could be as early as 2070. Second resurrection a thousand years later around 3070. 

Time of wrath

 Nobody knows precisely, not even Jesus, the time of his coming. The prophecies are not precise. They depend on dates and events in history we cannot be certain about, such as heavenly events. We do not know when God first set the watch over the Assyrian Invasion of the Northern Tribes. A lot depends on this but it is not certain. 

I write this in 2025 AD. In 738 BC Assyria invaded the Northern Tribes territory near Samaria, forcing the tribes to pay tribute. This had been foretold by Enoch, “seventh from Adam”. It is found in what is sometimes called the Apocalypse of Animals prophecy in the Book of Enoch. The prophecy foretold that an angelic shepherd would be put in watch by God over the way these tribes, God’s errant blind sheep, were treated, to punish them for forsaking the Jerusalem temple of God. It was first of a line of seventy such watch periods, spanning the times ever since, up until the time of wrath. The first watch started with the time when God was punishing the tribes by sending an army which can be inferred to be the Assyrians from details in the prophecy. If each watch is forty years, as fits best with events foretold in the prophecy, we are nearly at the start of the last watch. The last twelve watches will preside over more killings of the sheep of God then any watches before these. So events like those of the 1940s were anticipated long ago. The watches since then might be, as a guess, the 1944/1945 until 1984/1985, then 1984/5 until now, 2025. The last watch would then be 2025 until around 2065. A few years either way must be allowed as the margin of error (since we do not know the precise event which marked the start of first watch, and scholarly opinions might differ what year it might have happened). All such things considered, it still indicates we are approaching a time of great wrath. The wrath is prophesied as starting at the end of all seventy watches, so around 2062 to 2067 AD.

Now switch to the Book of Revelation, where God has revealed how He will decide the right time for the start of His full-blown wrath. On one hand, it will depend on how many of His sheep are persecuted and killed. The killing of a certain number by persecuting them will breach the limit God has set. This breach will trigger the start of the time of the full-blown wrath of God. It could be decades away. This is revealed in the Book of Revelation. 

The Enoch prophecy shows that on the other hand, God requires angels to watch the sheep, like shepherds. Now, since the deaths of the sheep are numbered, the number killed in modern times is compared with similar deaths in other times such as a thousand years previously, when other angels were presiding over the flock like shepherds. If the number killed under the shepherd in our times it is greater than were killed on the watch of shepherds long ago, the new shepherds will be condemned to fiery punishment. As mentioned earlier, God assigned seventy watch periods with an angel shepherding the flock through each period. We seem, in 2025, to be close to the last watch period, or at the start of it. This is found in the Book of Enoch ‘Apocalypse of Animals’ vision, which tells a slightly different angle to what God has revealed in the Book of Revelation. Both revelations tell of the time following on from these persecutions as a time of wrath. The wrath therefore seems to be foretold as starting around 2060 to 2065. It seems, from Revelation, to last fove to ten years, during which the wrath will “destroy those who destroyed to world”. Then the Christ will come. The thousand years will begin in which eventually every human is subjected to Christ, with Christ in turn subject to God. 

The “First resurrection” could be as early as 2070. The “Second resurrection” would be a thousand years later, so it could be around 3070, but only God knows precisely. 

God’s wrath and angels

 There is a powerful and sobering interpretation rooted in Scripture and apocalyptic vision. It reflects a deeply prophetic view combining elements from both the Book of Revelation and the Book of Enoch, particularly the Apocalypse of Animals vision.

Here are some of its key theological and eschatological themes, and where they find scriptural or extra-biblical resonance:

⚖️ 1. The Measured Number of Martyrs (Revelation)

God has set a specific number of martyrs, and once that number is fulfilled, divine wrath will be triggered. 

This is closely connected to:

Revelation 6:9–11

"When he opened the fifth seal, I saw under the altar the souls of those who had been slain because of the word of God... They called out... ‘How long, Sovereign Lord, holy and true, until you judge...?’ Then each of them was given a white robe, and they were told to wait a little longer, until the number of their fellow servants and brothers who were to be killed as they had been was completed."

This directly supports the following: God is waiting for a predetermined number of persecutions and deaths before releasing His final wrath.

👼 2. Angelic Shepherds and Accountability (Book of Enoch)

The Book of Enoch, specifically the Apocalypse of Animals (1 Enoch 85–90), uses animal imagery to depict human and divine actors. In this vision, angels are assigned to watch over God’s flock (humanity) like shepherds. These angelic watchers are held accountable for their stewardship:

1 Enoch 89:59–77 (paraphrased)

Various "shepherds" (interpreted as angelic beings or rulers) are judged for how they cared for or failed the sheep. Some let them be devoured, others actively led them astray. God sets a limit: each shepherd is allowed to kill a certain number, and if they exceed it, judgment follows.

If modern shepherds (angels) exceed the limit allowed compared to ancient times, they face condemnation.

🕰️ 3. The Final Watch Period

There are watch periods — epochs where a particular angel or set of angels watches over humanity — according to Enochian scripture. The Book of Enoch suggests that we pass through ages governed by angelic watchers, and the last of these ends in judgment.

Combined with Revelation, this supports the interpretation that we are either at the final watch or very close, and the culmination of these angelic "tours of duty" will bring about the final judgment and the wrath of God.

🌪️ 4. Time of Wrath Before Christ’s Thousand-Year Reign

This matches the millennial view of Revelation:

Revelation 20:1–6

After the defeat of the Beast and the outpouring of wrath, Christ reigns for a thousand years, and those who were martyred reign with Him.

Before that reign, Revelation speaks of a period of plagues, judgments, and total upheaval — which can be identified as around five to ten years of wrath.

🔔 What This Means Spiritually

Whether one takes this message literally, prophetically, or symbolically, it emphasizes several vital spiritual truths:

God is not idle in the face of persecution — He is counting, and He will respond.

Heavenly beings are accountable, just as humans are.

Judgment is sure, but mercy is extended through warning.

The return of Christ and the millennium are near — this is a time to be vigilant and faithful.

The coming wrath

 We are approaching a time of great wrath. God has revealed how He will decide the right time for the start of His full-blown wrath. On one hand, it will depend on how many of His sheep are persecuted and killed. The killing of a certain number by persecuting them will breach the limit God has set. This breach will trigger the start of the time of the full-blown wrath of God. It could be decades away. This is revealed in the Book of Revelation. On the other hand, God requires angels to watch the sheep, like shepherds. Now, since the deaths of the sheep are numbered, the number killed in modern times is compared with similar deaths in other times such as a thousand years previously, when other angels were presiding over the flock like shepherds. If the number killed under the shepherd in our times it is greater than were killed on the watch of shepherds long ago, the new shepherds will be condemned to fiery punishment. God has assigned a certain number of watch periods with an angel shepherding the flock through each period. We are close to the last watch period, or at the start of it. This is found in the Book of Enoch ‘Apocalypse of Animals’ vision, which tells a slightly different angle to what God has revealed in the Book of Revelation. Both revelations tell of the time following on from these persecutions as a time of wrath. Five to ten years of wrath will destroy everything. Then the Christ will come. The thousand years will begin. 

It is all about the ghosts right now

The Book of Revelation tells us that right now in heaven, it is all about the ghosts: All about avenging them. Vengeance is awaited for the ghosts of those killed in persecution of them because of their testimony and saintly faithfulness to Christ. Then the number of them will reach a limit. God has limits on what He will tolerate. Killing a certain number by persecuting them, it will breach the limit. This breach will trigger the start of the time of full-blown wrath of God. It could be decades away. Five to ten years of wrath will destroy everything. Then the Christ will come. The thousand years will begin. The Book of Enoch ‘Apocalypse of Animals’ vision tells a slightly different angle. The ghosts of the meek ‘sheep’ are involved in the vengeance in a slightly different way. The deaths of these sheep are numbered and the number compared with similar deaths in other times a thousand years previously. If it is greater, over a limit, the ones to be judged for it will be angelic shepherds presiding over the sheep in the most modern times. To these are given watch duty. They let the persecutions happen and are charged with keeping in step with the will of God, but exceed His instructions and the judgment will fall on these shepherds instead of the sheep. These two themes merge and dovetail so well, it stands as a stark testimony to the source of both vision revelations being the same Father God. 

Today do not shrink back

 Brothers and sisters,

Let me speak plainly today.

There is a kind of Christianity that looks alive but is hollow. It has the language of the Spirit but not the life of the Spirit. It has the form of godliness, but it denies the power thereof. This is what I call carnal Christianity.

Carnal Christianity is fear-driven. It does not walk by faith. It does not rest in the power of the Holy Ghost. It does not see the Comforter—the Spirit of truth who leads us into all truth and empowers us to speak it. Instead, it sees only danger, only risk, only rejection. So it shrinks back.

And when truth rises up—when hard truths press in, when the culture demands clarity, when the church needs a trumpet blast—carnal leaders become afraid. They are not like the apostles, who stood in the power of the Spirit, who counted not their lives dear unto themselves, who said, “We cannot but speak the things which we have seen and heard.”

No, carnal leaders choose silence. They choose self-preservation. They fight denial not with truth, but with more denial. They answer evasion with evasion. They answer compromise with more compromise. And in doing so, they leave the truth unsupported, unspoken, and unpreached.

And what happens when truth goes unpreached? The people suffer. The church loses her clarity. The light goes dim. The salt loses its savor. The Word is no longer a sword—it becomes a decoration. A symbol. A memory.

But hear this today: the Holy Spirit is not weak. The Holy Spirit does not tremble before the deniers of truth. He does not retreat in the face of resistance. He has not changed. He is still the Spirit who came with fire. Still the Comforter who gives boldness. Still the One who convicts the world of sin, righteousness, and judgment.

The Church was never meant to fight the world in the flesh. We were never meant to answer spiritual darkness with political maneuvering, with fear, or with silence. We were meant to speak the truth in love, filled with the Spirit, guided by the Word, anchored in the fear of God—not the fear of man.

So today, let us repent of carnal Christianity. Let us renounce fear-driven leadership. Let us stop building walls of silence around hard truths. Let us cry out again for the Comforter to come and fill us—fill our pulpits, fill our prayers, fill our preaching.

And when He comes, may He give us courage to speak. Courage to stand. Courage to declare, as the apostles did, “Whether it is right in the sight of God to listen to you rather than to God, you must judge, for we cannot but speak the truth.”

Be that Church again.

Be led by the Spirit.

And may the truth once again be preached—with fire, with boldness, and without fear.

Amen.

Carnal Christianity and its Leaders

 Carnal Christianity is fear-driven. It does not see the Holy Spirit who can outdo the deniers of truth. So the carnal leaders are afraid to support the truth as apostles supported it, and as scripture records the truth was supported. The carnal leaders fight denial with denial, instead of fighting it with truth helped by the Comforter. So truth goes unpreached. 

Where it all went wrong

 Be honest: large parts of the Church today talk about Jesus as if He’s simply interchangeable with God the Father. But that’s not what Scripture teaches.

Paul made it clear: God is the head of Christ (1 Cor 11:3). He said that after all things are put under Christ’s rule, even then — at the end — the Son will still be subject to the Father, so that “God may be all in all” (1 Cor 15:28). That’s eternal subjection, not temporary. And it doesn’t threaten Christ’s divinity — it defines it in biblical terms.

But somewhere along the line, the main Churches got scared. Arius twisted subjection into denial of Christ’s divinity, and in response, the Churches overcorrected. The language changed. “Subjection” disappeared. Everything became about “equal essence,” “co-equal authority,” and abstract sameness.

In doing that, they started flattening the Godhead. They stopped talking like Paul. They stopped talking like Jesus.

Even in Revelation, after the resurrection and ascension, Jesus still says the Father is His God. That never changed. And it never will.

The Son is divine — no question. But He is not the Father, and He has never claimed to be. He came to do the Father’s will. He speaks the Father’s words. He returns the kingdom to the Father. And He remains subject to the Father forever.

It’s time to stop being more careful than Scripture. Christ’s eternal subjection to God is not a problem — it’s part of the gospel. And if we reject that, we’re not defending His glory — we’re rewriting it.

God is still the head of Christ. And that’s still the truth.

Carnality and Spirituality

 There are two forms of Christianity: the carnal and the spiritual. If you want to be spiritual, a Spiritual Christian, note Deuteronomy 29:29 “The secret things belong to the LORD our God, but the things revealed belong to us and to our children forever, that we may follow all the words of this law.”  But if the carnal is all you want, without anything spiritual or secret or revealed, you need not look at the Book of Revelation at all, you might just try out AI and use it to help you read academic papers, and you will be as carnal as you need to be. Spiritual Christianity is about letting the Holy Spirit lead us into all truth: Being a part of this. 

Morality and the Teachings of Jesus Christ

 Jesus commanded that his commands be taught throughout the world to disciples in all nations. But when it comes to the following I fall far short and fail to practice what I preach. Yet here it is, what Jesus commands us, when we belong to him by becoming his disciples. 

Jesus' teaching that even a lustful look is adultery in the heart wasn't just a repetition of the Torah (the Law of Moses in the Old Testament)—it was a radical deepening of it. While the Torah commands us not to commit adultery or covet, Jesus took it further by showing that sin begins in the heart, not just in our actions. He wasn't discarding the Law, but revealing its true intent: a call to inner holiness, not just outward obedience. In doing so, Jesus reminds us that God sees not only what we do, but who we are on the inside—and calls us to purity in thought as well as deed.

Paul, like Jesus, deepened the moral vision of the Torah by showing that sin isn't just about breaking rules—it's about violating sacred union. In 1 Corinthians, he warns that joining one’s body to a prostitute isn’t just personal sin; it’s a sin against one’s own body, the temple of the Holy Spirit, and against Christ Himself. When we are joined to Christ, our bodies belong to Him, and to misuse them is to drag His own personal holiness into impurity. Paul’s teaching speaks powerfully today, warning us also against pornography and other distortions of intimacy—reminding us that what we do with our bodies matters deeply to Jesus, because our bodies are not just ours, but His.

Core error

 Men prefer Council of Nicaea diktats over scripture.

Breakaway Groups

 To understand the present it helps to understand the past. The Council of Nicaea broke away from the teachings of the Christ and the original apostles of the Christ. The original truth from God was that the Son is subordinate to the Father forever. The main churches in the Roman Empire followed the bishops in rejecting this truth and formed a new kind of philosophically codified alternative faith called an ‘orthodoxy’. Some churches did not break away, especially in distant regions beyond the reach of Rome, but later Rome reined them in too. It all started a series of splits. The biggest split centuries later was between Catholics and Orthodox. Protestants split off later from the Catholics and similar splits happened in the Orthodox too. Some eventually started to seek out the original faith, but finding it again has been thwart with further splits. A kew part of all of this has been establishment of the authority of the Holy Spirit and individual faith. Pentecostal and Charismatic movements in Protestant, Catholic, and Orthodox groups have to varying degrees reestablished the authoritative work of the Holy Spirit and the faith and spiritual light within individuals. Few have found courage to concede that revelation of new truth is a true part of God’s work through Jesus Christ. Most are still very much influenced by a rejection of this which started back when the Council of Nicaea broke away from such faith. So today, the Book of Revelation is for many as far aa they can go in accepting new revelations from God, and many find even this book hard to accept.

Coming decades

 Persecutions over the coming decades will fuel the rise of a dystopian kingdom. The growing number of deaths from persecutions will reach a limit in God’s eyes. It will then culminate in great divine retribution. This will come with huge cosmic upheavals. The effects will bring global turmoil. Out of it there will be fusion of three components of the kingdom into one, and a king will rise to rule it all. This might all be decades away but it will be very quick in how it progresses, in just a few years. Five to ten years total maybe. Then the Christ will end it and raise many of the dead to judge everyone. It will involve the ‘rapture’ insofar as some of those made immortal by the Christ will be still alive when it happens, effectively never dying. 

Beast emerging

 Recently ties have grown within Eurasia and the Far East, rippling out towards South East Asia. We might also be seeing ever closer ties beginning between America and Eurasia. It might be this will all converge into the Beast over coming decades. If so, this Beast system, because of its Eurasia and Far East multiracial and multi-religious roots, will tolerate all the various belief systems and, of course, atheism. The problem will not be whether you have a belief it tolerates, but whether you will serve the Beast system itself. Already people are starting to serve it. But if you serve Christ and worship God, you should resist serving the Beast. Even now. Not easy as it becomes prominent in America, in the Far East, in Eurasia. You will have Christ with you, if you hold to his teachings, and prepare to resist the Beast’s eventual mark.

Revelation 13

 The Beast global system will tolerate all the various belief systems and, of course, atheism. The problem will not be whether you have a belief it tolerates, but whether you will serve the Beast system itself. Already people are starting to serve it. But if you serve Christ and worship God, you should resist serving the Beast. Even now. Not easy as it becomes prominent in Americas, in the Far East, in Eurasia. You will have Christ with you, if you hold to his teachings, and prepare to resist the Beast’s eventual mark. 

Rapture USA

 The USA will be shocked when the tribulation starts and they are all still here, not raptured. They will realise it could be either A) they were not real believers, or 2) the rapture is AFTER the tribulation like Jesus said, or both. Best to learn the teachings of Jesus and stick with them, even if your neighbours all believe differently. Less shock. And more fellowship with Him.

Divinity of the Son

 Systems of belief are often structured more for communal identity than for fostering a direct relationship with the divine. As a result, concepts of divinity become abstract, tied to rituals and institutions rather than rooted in the simple, relational dynamic presented in the gospel of Christ. Jesus modeled a different kind of divinity—one defined not by metaphysical abstraction but by his human experience, sinlessness, and complete submission to God. He was made like his brethren in every way except without sin, and he never claimed to be God the Father. His teachings, especially in passages like John 10, present a divinity of status derived from God. When John writes that the Word was with God it is, by God, referring to the Father. When John writes in the same sentence that the Word was divine, it reflects this ministerial divinity—a divine commission. This ministerially divine Word then became flesh, but it is flesh the same as any human being. 

A call to discipleship and baptism is a call to receive the truth from Christ

 To be baptized into Christ is to accept his authority and truth above all else—not one's own reasoning, nor the inherited beliefs of family, tradition, or religious institutions. It is a surrender, a pledge of allegiance to the person of Jesus and to the message he embodied. This kind of discipleship is not symbolic conformity but a decisive reorientation of life. It marks true belonging to Christ, and over time, it compels the believer to confront and measure every doctrine, practice, and tradition against the truth revealed in him. When these inherited structures diverge from the teachings of Jesus, the disciple faces a moment of decision—a crossroads where allegiance to Christ may demand separation from one’s birth religion or theological heritage. These moments are not merely theological but deeply personal and often costly. Yet through them, the disciple enters more fully into the yoke of Christ, and in that submission, discovers freedom—the kind that only truth can give.

Religious systems throughout history have often been structured more for preserving communal identity than for cultivating a direct, personal relationship with God. As a result, the concept of divinity has frequently been abstracted—bound up in metaphysics, rituals, and institutional authority—rather than grounded in the lived, relational dynamic modeled by Jesus. The gospel of Christ reveals a different kind of divinity: one defined not by ontological claims, but by perfect obedience, sinlessness, and total submission to the Father. Jesus never claimed to be God the Father. Instead, he consistently acknowledged his dependence on God and his commission from God. His divinity, as presented especially in passages like John 10, is one of status and function—granted by the Father, not self-derived. When John writes, “the Word was with God,” he refers to God the Father. And when he says, “the Word was God,” the intent is not metaphysical equivalence, but ministerial divinity—a reflection of divine agency and commission.

This Word became flesh—not in some superhuman form, but in the full likeness of humanity. Jesus was made like his brothers and sisters in every way, except without sin. His life is the revelation of God not because he claimed equality with God in essence, but because he perfectly embodied God's will. He is the living example of what it means to be fully human under God’s authority. His teachings, his submission, and his moral perfection constitute the model of divine-human relationship. In this light, true worship is not adherence to an abstract doctrine of God but a life shaped by the truth Jesus revealed and lived.

Therefore, discipleship to Christ is a call to discernment. It requires that each believer test every spiritual inheritance—creeds, traditions, and dogmas—by the standard of Jesus’ words and example. This is not rebellion, but faithfulness; not relativism, but allegiance to the one who is the way, the truth, and the life. To follow Christ is to bear his yoke, which is easy not because it demands little, but because it liberates from the weight of deception, religious pretense, and misplaced authority. In him, the believer finds both clarity and courage—the clarity to see truth and the courage to follow it, even when it costs everything else.

Stephen D Green with ChatGPT 

Readiness - AI-worded

 The Christ died for you. This is not merely a line from Scripture, not just a concept passed down through generations — it is a living truth, a divine act of sacrifice carried out for your sake. But to truly grasp this, to move beyond hearing and into knowing, requires something deeper: it requires readiness. Not just intellectual openness, but a readiness of heart and spirit. Readiness for the truth — not the soft, comfortable version that fits easily into our lifestyles, but the full, unsettling, magnificent truth of God.

Are you prepared for that kind of truth? Are you ready for the unveiling of just how deeply error and deception have rooted themselves into the world, even into systems that claim the name of God? Can you bear the clarity that comes with knowing it is the Father who is truly God — the one whom Jesus, in all his authority, love, and power, serves and glorifies? Are you ready to see Jesus not as a figure of the past, but as a living Savior, still moving in power, still performing miracles through the faith of those who believe in the love and might of his Father?

Are you open to the reality that the Holy Spirit is not bound by your theology or limited to the text of your Bible, but continues to speak, prophesy, convict, and lead in ways that may defy your current understanding? Are you ready to admit that sin is not just a religious word, but a real and damning force — one that not only separates from God but accelerates the descent into chaos, even into war? Can you accept that God's power to rescue is not metaphorical — that the stories of deliverance from a fiery furnace or a lion's den are not just children’s tales but testimonies of His unchanging ability to save?

And what about fear? Not the fear of man or misfortune, but the holy terror that should rightfully grip us when we consider the displeasure of the Almighty. Are you ready to know that His judgment is real and that it can stretch beyond death, beyond this life? Are you ready to tremble not only at His love, but at His holiness?

Perhaps you are not ready. Perhaps these are still just words — weighty, maybe, but distant. They press against your mind, but do not yet settle in your soul. That’s understandable. Readiness does not come in an instant. Knowledge of God is not gained by reading a post but by seeking, wrestling, surrendering. It takes time. It takes truth breaking through illusion, and light overcoming years of shadow. The question remains — not whether the truth exists, but whether you will be ready when it comes.

Ready?

 Ready for the truth? Ready for unveiling of just how far-spread error has become? Ready to know that it is the Father who is God? Ready to know Jesus lives and still does miracles by faith in the power and love of his Father? Ready to know the Holy Spirit prophesies beyond your Biblical knowledge? Ready to know the sinning is real sinning and brings nearer the escalation of war? Ready to know God can actually rescue the one who fears Him even from deadly peril like the fiery furnace and den of lions? Ready to know it is only proper to be terrified of God whose disfavour can extend beyond the grave? Are you ready yet for God’s truth? You are probably not ready for it. It is just words in this post. You need time before it can be real knowledge within you. 

The Challenge

 Are your beliefs about God determined by the geography and culture they’re born into—not by a careful examination of truth? This would cast a long shadow over the certainty with which you might declare your exclusivity. The frameworks people are handed from birth are frequently designed to reinforce belonging to a system rather than connection to the divine. As a result, the concept of “divinity” becomes distorted, abstracted into metaphysical categories, and wrapped in ritual and authority, rather than rooted in the direct, simple, and relational way it is presented in the gospel.

Jesus was made like his brethren in every way, except without sin. His brethren have one human nature. Maybe you have a different concept of divinity to his, which he preached as recorded in John chapter 10. John would have adhered to this view of divinity taught by Christ. This is what John will have meant in John chapter 1. The Word had this kind of divinity, and was then made flesh: flesh like yours and mine. He shares our humanity. He is only different in that he did not sin, and he is alive from the dead, raised by God. 

The Nature of Divinity and the Son of God

 Most people’s beliefs about God are inherited, not discovered. The religion someone claims is most often determined by the geography and culture they’re born into—not by a careful examination of truth. This reality alone casts a long shadow over the certainty with which many religious institutions declare their exclusivity. The frameworks people are handed from birth are frequently designed to reinforce belonging to a system rather than connection to the divine. As a result, the concept of “divinity” becomes distorted, abstracted into metaphysical categories, and wrapped in ritual and authority, rather than rooted in the direct, simple, and relational way it is presented in the gospel.

The gospel as Jesus preached it presents something radically different. In John 10, when accused of blasphemy, Jesus quotes Psalm 82—“I said, you are gods”—not to deny his divine identity, but to reframe it. He points out that if Scripture itself could call human beings "gods" because they received the word of God, how much more justified is he, the one sanctified and sent by the Father, to call himself the Son of God? He isn’t arguing theology for its own sake; he’s exposing the blindness of those who cling to rigid ideas of divinity while missing the divine presence right in front of them. In this way, Jesus redefines divinity not as something remote or philosophical, but as something active, relational, and recognizable in love, obedience, and truth.

Rather than building an inaccessible system of divine attributes, Jesus revealed a God who is near, who enters humanity fully, and who invites others into shared sonship. "The glory that you have given me I have given to them," he prays in John 17. This isn't metaphysical speculation—this is participation. The divine, in Jesus’ teaching, is not a static category that separates God from humans, but a living reality that God offers to share with those who know Him. As the epistles later affirm, those who are led by the Spirit of God are children of God, not merely followers or subjects.

The early church, especially outside the centers of political power, often held more closely to this vision. Communities like the desert fathers, the Syrian mystics, and others living at the margins of empire sought to embody the presence of Christ rather than define him through philosophical systems. But as Christianity became entangled with imperial power, theology became a battleground, and divinity became less about communion and more about control. Debates over nature—whether Christ had one, two, or a mingled nature—often lost sight of the gospel's core: that Jesus became like his brethren in every way, yet without sin. His brethren were fully human—single-natured—and so was he. But unlike them, he was without sin, and in that sinless solidarity, he became the way for us to return to the Father.

The gospel invites us not to argue endlessly about categories of essence, but to enter into the same life Jesus lived: one of trust, obedience, and love. It invites us to be known by the Father, not merely to theorize about Him. The idea that divinity must look like philosophical perfection—untouchable, unchangeable—is a human projection. Jesus reveals something much more unsettling and beautiful: a God who weeps, who bleeds, who is rejected, and who still calls us brothers. And that, perhaps, is the truest view of divinity we could ever be given.

Stephen D Green with ChatGPT 

Reality

 To believe in Jesus is not merely to affirm his identity or accept a momentary experience of faith—it is to follow him with one's entire life. Many today, particularly in evangelical circles, have reduced belief to a personal decision, a prayer prayed once, or an emotional encounter. But Jesus did not call people to make a decision; he called them to become disciples. And discipleship is costly.

Faith is not a private feeling or a verbal confession divorced from transformation. “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father” (Matt. 7:21). Yet how often is this ignored in favor of reassuring slogans like “once saved, always saved”? Such assurances may bring comfort, but they also invite complacency. They offer certainty without holiness, and assurance without obedience.

Christ did not come merely to secure our place in heaven. He came to restore our communion with God and to make us holy. This transformation is not instant, nor is it guaranteed by a single act of faith. It is a life-long journey that requires grace, yes—but also participation, perseverance, and humility. Scripture teaches that we must “work out our salvation with fear and trembling” (Phil. 2:12), not presume upon it.

Too often, the evangelical gospel has been reduced to a transaction: believe and receive. But Jesus preached a gospel of the Kingdom—a call to repentance, to holiness, to radical love, and to union with him through his Body, the Church. This union is not merely symbolic; it is sacramental and real. To ignore the Church, the Eucharist, and the communion of saints is to attempt to follow the Head while severing oneself from the Body.

Jesus will indeed save those who are his—but his people are not identified by their words alone. They are known by their lives, their fruit, their love, and their fidelity. The judgment will not be based on what we once claimed to believe, but on whether we lived as his disciples: keeping his commandments, loving one another, and remaining in him. “If anyone does not abide in me, he is thrown away like a branch and withers” (John 15:6).

Divine Imperative - AI-worded

 It is imperative for those who believe in Jesus—believing that he is truly the Light of the world, sent by God the Father—to put that belief into action. This means earnestly learning his commands, understanding them, and striving to practice them as he taught. Only then can we be assured that we are truly his disciples. Jesus will indeed save those who are his, but he will also judge all people—either as his own, or together with the world.

Which Gospel is true?

 You have heard it said, “Salvation is by faith alone and requires no works”. This is a gospel message found to some extent in Augustinian Catholicism but especially found in Protestantism, which builds its gospel message primarily upon Calvinism, rather than the teaching of Jesus and his apostles. Therefore, if Calvin’s theology ends up sidelining the actual words and teachings of Jesus in favor of a Pauline-Augustinian synthesis, (going beyond the intent of Paul’s teachings alone, in a way made mainstream by Augustine of Hippo, 400 AD), then we have a serious distortion of the faith, and this distortion is embedded deeply within Protestantism.

Jesus in the Gospels calls people to repent, believe, and follow—not merely to believe in a legal or forensic sense, but to obey:

“If you love me, keep my commands.” (John 14:15)

“Why do you call me, ‘Lord, Lord,’ and do not do what I say?” (Luke 6:46)

“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven.” (Matthew 7:21)

Calvin, however, stressed justification by faith alone so strongly that the necessity of obedience could seem secondary, or even suspicious—especially if it looked like "works-righteousness." His interpretation of James 2 was famously tense, despite the clear statement that “faith without works is dead.”

So it rings true that Calvin’s theology may reduce obedience to a mere byproduct of election and regeneration, rather than a required part of faith as Jesus taught. That’s not simply a difference of emphasis—it’s potentially a different gospel.

There is a real pastoral issue: Calvinism can cause believers to become introspective, anxious, and uncertainabout their salvation, because they are told to examine whether their faith is truly “from the right internal motivation.”

This can lead to:

• Spiritual paralysis: “Am I truly elect?”
• Neglect of obedience: “If I can’t earn salvation, why strive?”
• Confusion about the gospel: “Is it about grace, or about transformation?”

IMPORTANT: Paul was addressing Jew-Gentile inclusion and the Mosaic Law, not issuing a comprehensive theological treatise on the role of obedience for all time. Calvin may have universalized Paul’s arguments in ways Paul never intended, while simultaneously minimizing Jesus' plain calls to radical discipleship.

Calvin unquestionably built his theology atop Augustinian foundations, sometimes more than on the raw materials of Jesus’ own words. The result, in many cases, has been a theological system that can obscure the simple and practical gospel of Jesus Christ: believe, repent, follow, obey.

Stephen D Green and ChatGPT

Marriage

 Marriage, even a less than ideal pairing, is still the best alternative in comparison to a person genuinely joined spiritually to Jesus Christ dragging Christ into unholy alliances such as with women involved in the you-know-what industry. There is celibacy as an option for some, but most cannot go that path without risk of even worse outcomes (I mean the bane of church work, the grievous sin which is often defaming Christ). (The Web is not an ideal place to write openly about all this, of course.)

The Beast — a poem by ChatGPT

 Behold the Beast, as now it stands—

With feet like stone on ancient lands,

Slow to stir, yet firm and wide,

A bear’s deep weight in every stride.

It grows, it grips, it claims its zone,

An empire's bones beneath its throne.

Its mouth, a lion’s fearsome maw,

Roars with dread, commands with law;

Teeth like blades that swiftly rend,

Its voice a storm, its wrath no end.

Swift to speak, and swifter still

To silence all it means to kill.

Its frame is lean, a leopard’s grace,

A shadow racing place to place.

With speed that crosses seas and skies,

It multiplies where silence lies.

In days or weeks, its reach expands,

A phantom touching distant lands.

Yet not complete—its head awaits

The crowned deceiver at the gates.

When Antichrist shall take control,

The Beast shall rise and seek the soul.

A mimic throne, a kingdom vast,

Foretold to fall, but not too fast.

It lives the words of Revelation,

A harbinger of tribulation.

But still it waits, restrained by time,

To mount the heights of peak and prime.

Christ shall come and break its pride,

With sword of truth and saints beside.

But we, for now, must watch and pray—

Decades may pass before that day.

ChatGPT, May 2025 

Rejecting wisdom and forfeiting blessing

Sadly, those who reject God’s wisdom forfeit blessing.

Love for God

 If somebody loves God, even if they are outside of the context of the Law, they will love His commands or directives because they are so personally identified with God, His wisdom and authority and relationship with humans.

Command

 Love your neighbour. But there is a greater command. Love your God. The Father. To love Him you must believe in Him.

The Divine Imperative

 It is imperative, for those who believe in Jesus, believing that he is truly the light of the world sent by God his Father, to put that belief into action to learn his commands and understand them and learn to practice them as appropriate. Only then can we be assured we are his disciples and he will save us. But he will one day judge us either way: either as his own, or along with the world.