This is the primary role of God’s remnant here on earth, to be His witness. In every age His remnant have suffered. They were and are a living witness to the underlying truth that suffering is a major part of our walk with Christ. Scripture does not say if we pass through the waters, but when. The passage assumes the trial. It establishes it as certain.
Job, of course, stands as the perfect example of a mere man. It is no surprise that his account is widely regarded as the earliest book of the Bible, written before Genesis itself. God was laying down markers from the very beginning. He was clearly showing that there is no vital connection between worldly blessing and relationship to Him. Job’s friends, like most modern day Christians, and certainly almost all within Charismatic circles, trying to “live their best lives now” could not and would not understand this mystery.
Yet when Job shaved his head and tore his robe over the loss of everything, and then fell to his knees in worship and blessed the name of God, we are given the model. There it is unveiled in raw humanity and holy reverence.
Suffering, and our reaction to it, becomes the great separator. It separates the legitimate from the illegitimate. The many from the few. And it has been this way down through the ages, right up to and including this present day.
When the great tribulation comes, when trials grow fierce beyond anything previously known, God will already have trained a remnant over the many decades of their lives in the ways of suffering, enduring, and overcoming. They will not be novices in the furnace. They will have fought many battles long before the great battle arrives.
They will know the Scripture well from Revelation 13 where the great enemy of our souls wages war against the saints and, in human terms, prevails. And yet the question stands. How do we overcome when that time comes? The same way we overcome now.
By the Blood of the Lamb. By the word of our testimony. And by the fact that we do not cling to our lives on this earth, even unto death.
This power to wage war agsinst us, along with authority over all nations, is must be remembered has been “granted,” by God for a specific and limited time. It represents a divine allowance for testing, not an independent victory of the beast. As it was with Job. Its reach is measured. Its duration is bound. And even in its fiercest hour, it remains subject to the sovereign limits set by the throne of Heaven.
This is the one thing I do know. As long as He is with us, those of us who remain will pass through the waters and the fires. He knows us. He has redeemed us for this appointed time. He has called us by name. And He declares over us, You are Mine.
We fight not with carnal strength, but with proximity to Jesus. To bask in the glow of His presence is to walk in the beauty of holiness, to move in the overflow of His majesty and His glory. His grace will be sufficient, no matter how fierce the battle becomes.
I was saying to a brother only the other day, as long as I am granted breath enough to make a final speech to the baying crowd, to proclaim to them the glory of the God they have rejected, then I will be satisfied to say, let the blade fall.
And if not even that, then I shall declare that very same thing to the principalities and powers. For their blade does not end my story. It only propels me home.
There is a profound contrast in Scripture between Saul and David, and it is not merely the difference between two kings, but between two kinds of men, two kinds of callings, and two kinds of authority. Saul is chosen by men. He fits the visible criteria. He is tall, impressive, outwardly commanding. He looks like a king. Yet when the moment comes for him to step into what God has spoken, he is found hiding among the equipment. The one selected to lead is crouched among baggage.
He has already spoken of his small tribe, his insignificant family, and while those words sound humble, they reveal a man measuring himself by human categories and shrinking beneath the weight of them. His humility is not rooted in trust, but in fear. When pressure comes, he preserves himself.
David is altogether different.
David’s story does not begin on a battlefield or in a palace, but in obscurity. He is the youngest. He is forgotten by his own father when Samuel comes to anoint a king. Yet long before any man sees him, the eye of the Lord is already upon him.
Scripture reminds us that God knows His own before they ever draw breath, that He forms them and calls them while they are yet in the womb. David is such a man. The hand of God, the presence of God, and the purpose of God are upon him from the beginning.
This is no man hiding among the equipment. While Saul hides, David fights. While Saul shrinks from visibility, David embraces responsibility. Alone in the fields, with no audience and no reward, David lays his life on the line for the sheep.
When the lion comes, when the bear comes, David does not calculate his odds. He does not preserve himself. He runs toward danger, because something in him already understands what it means to be a shepherd. The sheep matter more than his own safety.
This is the true shepherd, contrasted with the king men choose.
Men look for height, strength, charisma, and persuasive speech. God looks for the heart. Men crown what impresses them outwardly. God entrusts authority to those who are faithful inwardly. Saul is anointed first, but David is formed first.
David’s courage does not begin after anointing, it precedes it. His confidence is not in himself, but in the Lord who has already delivered him before anyone was watching.
This distinction is not confined to ancient Israel. It is painfully relevant today.
In every generation, men continue to choose leaders who are tall, handsome, articulate, and compelling. They gather crowds, build platforms, and command loyalty. Yet many have never been touched or shaped by the Spirit of God in secret. They are appointed by men, affirmed by numbers, and sustained by applause.
When the crux of the matter comes, when the cost is high and the wolves are near, they preserve themselves. They protect the institution, the reputation, the platform, rather than laying down their lives for the sheep.
David stands as God’s rebuke to this pattern. God is not impressed by appearance. He is not moved by charisma. He does not entrust His flock to those who hide when the cost becomes personal. He looks for shepherds who have already proven, in hidden places, that they will bleed for what is His. He looks for hearts that run toward danger when others retreat, for men who fear God more than visibility, and obedience more than survival.
The tragedy of Saul is not that he was small. The glory of David is not that he was strong. The difference is this: Saul belonged to himself.David belonged to God.
Agitprop, short for agitation propaganda, is not a modern invention, nor a harmless media trend. It was systematized by Lenin and perfected under Mao as a tool to emotionally mobilize populations, fracture societies, and replace truth with narrative loyalty. Its method is simple and ruthless, reduce reality to moral binaries, inflame grievance, personalize victims, demonize opponents, and keep people in a constant state of agitation so they no longer think, discern, or rest. What began as a political weapon has proven to be an extraordinarily effective spiritual one, because a soul kept in outrage is a soul distracted, divided, and cut off from peace, clarity, and communion with God.
For the Christian, this is not merely a cultural concern but a spiritual one. Agitprop trains the heart to live in reaction rather than reflection, to respond more quickly to headlines than to Scripture, and to feel moral urgency without seeking divine wisdom. It slowly displaces prayer with outrage and discernment with slogans. The result is not deeper faith, but constant inner noise, and where there is no stillness, the voice of God is easily drowned out.
Its fruit is division. Agitprop fractures families, friendships, and even churches by collapsing complex realities into a false righteousness, they are evil, we are good. Once this lens is adopted, love becomes conditional and unity becomes impossible. This is not accidental. Division has always been the enemy’s strategy, because a divided people lose their peace, their clarity, and ultimately their witness. The call for believers is not withdrawal, but vigilance, guarding the heart, resisting agitation, and remaining anchored in the peace and truth of Christ.
“For God is not the author of confusion, but of peace, as in all churches of the saints.” 1 Corinthians 14:33
“See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the elemental spiritual forces of this world rather than on Christ.” Colossians 2:8
“You will keep him in perfect peace, whose mind is stayed on You, because he trusts in You.” Isaiah 26:3
The final reproach of the saints, when truth itself is branded as hate.
From the earliest days of the church, the saints of God have endured the reproach of being called what they are not. To stand for truth has always been to invite slander, and to speak the Word of God faithfully has never been received without hostility. As Jesus Himself said, “Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake” (Matthew 5:11). History testifies that the righteous have consistently been accused of hatred, malice, and cruelty when, in reality, they were bearing witness to the love and holiness of God.
In our present age, particularly since the cultural shifts of the early twenty-first century, a new distortion has arisen. It is no longer permissible in much of society to disagree with the prevailing moral fashions without being branded a hater. A deliberate conflation has been made between disagreement and hatred, as if to question the legitimacy of homosexual practice or transgender ideology were to harbor malice against those who embrace it. But disagreement is not hatred. To call sin what Scripture calls sin is not to despise the sinner, but to speak truth in love (Ephesians 4:15), the truth that alone can set men free (John 8:32).
This inversion of meaning is no accident. It is the inevitable fruit of a culture that prefers sentimentality over truth, appearance over substance, and human approval over divine authority. The saints of God must see it for what it is: an attempt by the spirit of the age to silence the proclamation of the gospel by weaponizing false accusation. For if every Christian who holds to biblical teaching is deemed a “hater,” then every genuine believer is, by that definition, worthy of scorn and—according to some—even worthy of destruction.
And make no mistake, saint: the false accusers of the brethren have almost always come from within the ranks of what calls itself Christendom. Nearly all the martyrs of the last two thousand years were condemned at the insistence of religious institutions, who sought to preserve their own influence and protect their own power. Secular authorities and atheists may join in, but the fiercest opposition is often religious. Those who speak the truth boldly are always a danger to the religious establishment, because they expose its corruption, its hypocrisy, and its lifeless form. And so the institutions respond either by silencing themselves in cowardice or by attacking the voices of truth with fury—denouncing, separating, and historically, even putting to death those who dared to stand in the light of God’s Word.
This is the way of religion versus relationship. It has always been so, and it will always be so until the end of the age. Jesus reserved His harshest words not for pagans or atheists, but for the Pharisees, the Sadducees, and the scribes—the religious authorities of His day (Matthew 23). Though divided among themselves, Pharisees and Sadducees, Herodians and Zealots, even Rome itself, found common cause in their hatred of Christ. In an unholy alliance, they conspired to destroy Him because His very presence threatened every institution and every system of control. And kill Him they did.
That same religious spirit has not died. It has persisted through the centuries, raising its hand against prophets, apostles, reformers, and martyrs. And it remains strong today. As the end draws nearer, that spirit will only intensify, aligning with worldly powers to silence, discredit, and ultimately destroy those who walk in genuine relationship with the Lord Jesus Christ. For “the time is coming when whoever kills you will think he offers God service” (John 16:2).
Therefore, the genuine saint must not shrink back. He or she must understand that as the darkness increases, so too will the accusations, the betrayals, and the persecutions. Yet none of this is strange, for our Lord told us beforehand: “If the world hates you, you know that it hated Me before it hated you” (John 15:18). The darkness hates the light and will always seek to extinguish it (John 3:19–20).
But take heart. The slanders of men are but passing shadows. The record of heaven is clear, and the Judge of all the earth will vindicate His people. To be falsely accused is grievous, yes, but it is also glorious—it means we are walking in the footsteps of prophets, apostles, martyrs, and of Christ Himself, who “was despised and rejected by men, a Man of sorrows and acquainted with grief” (Isaiah 53:3).
So let the saints stand firm. Let them embrace the reproach of Christ as greater riches than the treasures of Egypt (Hebrews 11:26). For though the world brands them as haters, heaven knows them as beloved, faithful witnesses of the Light. And as the night grows darker, their testimony will shine all the more brightly until the Day dawns and the Morning Star arises in their hearts (2 Peter 1:19).
The Doctrine That Christ Hates: The Rise and Return of the Nicolaitans (Did They Ever Leave?)
Christ’s Piercing Words
In the opening chapters of Revelation, the risen Christ speaks directly to His Church—piercing words, burning eyes, a two-edged sword proceeding from His mouth. Among the commendations and rebukes, there is one name that echoes with particular disdain: the Nicolaitans.
To the church in Ephesus, He says, “You hate the deeds of the Nicolaitans, which I also hate.” To Pergamos, a more grievous charge: “You have there those who hold the doctrine of the Nicolaitans, which thing I hate.”
Rarely does the Lord speak with such pointed hatred. What was it that provoked such divine revulsion?
Who Were the Nicolaitans?
The Nicolaitans were not outsiders attacking the faith. They were insiders—wolves in sheep’s clothing—sowing seeds of compromise. Rooted in a doctrine that perverted liberty and corrupted grace, they encouraged the early believers to indulge in idolatry and sexual immorality under the guise of Christian freedom. They blurred the line between the sacred and the profane. They whispered, “God is gracious,” while leading souls into darkness.
Many early church fathers—Irenaeus, Hippolytus, Epiphanius—linked them to Nicolas of Antioch, one of the first seven deacons. Whether or not this connection is historically solid, what is certain is the nature of their teaching: a doctrine that offered a crown without a cross, a kingdom without righteousness, and grace without repentance.
The Meaning of Their Name
The very name “Nicolaitan” is telling: Nikao—to conquer, and Laos—the people. The conquerors of the people.
This was a sinister inversion of Christ’s model of leadership, where the greatest is the servant of all. In their wake rose a clerical hierarchy, a division between clergy and laity—a spiritual caste system that stripped power from the Body and vested it in a ruling class.
The Nicolaitan spirit enthroned man-made authority in the place of the Spirit’s leading. It built platforms and pulpits where once there had been tables and towels.
A Doctrine of Compromise
But the sin of the Nicolaitans was not merely institutional—it was deeply immoral. They taught that one could follow Christ and still feast at pagan altars. They sanctified sensuality. They preached a gospel without holiness, a salvation without separation, a Christ without a cross.
In them was the spirit of Balaam, who taught Balak to seduce Israel through compromise. And like Balaam, they prophesied for profit.
Has the Doctrine Returned?
And now, we must ask with trembling hearts: Has the doctrine of the Nicolaitans returned to us in this present age? Or worse, has it never left?
Look around the modern Church. In the pursuit of relevance, we have forsaken reverence. In the name of love, we have lost truth. Preachers boast of grace, yet never speak of sin. Congregations are entertained but never convicted. Holiness is ridiculed. Repentance is optional.
Sexual immorality is tolerated—even celebrated—and leaders who should be shepherds build kingdoms in their own names. The altar has become a stage, and the sanctuary a marketplace. We have fashioned a Jesus who fits into our culture, but not a Christ who calls us out of it.
The Nicolaitan Spirit Today
The Nicolaitan spirit thrives where there is no fear of God. It preaches freedom, but enslaves. It promotes unity, but at the cost of truth. It claims to speak for Christ, yet it is the very doctrine He hates.
Yet not all have bowed the knee. Even in Pergamos, where Satan’s throne was, there were those who held fast to His name. And even now, Christ calls out to His people:
“Repent, or I will come to you quickly and will fight against them with the sword of My mouth.” (Revelation 2:16)
The Call to the Remnant
This is no small matter. The Lord of glory will not share His bride with Baal. He will not allow His house to be defiled with the teachings of those who flatter the flesh and poison the soul. The time has come for judgment to begin at the house of God. The line is being drawn.
Let every remnant heart arise and echo the cry of the saints in Ephesus:
“We hate the deeds of the Nicolaitans, which our Lord also hates.”
Let us cast down the altars of compromise, break the scepters of clerical control, and return to the simplicity and power of the faith once delivered to the saints. Let us be those who love truth more than comfort, holiness more than relevance, and Christ above all.
For the sword of His mouth still speaks. And the One who walks among the lampstands is watching.
History is filled with examples of national or collective consequence, when entire populations suffer the results of ideologies or movements they have supported. After World War II, the German people endured immense suffering. Over 600,000 children were killed. Cities were flattened. Women were raped by the invading Soviets. Hunger and displacement were widespread. While not every German was guilty of Nazism, Hitler and his regime had broad popular support. That support had consequences, natural, inevitable, and devastating.
This was not divine retribution, it was the harsh outcome of cause and effect. When a society builds its identity around hatred, violence, or conquest, it will eventually face the very storm it helped create. This same pattern is unfolding in Gaza. Hamas is not simply a fringe extremist group acting independently. Repeated polling over the years has shown that a strong majority of the Palestinian population, at times over 80 percent, has expressed support for Hamas and its methods. This includes the targeting of civilians and the use of human shields. The suffering that has followed, while tragic, is not inexplicable. It is the bitter fruit of seeds long sown.
That said, two wrongs do not make a right. But when someone has a 100 percent record of only criticizing one side, when outrage is selective and never balanced, that outrage loses moral authority. It becomes ideology rather than truth. And ideology, not principle, is the root of most of the world’s injustices. We must speak differently as followers of Jesus. Our voice must not echo the rage or loyalties of the world. When we become partisan, we compromise our witness. That is how crowds are stirred to cry out, “Give us Barabbas,” choosing political allegiance over righteousness.
The law of sowing and reaping is real and impartial. Everyone is accountable. But in any violent conflict, especially one where survival is at stake, the party that initiates the aggression bears the greater weight of responsibility. The suffering of civilians is always a tragedy, but it does not occur in a moral vacuum. When a people support a movement that glorifies destruction, they must also face the consequences that naturally follow. That does not mean every individual is guilty, but it does mean that actions have repercussions, and movements supported by the many will inevitably shape the fate of the whole.
Yet as Christians, our place is not to take sides in the quarrels of men. Our loyalty is not to any earthly cause but to the Kingdom of God. When Joshua encountered the angel of the Lord and asked, “Are You for us or for our adversaries?” the angel replied, “No, but as Commander of the army of the Lord I have now come” (Joshua 5:13–14, NKJV). This response reveals the true nature of heavenly alignment. It is not about whose side God is on, but whether we are on His.
We are not called to be partisan in the affairs of man. We are ambassadors from another Kingdom, the Kingdom of God. Our response is not to mirror the anger of the world but to weep over its hatred, to mourn the vengeance that devours the children of men, and to speak with clarity, compassion, and conviction from a place that transcends politics, borders, and ideologies.
At the turn of the 20th century, we witnessed the birth of two monumental Pentecostal movements. First, in 1904, came the Welsh Revival in Britain, and then, in 1906, the fires of revival swept through Azusa Street in Los Angeles. These were no ordinary stirrings, they were powerful outpourings of the Holy Spirit that would give rise to entire movements, such as the Elim Pentecostal Church in Britain and the Assemblies of God, which would spread globally and impact hundreds of millions.
From these humble beginnings, in every corner of the land, small Pentecostal churches began to emerge. Their message was simple: salvation through Jesus Christ, the power of the Holy Spirit, and the restoration of spiritual gifts. These fellowships sprang up in the shadow of massive denominational institutions, the Church of England, the Church of Scotland, and others, hige edifices steeped in their own traditions. Yet right beside them, in modest, unassuming buildings, were these Spirit-filled gatherings where lives were being radically transformed, adults were getting saved, and the gifts of the Spirit were active and alive.
This was a profound blow to the kingdom of darkness. The enemy, seeing the explosive growth of this movement, would not sit idly by. His question became clear: How can we bring this down? And so, beginning in the 1940s, we saw the emergence of new “theological,” trends, the Word of Faith movement, the Prosperity Gospel, and of course the Charismatic movement in the 60s, which would swallow up the others and become indistinguishable.
It was a cunning strategy: If you can’t beat them, buy them. The philosophy was simple, promise the very things that human beings everywhere fear to lose: health and wealth. Whether you’re in New York City or a remote village in the jungle, the universal concerns remain the same, our bodies and our bank accounts. The enemy offered a counterfeit gospel, one that shifted the focus from the cross of Christ to the desires of the flesh.
The Charismatic Movement became a Trojan horse. It infiltrated Pentecostal churches across the globe, not with persecution, but with promises. And it worked, brilliantly, tragically. The smoke from the fire of true revival has been replaced by the smoke machines of performance and entertainment. The altars were replaced by stages, the message by motivational speaking, and the Spirit by self-help and “self,” seeking
What followed was the tearing down of the very pillars upon which the early Pentecostal movement had stood. The purity of the Gospel was traded for a gospel of gain. Faith, once the precious link to Christ Himself, was twisted into a tool to manipulate blessings. Prosperity or tge lack of it, once counted as rubbish in comparison to knowing Christ, became the goal.Christ had become but a means to a materialistic end.
It was a disaster for the Church, and a stunning success for the enemy. The people rose up and played, just as they did before the golden calf in the wilderness. Think of “holy laughter,” and roaring like animals. And today, we stand in the shadow of that fall, in the ruins of what once was a mighty move of God.
These false ideologies, health and wealth, Name It and Claim It, the separation of faith from Christ Himself, have infected almost every corner of the modern Pentecostal and non-denominational world. Rare is the church untouched. Subtle or blatant, this taint remains, and it must be recognized for what it is.
Now, in this late hour, a remnant is rising, a people who are returning to the simplicity and the power of the cross, who walk not in the counsel of the world but in the fear of the Lord. Let us not be seduced by the glitter of gain or the lure of comfort. Let us remember the foundation laid in tears and prayer and holy fire. It is time to leave the circus behind, with all its many forms of entertainment, and “come out from among her.”
We encourage one another, it is a beautiful thing, a sacred rhythm in the Body of Christ. It has been the highest privilege of my life to minister to the few, those precious souls who once believed they were utterly alone. They are the ones who, at great personal cost, have come out from the organized church, misunderstood, maligned, and often mistrusted. They have been accused of elitism, of arrogance, even of falling away, when in truth, they could no longer endure the weight of a system that quenched the very Spirit they were called to walk in.
These are they who began in the Spirit, and, like Paul’s plea to the Galatians, refused to be perfected by the flesh (Galatians 3:3). They yearn to hear not the rebuke, “O foolish Galatians,” but rather the commendation, “Well done, good and faithful servant” (Matthew 25:21). They seek to gather where the Spirit is free to move, where the saints may truly fulfill the exhortation of 1 Corinthians 14, that all may speak, all may learn, all may be encouraged, and the gifts be exercised for the edification of the whole.
They long to walk simply, with humility before God and sincerity before men (Micah 6:8). In their gatherings, Christ alone is exalted, Jesus, the Lord of glory, lifted up as the only Head, the only Shepherd, the only One who is preeminent (Colossians 1:18). There are no stars, no stages, only saints, broken and burning, desiring nothing but Him.
Yet to walk this way, there has been a call, an unrelenting summons from the Lord, “Come out from among them and be separate, says the Lord. Do not touch what is unclean, and I will receive you” (2 Corinthians 6:17). This is the remnant road, walked not in bitterness but in obedience, not in pride but in pursuit of the living God, Christ in us, the hope of glory.
I find myself increasingly dismayed by the widespread lack of discernment concerning not only the papacy but the Catholic Church as a whole. Speaking as a former Catholic, one who departed from the Church upon experiencing a genuine conversion, a born-again encounter with Christ. I am particularly troubled by the growing acceptance of Catholicism among Protestant and Evangelical circles that, only a few decades ago, would have maintained a clear separation. The shift over the past 25 to 30 years is both significant and concerning.
Research indicates that there are at least 20 million former Catholics in the United States alone. Of these, studies suggest that approximately 80–90% departed after undergoing a born-again experience. If we extend these figures to South America, the number nearly doubles, approaching 50 million individuals across the Americas who have left Catholicism for similar reasons. When extrapolated globally, the figure could be closer to 100 million. There is, therefore, a profound and deliberate reason why so many now identify as “ex-Catholics,” myself included, and I do not hesitate to affirm that designation.
The widespread failure to recognize these realities, in my view, correlates closely with the phenomenon commonly referred to as the “Great Falling Away” a time marked by diminishing spiritual discernment, widespread biblical illiteracy, and the dilution of Protestant witness, which has become but a shadow of its former vitality. This erosion continues largely unabated.
The idea that the head of the Catholic Church, the Pope, could be regarded as a born-again believer is, in my estimation, theologically untenable and historically absurd. This is to say nothing of the longstanding doctrinal errors promulgated by the Catholic Church, foremost among them the dogma of transubstantiation. The claim that a priest has the authority to transform a piece of bread into the literal body of Christ not only defies plain scriptural teaching but also strains credulity to the utmost. Such a claim, divorced from biblical foundations, highlights the extent of the doctrinal chasm.
Given these concerns, I have deliberately refrained from engagement with recent papal funerals, elections, and public commentary surrounding the pontificate. I am personally persuaded that the figure of the Pope, whether the present or a soon-coming successor, will fulfill the prophetic role of the False Prophet, one who will direct the world to the Antichrist, declaring him to be the true Christ. In a world that increasingly regards the Pope as the de facto figurehead of Christianity, reverently referring to him as the “Holy Father” and the “Vicar of Christ,” such developments seem to me to be falling into place with alarming predictability.
The great spiritual decline we are experiencing has many roots.Both leadership and the people share responsibility for spiritual decline. While leaders bear the weight of accountability, the congregation is not without blame. What we witness today, particularly in the rise of large churches and the decline of true faith, mirrors the law of diminishing returns.
To clarify, the law of diminishing returns states that as you increase one factor of production—such as labor or capital—while keeping other inputs constant, the additional benefit from each added unit will eventually decrease. In the context of faith, simply increasing the number of people in a church does not equate to spiritual growth. In fact, it can have the opposite effect.
Consider a family barely surviving on limited resources. If several more families move in without an increase in provisions, everyone suffers. The same principle applies to the church: if discipleship and spiritual nourishment are neglected in favor of entertainment and distraction, then increasing attendance only amplifies the problem. Rather than strengthening the body of Christ, it weakens it.
Jesus transformed the world with just twelve disciples. It was not their numbers but the presence of the Lord in their midst that made the difference. Where two or three gather in His name, His presence is enough to accomplish immeasurable things. A few loaves and fish can feed thousands when blessed by Him. Yet today, multitudes gather, feeding on the abundance of their own works, and still, they starve spiritually.
True power lies not in the size of the gathering but in the reality of His presence, His purpose, and His work in the midst of His people.
There remains a remnant—a people set apart, standing in the wilderness to proclaim God’s truth. They are anchored in His Word, separate from the systems of religion, for they understand that Christ did not come to establish another religion but to restore relationship.
To be outside the camp carries risk. When Israel fell into idolatry with the golden calf, a separation was established between the people and God. The Tent of Meeting, set outside the camp, became a place where Moses, Joshua, and the priests entered into His presence, while the people could only watch from their tents. This same idolatry persists today, creating a divide between God and those entangled in religious systems.
The camp represents the churches and religious institutions of our time, while the priests—God’s remnant—have left the camp in pursuit of the true dwelling place of His presence. To enter the Tent of Meeting, one must first “come out from among her.” When Israel entered the Promised Land, the Tent was replaced by the temple, but in time, the temple itself became a stronghold of religion, ultimately torn down stone by stone. And yet, the Tent returns, a place of worship in the wilderness—a place called Spirit and Truth.
As Jesus told the Samaritan woman at the well:
“Our fathers worshiped on this mountain, and you Jews say that in Jerusalem is the place where one ought to worship.”
Jesus said to her, “Woman, believe Me, the hour is coming when you will neither on this mountain nor in Jerusalem worship the Father. You worship what you do not know; we worship what we do know, for salvation is of the Jews. But the hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such to worship Him. God is Spirit, and those who worship Him must worship in spirit and truth.“(John 4:20-24)
True worship is not bound to temples built by human hands but is found where God dwells—outside the camp, beyond the gate. The Lord, who was crucified at Calvary, stands in contrast to the Holy of Holies within the temple. While religious men seek their refuge in structures and traditions, the Lord calls His people to meet Him in Spirit and truth.
The call goes forth: Come out of the camp. Come to the Tent of Meeting. Come and tabernacle with the Lord.
The vast majority of professing Christians do not have the ability to digest meat. People eagerly receive words of encouragement and exhortation,as a hungry baby would consume it’s mother’s milk. But when confronted with warnings or rebukes, only the faithful remnant of God truly “hear”—or rather, acknowledge—the truth. It takes wisdom and discernment and the Holy Spirit to assess the times in which we live.
In Ezekiel 9,10 and 11 we see the beginnings of Gods withdrawing His presence. The word Ichabod is effectively pronounced over the doorposts, signaling the absence of His glory. Destruction follows, but not before an angel with an ink-horn marks those who remain faithful—those who grieve over the sins of Jerusalem. These are the ones spared from judgment. As it was in Ezekiel’s day, so it is now. The nature of humanity remains unchanged.
Many choose willful ignorance, preferring to live lawlessly, unconcerned with the truth. Few, indeed, find and remain on the narrow path. In times of crisis, drastic measures are required—this is true in our personal lives, in our families, and in our nations. Yet Christendom, broadly speaking, refuses to acknowledge its condition. If it did, if it truly recognized the spiritual desperation of our times, then urgent action would follow.
We would not laugh and celebrate as though all were well—we would weep before the altar, before the throne of God. We would not focus on outward appearances but would humble ourselves in deep repentance. We would clothe ourselves in sackcloth, throw ashes upon our heads, and tear our garments in grief. And still, the masses would mock and call us mad.
The leaders of the people know that true reformation would begin with them. Yet these hirelings—those who serve only for personal gain—can never truly protect the sheep. They stay as long as the path is easy, as long as their position remains profitable and their place in society secure. But when the wolf comes, they will flee.
True repentance and restoration demand that we forsake the traditions of men and return to the “old paths”—to God’s ways. It would mean restoring a sense of accountability, where if a man does not work, he does not eat. But these are the very truths the blind refuse to see, which is why they continue leading the blind. “Men will only recognize the truth when it doesn’t cost them anything. But when truth demands a price, they reject it.” (Ravenhill)
The beginning of the vision was a loud booming voice calling all Christians to awake , “Awake you sleepy Christians.” “Who will ascend Gods Holy Hill? Those with a pure heart and clean hands.”Then I saw thousands of baby turtles heading from the dunes towards the sea. Darkness was falling and there was a full moon that illuminated the broad beach. Before most of the turtles could cross the beach and reach the safety of the water, they were attacked by screaming seagulls. The power of the air had come to attack them, seagulls by the hundreds making a horrendous shrieking noise as they feasted on their helpless prey.Then from the dunes came raccoons and critters of every kind to join in the frenzy and drag these hapless baby turtles away. Just when I thought the slaughter could not get worse, out from under the sand came ghost crabs which tore into the turtles and dragged them down into their holes in the sand to be devoured. As all of this was going on, I could see Scripture framing this whole scene. “Many are called but few are chosen,” “Broad is the road that leads to destruction, narrow is the path that leads to life.” A handful of the turtles made it to the water.
Then suddenly I am looking at a stadium. On its platform was a sword embedded in a rock. In the stadium were thousands and thousands of young people. Teenagers, young people in their 20s and 30s. Jesus walks onto the stage and goes to the rock and pulls out the sword and turns to address the crowd of young people. Below the stage was a line of older men and women, mature saints, standing and silently praying. Behind them, between them and the stage, were thousands of flags fluttering in the wind. Jesus addresses the crowd and challenges them to come down and take up their crosses and join the fight against the great tide of evil that has deluged the land. First they must come and be prayed for and then come towards Him to join Him. In order to do that they would have to pass through the sea of flags. Then I saw that there were words written upon upon every flag. I looked closer.
On hundred of them was the word lust. On hundreds more was hate. And then there was ambition, suicide, bitterness, un-forgiveness, rebellion, greed, materialism and on it went. The call is made to the crowd by Jesus. “Will you come forward and die to these things this day?” They respond to the call to arms and begin to move forward in obedience to the call with great trembling and weeping. They kneel and pray with the men of God and then get up and move past them and with pure hearts and clean hands. They make their way towards the flags that represents what they have just laid down, they pull up the flag and they break it over their knees and throw it to the ground. Freedom rings out into the night sky, the rejoicing rises up into heaven itself. The gates of hell begin to shake as Jesus receives the reward of His suffering and the young people rise up with one voice in adoration of their King.
“For God did not appoint us to wrath.” (1 Thess 5:9) So much has been made of this statement and wrong doctrines have flowed from it. Context always explains the meaning. “For God did not appoint us to wrath but to obtain salvation though our Lord Jesus Christ who died for us.” You see what the opposite of wrath is in this context? Salvation. To be saved is to be safe from not being saved. It does not mean that we shall avoid persecution or tribulation. In fact in Chapter three of 1st Thessalonians Paul writes “no one should be shaken by these afflictions (what afflictions? those who killed their own prophets and have persecuted us-chapter 2 verse 15) Not only should we expect persecutions and afflictions, Paul states categorically “we are appointed to this.” Another word for appointed is “ordained.”
Can these bones live? A question asked of God to Ezekiel in a great valley which represented all of Israel (Ezek 37) What great valley stretches our before us in our day? Christendom lies motionless in the valley of death, mere bones glistening in the sun. Yet in Ezekiel, these bones speak. There is enough life in them to cry out to God, according to God. “Behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts.” Oh to God that Christendom would have enough life left in them to cry out the very same thing.
H.Bonar, in the 19th century made four basic observations as it applied in his day from Ezekiel 37. 1. Our creed may be sound and yet we may not be Christians. 2. Our religion may be externally complete and yet we may not be Christians. 3. Our good works may be numerous and praiseworthy, yet we may not be Christians. 4. Our lives may be exemplary but we may not be Christians. ” By religion I mean everything that pertains to the private or public worship and service of God;our praises, our prayers, our sanctuary services, our family worship. What are all these without the inward breath? What is routine without life? Mechanical religion may be all right for the gods of Greece and Rome, but not for the living and true God…..Your sanctuary attendance may be regular and reverent, but what if there is no breath in it? Will God accept that?”
Men have built up great armies in our day. Vast denominations and smaller little kingdoms. They all shelter under the banner of God. Yet, without the breath of life from God these armies are but dry bones. Some may be better put together than others. Bone may have come to bone. Some may have flesh and sinews, some may even be covered in skin and have taken on the appearance of having life, but without the breath of God they are all equally dead. Men boast about how well put together their “followers,” are yet it is God alone who breathes life. And without this life we are dead and buried in the valley just as sure as the dead are buried in the cemetery.
So, can these dry bones speak? According to God they can. They can cry out. And if they cry out then God has some promises for them. He says that He will bring them out of their graves. He will do that by breathing life into them. He will cause them to rise up, just as surely as Lazarus rose up from his own grave. He will put His Spirit in them and they shall live. The baptism of the Holy Spirit is life itself and without this life, without this breath, we can do nothing. We can surely go about our routines and our dry works and be no different than the dry bones in Ezekiel’s valley. Yet, if we want to rise up in the power of God, a radiant army who marches upon its knees, we must have the breath of God in us. The valley of dry bones that is today’s Christendom desperately needs the breath of life.
A Ms Barnett argued, at the University of Virginia in 2008, that “Dietrich Bonhoeffer saw clearly what the cost of compromise is, what the cost of complicity is. He understood something about failure, about what happens to the human soul when backbone dissolves, about what happens to the Christian church when it makes one compromise after the other. He understood that when the church does that-when it continually redefines its message, its interpretation of scripture, its very theology, so that it stays out of trouble-that these are not the sins of omission but of commission, of complicity. And that is why he was such an uncomfortable figure for protestant leaders in the early post-war period.”
Bonhoeffer knew all this because he watched the Lutheran church compromise with the world in which they lived, and their world just happened to be the Nazi world. I would argue that in our day, Christendom, has made just as many if not more compromises with the world. Ours is not the world of the Nazis, but ours is an equally godless world. Hundreds of millions of babies slaughtered around the world, in their mothers womb, as sacrifice at the shrine of feminism, and we are, for the most part, silent. Our children are daily indoctrinated with vile doctrines, perhaps even being groomed, and Christendom is, for the most part, silent.
Can I suggest that in this next generation, our scriptures and theology will be further compromised. We shall be told that homosexuality is not really condemned in the scriptures. We shall be told that there are actually many ways to heaven and that each religion is merely a different expression of God. As time passes, more and more saints shall have no choice but to leave their “denomination,” or “church,” because of such compromise. And the saint that raises his or her voice against such things will be tolerated less and less in a wicked and adulterous generation. The remnant saint of the last days will simply be called to stand. Stand upon the truth, stand upon the word, stand against an ever increasing tide of wickedness.
The Confessing Church in Germany was founded in 1934 as a reaction to the “German Christians,” who were advocates of Nazi policies, especially the “euthanizing,” (murder) of mentally handicapped people. Before the Nazi gas chambers, 400,000 mentally handicapped people were taken to their local clinics or hospitals and were there murdered. The Confessing church did something very bold, they separated from mainline denominations in reaction to their compromise with the world. We need such a separation in our day. Our days are no less wicked. T.A.Sparks writes this …………………….
The Lord must have something against which hell is impotent and by which He demonstrates to the universe that strength of His might which causes to stand and withstand, and having done all to stand. If one were asked what the last issue for the Church in this age is, I would say that it stands, and that is saying a tremendous thing. Oh, you say, that is surely limiting things, are you not expecting much more than that? Progress, advance, sweeping movements? The Church will have all its work cut out in the end to stand, but its standing will be its victory. Just to be able, through testing, trial, when everything is blowing round you like a blizzard; when everything is dark, mysterious, and even God seems far away and unreal, and faith is tested and you are being assailed on the right hand and on the left, and there is every reason outwardly for your moving, giving up, falling down, surrendering, lowering your standard, just to stand and not be moved in your faith is the greatest possible victory….
We are passing through deep experiences, the enemy is doing it and the Lord is not preventing him, but we are coming to a fuller knowledge of the power of our God and a deeper rooting beyond all previous shakeableness. And the Lord is seeking to have a people who cannot be shaken, against whom hell with all its demonstration of arrogance and pride, is impotent. “And the remnant… shall again take root downward.” That is what the Lord needs.
We are warned in the Scriptures that the times would come when men and women will not put up with sound doctrine, instead, in order to suit their own desires, they will gather around themselves a great number of teachers to say what their itching ears desire to hear. They will turn away from the truth. (2 Tim 4:2-5) We are warned that there are whole groups of “teachers,” ruining whole households by teaching things they ought not to teach, and that for the sake of dishonest gain ( Titus 1:11)
We are instructed by Paul, therefore by God, to watch and remember. Remember what? Watch for what? Remember that for three years he did not cease to warn us, night and day….with tears. Warn of us what? What would disturb the Apostle so greatly that it was his daily warning for years? Savage wolves that will (not might) come in among you and scatter the flock. Also, from among our own ranks, men would rise up and draw away disciples for themselves. False representatives of Jesus, stealing His preeminence and all for the sake of “dishonest gain.” Their gods would be money and reputations, power and prestige (Acts 20:28-31)
Part of the problem is that these hirelings, these wolves in sheep clothing, preach to willing dupes. The people, for their part, have embraced a system not found in the Scriptures. They wanted a king and they got a king.This is not the first time God has been rejected in favor of a king. Think about King Saul or even Moses, where the people would rather have Moses talk to God then to them, as opposed to them talking to God themselves. Jesus was rejected for a man of the people, Barabbas then the crowd cried out that they have to king but Caesar.
The very heart of man always wants an intermediary rather than deal directly with God through Jesus. A priest, a prophet, a minister, a senior pastor. Each of those positions not only come with finances but come with power and authority and position. They love to pray publicly to be seen, they love the best seat at the table , they want men to call them teachers, or worse, fathers.All of this appeals to the Lucifer in them, to the Diotrophes in them, to that part of the soul that wants, desires, craves for, the preeminence. It’s truly the original sin, the sin that caused Lucifer to fall, and it beats at the heart of every human in their flesh. It should never be elevated, it should be crucified.
The more I study church history the more I see a recurring problem in every age. There is a cycle of revolution that returns us to the old paths and then within a generation or less, that which revolted against the traditions of men return to what they had left behind. The second generation worships the works of their fathers and fall into traditionalism. Even as early as 85ad we had Diotrephes, arguably the first senior pastor, building his own kingdom and rejecting the preeminence of Jesus. Now, there is no doubt that he would never have said that out loud or ever actually acknowledged that to himself, but John calls him on it.
And less than 10 years later comes the book of Revelation with its dire warning to the “churches.” So, this usurping of the preeminence of Jesus in our services or order of service or liturgy or call it what you like lies at the heart of the downfall of Christendom ( not the Church, rather the system of the churches) in the west and beyond. Add the clergy/laity system and the downfall was always inevitable even if not overt.
The solution is the same as it has always been over the last 2000 years, getting back to the Word and rejecting everything that is not found within the Word. For me, it starts with 1 Cor 12 and 14. If we strove for anything that looks like that, we would be on our way to recovery/revival/reformation/revolution, call it what you may, but in it’s essence it would simply be a return to our roots and our foundation, the Lord Jesus Himself and Him high and lifted up.
And unless we stay there, within the confines of the Word of God, the coming movement would barely last a generation. Where are the men and woman who will stand and challenge those within the church systems? In the Hebridean revival the leaders asked of themselves “are my hands clean, is my heart pure?” They looked first to themselves. What does it even mean now to your average church to desire to not lift up their souls unto vanity? Rather, to desire to ascend that hill of the Lord and stand in His holy place?
For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring:(Isa 44:3) What if we are so blind to our state that we cannot see the dry ground nor sense our state? Ask the average non denomination senior pastor how “his church,” is doing and almost to a man he will say “we are doing great.” Can the man who refuses to acknowledge his sickness be made whole? How can the Holy Spirit be poured out upon his seed and his offspring be blessed?
And since the gifts of the Holy Spirit have been almost entirely done away with in every church service, how will they be called back from their sin? Even although the prophets have been banished and usurped by “senior pastors,” who perhaps follow in the traditions of Diotrephes, they still have the Word of God. The first few chapters of Revelation still cry out to the churches. The warnings are still the same. And so in the end they shall be without excuse, for the Word never changes. So, if the Lord tarries, God bless the next generation of those who rebel against the traditions of their fathers which nullify the word of God, but beware when you stand, stay tightly within the confines of the Word or you shall fall in your second generation.
There is a mind virus that has infected the world, quite apart from its usual Godless state. It cannot end well. The forces of anarchy and rebellion typically begin among the privileged. The ultimate example I suppose would be the third of heavens host that followed satan and rebelled against God. Educated liberal mindsets that are at the heart of rejecting every truth of God are on the march. And as they rise up, then every pillar of society begins to crumble.
What can the righteous do when the foundations are destroyed? We are witnessing the greatest assault against Truth the world has ever seen. It overcomes us slowly enough, like lobsters being boiled in a pot, that most have missed the fact that we are indeed boiling to death in the turbulent waters of chaos and darkness. In the beginning the earth was without form and void and darkness prevailed. Chaos. The words “form,” and “void,” are Toho and Bohu, meaning confusion and emptiness.
The world, having utterly rejected God and now in the midst of a virus so complete that they cannot even define what a woman is, is confused and empty and ever increasingly without natural affection. Consider America alone having slaughtered 64 million babies in the last 50 years. There is a generation rising as we speak that will do unspeakable things and devolve into a barbarity not seen on such a scale before. It’s target will be the forces that stand in opposition to darkness and confusion and anarchy.
Those who stand in the light and who stand upon the Word and who are ordered of God. So brothers and sisters, let us stand in the Light, and walk according to the Truth and let our lives stand in stark contrast to the world. Recognizing the difference between barbarism and civilization does not justify either one of its deeds, it simply recognizes that one is established by God, consider Roman’s 13. We are told that the authorities are a terror to evil does and that they do not wield the sword in vain. There is a sword to be wielded against evildoers among secular society. One of the reasons society is in such bad shape is that they have put down the sword. They are no longer a terror to evil doers. They have put down the sword because they are utopian dreamers.
And by their liberal utopian dreams they demonstrate that they deny the word of God. They believe that man is basically good when ,of course, the opposite is true. We must recognize all of that and recognize the season we are in. If we lived near the end of the Roman empire, we would know that the barbarians were at the door. If we lived in Europe during WW2 we would know that civilization itself was in danger. Knowing these things allows us to pray in season. It does not mean that we should be taken up by hatred or a desire for revenge. We are the salt of the earth and the light of the world.
We should neither be a cheerleader for revenge nor should we find ourselves in opposition to the sword being wielded against evil-doers. That is the challenge for us, to keep our hearts good while mourning with those who mourn and seeing the principles of God play out against anarchy and chaos.
A Call To The Remnant 