2026 Proclamation
Judgment has come to this region!
We were given six years to repent and to change our ways, yet we did not heed the call. We did not hear because we were distracted listening to false reports, following false gods, and walking false paths. Because of this, hardship has come upon us, and greater trials still lie ahead.
What we experienced since the Pandemic has been difficult, but what is coming will resemble the trials of Job. Only those who possess the faith of Job, those who remain steadfast and faithful, will emerge victorious on the other side. Only those who stop complaining and start moving toward conquering the promise will take the land. Only those who believe in the report of the One who brought you out of bondage will receive the blessing of milk and honey.
It does not matter that the enemy is bigger. It does not matter that their army is greater. It does not matter that there is no water or food. He is our provision and will not forsake us even though we feel as if we have been striped down to nothingness.
Stand your ground. Stand tall against demonic works in this region to which we have foolishly opened the door in our weakness. Find your backbone.
Claim your babies, claim your family, claim your promise.
Do not yield to the enemy. Not even one centimeter. Don’t even flinch in fear.
The anxiety and fear you are encountering is a lie from the pits of hell. Rebuke them in the name of Jesus.
BUT if we continue to look the other way, if we continue to welcome sin into our homes and into our sanctuaries, refusing to call sin what it is, then there will be NO hope. There will be no promise of protection. Hypocrisy will not be excused. Grace is not a license for rebellion.
Turning the house of worship into a smoke-and-mirrors spectacle is shameful. The sanctuary must remain holy. It should be a place so sacred, so charged with the presence of God, that one feels conviction even standing upon its floor. A place where no one would dare treat it casually by sipping on their starbucks. No distractions, no performances, no self-promotion.
The church can no longer function as a social club designed to entertain or accommodate the sinful, New Age practices that have crept into our region. Idolatry is wrong. Overlooking that gods have been drowned in our rivers is not acceptable. Bowing in a yoga stance to the gods is wrong.
Playing with magic is wrong. Communicating with the dead is not a game. It is wrong, even if it is your blood dabbling with it. We are to hate the sin, but love the sinner, but this does not mean to turn a blind eye to the manipulation of witchcraft and homosexuality.
Holiness is not optional! It is the standard. Period. Judgment has come to this region. Repent, repent, repent.
ENTER 2026…
A Message from Dr. David Griffis
These are very dark days in America, dear reader, and indeed this infection of evil is spreading throughout the globe. As a Christian and student of God’s Holy Word, I have been awakened to speak to you, for I hear in my spirit, the distant thunder of tribulation, deception, and evil increasing.
I am appalled at much of the silence in the world of denominational Christendom, about all that is taking place. I understand and weep at the deliberate soft stepping in this hour by religious leadership, afraid to offend, fearing how their needed words might affect their own future, but if ever an hour needed the voice of God’s true prophets it is now.
Believe me when I speak now, I speak broken and humbly, for I feel unworthy to carry His message…but God will not let truth be silent.
This whole thing, exploding in America , is a spiritual warfare issue. Remember how the Prophet Daniel was told by the Angel Gabriel, that his answer to prayer was delayed by a demonic power known as the “Prince of Persia” (Daniel10:13) and Michael the Archangel had to come and defeat this demon before Daniel’s answer from God came.
And the Apostle Paul’s Ephesians declaration in Ephesians 6 warns us of “principalities and powers”, which are satanic rulers who have taken influence over areas of earth that have given themselves to evil.
What is going on, in not only Minneapolis, but in large cities throughout America, and indeed many cities of the world, is a satanically inspired spiritual warfare, with hatred spewing like molten volcanic lava, with fear rolling like a deep earthquake caused tsunami, and violence erupting, as demonic forces from the deepest pits of hell, where demon spirits writhe and rule, filling hearts opening to receive such dominion.
But we Christians should sing the song dear reader, to the entire world in the midst of all this chaos, the song that has the answer….the answer is true, and O, so needed….
“What can wash away my sin?
Nothing but the blood of Jesus.
What can make me whole again?
Nothing but the blood of Jesus.
O, Precious is the flow,
That makes me white as snow.
No other fount I know,
Nothing but the blood of Jesus!”
We sing the song extolling the power of Jesus’s blood, and His redemptive power. God has a work in progress, that the enemies control of the news media does not want you to hear.
There is a satanic attempt to stop the last day spread of the Gospel out of the United States, as a “New Christian Conservatism” is developing in this country that could be the impetus for the final Joel 2:28 fulfillment. Charlie Kirk was in the forefront of this movement, when an assassin, with a transgender lover, goaded by hell itself, put a bullet through Charlie’s neck.
But God’s work is never dependent on just one person, and though Charlie’s life was taken, God’s work through many different channels, but especially in local churches anointed by God, with anointed shepherds leading them, remains. The last day harvest is coming in, I see it everywhere I go.
The devil is doing everything in his power to try and stop this move of God among our young people. So “principalities and powers” create the chaos in major cities like Minneapolis, and lure young people seeking for answers into the fray of hatred.
Violence and mayhem, do not come from The Good Shepherd. Hatred of authority does not come from God. Something evil is amiss when “law and order” is hated as an enemy. If lawmen do wrong, their own judgement will come. All, and I mean all, must live with their deeds.
So what must happen?
God will, as the Prophet declared, “pour His Spirit out upon all flesh”, while at the same time there is, as Saint Paul warns us, “a great falling away”.(II Thessalonians 2:3)
What Christians must do to combat this onslaught of calculated evil…
Voice the truth and flee the posture of silence embraced by so many “Leading Christians”. But declare the word of the Lord only as the Spirit leads you, for God alone knows the time of His speaking
Find your “Closet of Intercession”. That closet is of utmost importance .
Seek guidance from the Word of God, for this is vital to spiritual survival, and for some strange reason I have been led in my awakening from the wee hours of the morning to commend to you for your reading and meditation, the books of Proverbs, Habakkuk, John, Ephesians, both First and Second Timothy, and the Book of Jude, and any others God may lay upon your heart.
Find people of like precious faith and form bonds of prayer and sharing of testimonies. We must be united as Christians.
Look not to “Christian flamboyant, celebrity personalities” as your source….they are falling one by one…Nor should you trust in the carnality that is found in “professional denominational political leaders” in these dangerous times.
But rather, listen to the humble voice of the true shepherds of God’s flock, the “apostles, prophets, evangelists, pastors and teachers” that Ephesians 4:11 refers to, who will lead you not toward themselves, but toward Christ. For God has placed them here for His purposes. And remember, no true messenger from God, will ever say anything that contradicts God’s Holy Word.
I have finished now and have delivered what He has given me dear reader…please take heed.
ENTER 2026…
37 Years after Communism…
The Fall of the Berlin Wall was on the evening of November 9, 1989
37 years in 60 seconds at the red-light…
I’m driving slowly in the dark and raining streets of my home town passing through clouds of car smoke. The gypsy ghetto in the outskirts of town is covered with the fog of fires made out of old tires burning in the yards. And the loud music adds that grotesque and gothic nuance to the whole picture with poorly clothed children dancing around the burnings.
The first red light stops me at the entrance to the “more civilized” part of the city. The bright counter right next to it slowly moves through the long 60 seconds while tiredly walking people pass through the intersection to go home and escape the cold rain. The street ahead of me is already covered with dirt and thickening layer of sleet.
This is how I remember Bulgaria of my youth and it seems like nothing has changed in the past 30 years.
The newly elected government just announced its coalition cabinet – next to a dozen like it that had failed in the past two decades. The gas price is holding firmly at $6/gal. and the price of electricity just increased by 10%, while the harsh winter is already knocking at the doors of poor Bulgarian households. A major bank is in collapse threatening to take down the national banking system and create a new crisis much like in Greece. These are the same factors that caused Bulgaria’s major inflation in 1993 and then hyperinflation in 1996-97.
What’s next? Another winter and again a hard one!
Ex-secret police agents are in all three of the coalition parties forming the current government. The ultra nationalistic party called “ATTACK” and the Muslim ethnic minorities party DPS are out for now, but awaiting their move as opposition in the future parliament. At the same time, the new-old prime minister (now in his second term) is already calling for yet another early parliamentarian election in the summer. This is only months after the previous elections in October, 2014 and two years after the ones before them on May 2013.
Every Bulgarian government in the past 30 years has focused on two rather mechanical goals: cardinal socio-economical reforms and battle against communism. The latter is simply unachievable without deep reformative change within the Bulgarian post-communist mentality. The purpose of any reform should be to do exactly that. Instead, what is always changing is the outwardness of the country. The change is only mechanical, but never organic within the country’s heart.
Bulgaria’s mechanical reforms in the past quarter of a century have proven to be only conditional, but never improving the conditions of living. The wellbeing of the individual and the pursuit of happiness, thou much spoken about, are never reached for they never start with the desire to change within the person. For this reason, millions of Bulgarians and their children today work abroad, pursuing another life for another generation.
The stop light in front of me turns green bidding the question where to go next. Every Bulgarian today must make a choice! Or we’ll be still here at the red light in another 37 years from now…
ENTER 2026…
Collapse of the Western Theological Corpus: Conquistadorial Colonial Theology Toward the Global South is Over
Bridges to people and culture do not work any longer because they never touch the water of troubled cross-cultural issues. For the same reason, contextual theology does not work any more – once faced with the deep cross-cultural crises of faith and conviction, it sinks with no hope.
We have long observed the collapse of the “Western Theological Corpus,” as Andrew Walls calls the structural problem in missions today. Main reason for its collapse is the failure to give answers to the theological questions emerging from the Global South. As a result, the colonial approach of doing missions, resonating in imperialistic cross-cultural ministry and ethnic conquest for assimilation of cultures, all have failed both the indigenous people and the mission sending agencies. Prayer has hence turned into a protest and prophecy for a new reality, where the encounter of missions is no less than the very cross-roads where we encounter God and others together.
Doing Missions in the Spirit in 2018
2026
In 2019, the Spirit nudged me to the understanding that by 2026, the idea of pandemic will be exhausted. The mentality of those who endure the crises will be permanently changed. Artificial Intelligence will form a new subculture for those open to be influenced.
For those who have remained outside of the system, off the grid, as sovereign citizens or similar, it will be difficult to participate in society. There is no hiding from the star of one’s “true identity” with constant biometric monitoring virtually everywhere. Christians are the minority now.
By 2027, if the Lord terries, our world as we knew it will be nonexistent if we do not firmly stand against the demonic warfare that is so ever present. We are battling a force which is so great it influenced angels to fall from Heaven and caused God’s chosen people to turn from His protection.
The Good News is that God always some way sends a warning to his people if they will only
take heed and listen. He is a loving God full of kindness, but there is no room for demonic works in His Kingdom.
I will not stand by quietly and allow any born or unborn child to be sacrificed. Our sons and daughters will not pass through any fire. They will not be offered as any burnt offering. I declare that my children will be the ones to prophesy and to see beyond worldly understandings.
Will you accept the call and take a stand against evil; to declare that you will not tolerate sorcery or magic or divination or witchcraft or any demonic confusion in any way?
Read more here: A CALL
Pentecostal Triangle of Primitive Faith: A Framework of Experience and Restoration
Pentecostal Triangle of Primitive Faith
This is one of Donev’s most recognized frameworks. It emphasizes three core elements of Pentecostal spirituality:
- Prayer: Seen as the starting point of spiritual communication and personal experience with God.
- Power: The manifestation of divine presence through spiritual gifts and supernatural experiences.
- Praxis: The lived expression of faith within the community, reflecting both personal and collective identity.
This triangle encapsulates the holistic nature of Pentecostalism, where theology is deeply rooted in experience rather than abstract doctrine.
Restorationist Theology
Donev builds on the idea of primitivism—a return to the faith and practices of the early church. He critiques Wesleyan frameworks like the quadrilateral (Scripture, tradition, reason, experience) as insufficient for Pentecostal identity, arguing that Pentecostalism goes beyond Wesley to reclaim the apostolic era.
Historical-Theological Contributions
In his book The Unforgotten, Donev explores the theological roots of Pentecostalism in Bulgaria, tracing its development through key figures like Ivan Voronaev and the influence of Azusa Street missionaries. His research highlights:
- Trinitarian theology among early Bulgarian Pentecostals, shaped by Eastern Orthodox pneumatology and Western Pentecostal doctrine.
- Free will theology, emphasizing Armenian views over Calvinist predestination, due to Bulgaria’s Orthodox heritage and missionary influences.
Other Notable Works
- The Life and Ministry of Rev. Ivan Voronaev: A historical-theological study of one of the pioneers of Slavic Pentecostalism.
- Doctrine of the Trinity among Early Bulgarian Pentecostals: Explores how the Trinity was experienced and understood in early Eastern European Pentecostal context
The Pentecostal Triangle of Primitive Faith: A Framework of Experience and Restoration
Introduction
Pentecostal theology has long emphasized the experiential dimension of faith—where divine encounter, spiritual gifts, and communal expression converge. Among the contemporary voices shaping this discourse, Dony K. Donev offers a compelling framework known as the Pentecostal Triangle of Primitive Faith, which seeks to restore the apostolic essence of early Christianity. This essay explores the theological contours of Donev’s model and compares it with other influential Pentecostal and charismatic paradigms.
The Triangle: Prayer, Power, Praxis
At the heart of Donev’s framework lies a triadic structure:
- Prayer: The foundation of spiritual intimacy and divine communication. Donev views prayer not merely as a discipline but as the gateway to supernatural encounter.
- Power: Manifested through the gifts of the Spirit—healing, prophecy, tongues, and miracles. This element reflects the Pentecostal emphasis on dunamis, the Greek term for divine power.
- Praxis: The lived expression of faith within the community. Praxis includes evangelism, social justice, and communal worship, embodying the Spirit’s transformative work in daily life.
This triangle is not hierarchical but interdependent. Prayer leads to power, power fuels praxis, and praxis deepens prayer. Donev’s model thus reflects a restorationist impulse, aiming to recover the vibrancy of the early church as seen in Acts.
Comparison with Wesleyan Quadrilateral
The Wesleyan Quadrilateral—Scripture, tradition, reason, and experience—has historically shaped Methodist and Holiness theology. Pentecostals have often adopted this model, emphasizing experience as a key source of theological reflection.
However, Donev critiques this framework as insufficient for Pentecostal identity. He argues that Pentecostalism is not merely an extension of Wesleyanism but a distinct restoration movement. While Wesley’s model is epistemological, Donev’s triangle is ontological and missional, rooted in being and doing rather than knowing.
Comparison with Classical Pentecostal Theology
Classical Pentecostalism, as shaped by early 20th-century leaders like Charles Parham and William Seymour, emphasized:
- Initial evidence doctrine: Speaking in tongues as proof of Spirit baptism.
- Dispensational eschatology: A belief in imminent rapture and end-times urgency.
- Holiness ethics: A call to moral purity and separation from the world.
Donev’s framework diverges by focusing less on doctrinal distinctives and more on spiritual vitality and historical continuity. His emphasis on praxis aligns with newer Pentecostal movements that prioritize social engagement and global mission.
Comparison with Charismatic Theology
Charismatic theology, especially within mainline and evangelical churches, often emphasizes:
- Renewal within existing traditions
- Broad acceptance of spiritual gifts
- Less emphasis on tongues as initial evidence
Donev’s triangle shares the Charismatic focus on spiritual gifts but retains a Pentecostal distinctiveness through its restorationist lens. He seeks not just renewal but recovery of primitive faith, making his model more radical in its ecclesiological implications.
Eastern European Context and Trinitarian Theology
Donev’s work is also shaped by his Bulgarian heritage. He highlights how early Bulgarian Pentecostals embraced a Trinitarian theology informed by Eastern Orthodox pneumatology. This contrasts with Western Pentecostalism’s often fragmented view of the Spirit.
His emphasis on free will theology—influenced by Arminianism and Orthodox thought—also sets his framework apart from Calvinist-leaning Charismatic circles.
Conclusion
Dony K. Donev’s Pentecostal Triangle of Primitive Faith offers a rich, experiential, and historically grounded model for understanding Pentecostal spirituality. By centering prayer, power, and praxis, Donev reclaims the apostolic fervor of the early church while challenging existing theological paradigms. His framework stands as a bridge between classical Pentecostalism, Charismatic renewal, and Eastern Christian traditions—inviting believers into a deeper, more dynamic walk with the Spirit.
Comparative Insights from Leading Pentecostal Scholars
Gordon Fee: Scripture-Centered Pneumatology
Fee’s scholarship emphasizes the Spirit’s role in New Testament theology, particularly in Pauline writings. While he critiques traditional Pentecostal doctrines like initial evidence, he affirms the Spirit’s transformative presence. Compared to Donev, Fee’s approach is exegetical and text-driven, whereas Donev’s triangle is experiential and restorationist, prioritizing lived encounter over doctrinal precision.
Stanley M. Horton: Doctrinal Clarity and Holiness
Horton’s work, especially in Bible Doctrines, provides a systematic articulation of Pentecostal beliefs, including Spirit baptism and sanctification. His theology is deeply rooted in Assemblies of God tradition. Donev diverges by de-emphasizing denominational boundaries, focusing instead on the primitive church’s egalitarian and Spirit-led ethos.
Craig Keener: Charismatic Experience and Historical Context
Keener bridges academic rigor with charismatic openness, especially in his work on miracles and Acts. His emphasis on historical plausibility and global charismatic phenomena aligns with Donev’s praxis-driven model. However, Keener’s scholarship is more apologetic and evidential, while Donev’s triangle is formational and communal.
Frank Macchia: Spirit Baptism and Trinitarian Theology
Macchia’s theology centers on Spirit baptism as a metaphor for inclusion and transformation, often framed within Trinitarian and sacramental lenses. Donev shares Macchia’s Trinitarian depth, especially in Eastern European contexts, but leans more toward neo-primitivism and ecclesial simplicity.
Vinson Synan: Historical Continuity and Global Pentecostalism
Synan’s historical work traces Pentecostalism’s roots and global expansion. Donev builds on this by reclaiming Eastern European Pentecostal narratives, such as those of Ivan Voronaev. Both emphasize restoration, but Donev’s triangle is more prescriptive, offering a model for future church practice.
Robert Menzies: Missional and Contextual Theology
Menzies focuses on Pentecostal mission and theology in Asian contexts, often challenging Western assumptions. His emphasis on Spirit empowerment for mission resonates with Donev’s praxis element. Yet, Donev’s model is more liturgical and communal, drawing from Orthodox and Puritan influences.
Cecil M. “Mel” Robeck: Ecumenism and Pentecostal Identity
Robeck’s work on Pentecostal ecumenism and global dialogue complements Donev’s inclusive vision. Both advocate for Pentecostal distinctiveness without isolation, though Donev’s triangle is more grassroots and revivalist, aimed at local church transformation.
Implications for Church Practice
Donev’s triangle offers a practical blueprint for churches seeking renewal:
- Prayer ministries that foster intimacy and prophetic intercession.
- Power encounters through healing services and spiritual gift activation.
- Praxis initiatives like community outreach, justice advocacy, and discipleship.
Compared to other scholars, Donev’s model is less academic and more actionable, designed to reignite the apostolic fire in everyday church life.
Dr. Dony K. Donev: Introduction to John 5
-
Focus on a small part of Chapter 5; full chapter will be addressed in another talk.
-
Expository Bible study principle: do not omit what the author intends; understand the context.
-
John’s Gospel narrative in brief:
-
Chapter 1 – Creation and beginning.
-
Chapter 2 – Christ’s first miracle (water to wine).
-
Chapter 3 – Nicodemus and questions of faith.
-
Chapter 4 – Woman at the well.
-
Chapter 5 – Paralytic man (focus of this study).
-
Application: We see ourselves in these stories:
- At the well with the woman.
- With the paralytic, facing sickness or oppression.
- In creation, asking questions about beginnings.
- John’s Gospel speaks to our lives and experiences.
Verse 1: Context & Significance
-
“The Feast of the Jews” = Passover (second recorded Passover Jesus attended).
-
Chronology: Jesus ministered ~3–3.5 years, not four.
-
Johannian phrase: “After these things…” (Greek: meta tauta). Contextually links back to previous events (Samaritan woman, previous miracles).
Verse 2: Present Continuous Action
-
“Now was” vs. “there was” → emphasizes ongoing reality.
-
Location: Sheep Gate, Pool of Bethesda (“House of Mercy”), five porches.
-
Historical significance: gate restored by Nehemiah; miracles happen through preparation and prior work.
-
Water symbolism: continuous in John’s Gospel.
Verse 3: The Multitude at Bethesda
-
People lying on porches: sick, blind, lame, paralyzed, waiting for the stirring of the water.
-
Place functioned like a hospital or hospice, offering mercy but not healing.
-
Importance: highlights the need for action, faith, and not just passive waiting.
Verse 4: Angel’s Stirring of Water
-
Angel stirred water; first to enter after stirring was healed.
-
Greek: “troubling” of water → divine or angelic activity.
-
Step of faith required to enter: miracle is available, but effort is needed.
Verse 5–7: The Paralytic Man
-
Man had been ill for 38 years.
-
His theology: “A man have I none…” → depended on others, not God directly.
-
Lesson: don’t wait on another; God can act directly.
-
Human tendency: self-pity, victim mentality.
-
Jesus asks: “Do you want to be well?” – Highlights awareness, desire for change, and personal responsibility.
Verse 8: Jesus Commands Healing
-
“Rise, take up thy bed and walk.”
-
Immediate healing, resurrection-like command (Greek: anistemi).
-
Significance: ignores self-pity, performs the miracle directly.
-
Steps in healing: man immediately rises, strength restored, carries his bed/stretcher.
-
Application: miracles require obedience and action; prior failures don’t prevent success.
Verse 10–12: Testing by Religious Leaders
-
Sabbath controversy: “It is not lawful to carry thy bed.”
-
Misplaced focus: rules over divine action.
-
Observation: miracle transcends human rules; legalistic thinking may blind people to God’s power.
-
The healed man didn’t initially know who Jesus was → possible to receive miracle without knowing fully, but sustaining it requires knowing God.
Verse 14: Warning Against Sin
-
Jesus instructs: “Sin no more, lest a worse thing come unto thee.”
-
Connection: healing is not just physical but spiritual; continued obedience sustains the miracle.
Key Observations & Theological Lessons
-
The man who had no human helper was found by the Son of Man who created all men.
-
Healing is a believer’s right; Jesus administers it within the covenant of creation, restoring balance to the universe.
-
Miracles point to Christ as the central figure (water symbolism, “man of the hour”).
-
Faith, obedience, and direct encounter with God are crucial.
Practical Applications
-
Everyone can receive a miracle.
-
God makes healing and restoration possible.
-
Personal faith and obedience maintain the miracle in daily life.
-
Step of faith is often required; God provides directly.
365 Daily Thought Stirring Stories from the Field
In 1999, Dony and Kathryn established Cup & Cross Ministries International with a vision for restoration of New Testament theology and praxis. Today they have over 50 years of combined commitment to Kingdom work. This book invites you to spend a few moments each day on the field sharing their experiences of serving as pastors, evangelists, chaplains, consultants, church trainers, researchers, missionaries and educators of His Harvest around the globe.
Dr. Dony K. Donev: Eschatology in the Gospel of John
Eschatology in the Gospel of John (2024 EPIC REVIVAL)
There is no synoptic agreement regarding eschatology in the Gospel of John. Unlike Matthew, Mark, and Luke, there is no single chapter in John that deals exclusively with the end times. Yet, eschatology is present in every chapter of John’s Gospel.
John, in contrast to the synoptic writers, sets forth a realized eschatology, where Jesus’ message proclaims the eternal breaking into the temporal world.
The Nature of Johannine Eschatology
In the Fourth Gospel, Jesus uses apocalyptic language to describe the transcendental nature of the Kingdom of God. John presents the Early Church with a dual futuristic reality:
-
To be saved with God toward eternal life in this lifetime, and
-
Then to enter eternal life in eternity itself.
These are not the same, according to John’s Epistles, where the apostle uses the present continuous tense to indicate that salvation must persist through life into eternity.
Thus, the terminology of the Fourth Gospel projects both the present and the future within Jesus Christ.
The Names of Jesus in the Fourth Gospel
The Gospel of John names Jesus in ways that reveal His eschatological role:
-
“Savior of the world” – offering salvation through His sacrifice.
-
“Son of Man” – pointing to His earthly ministry leading to the Cross.
-
“Son of God” – revealing His eternal existence and post-resurrection glorification.
-
“Messiah” – pointing to His future coming Kingdom.
These titles demonstrate existentialization in Johannine eschatology, where the resurrection, parousia, and the coming of the Holy Spirit are not separate events but one unified promise.
The “Already” and “Not Yet” of Eternal Life
In John 5:28–29, we encounter an example of primitive Christian eschatology. John presents both a “not yet” (future) and an “already” (present) dimension of eternal life. This creates a tension between the already fulfilled and the not yet completed.
In John 6:40, 53–54, Jesus links eternal life (spiritual) with resurrection life (physical).
The Six Eschatological Themes in John
Eschatological themes in John are not concentrated in one section, but spread throughout the Gospel. The six major areas are:
-
Death
-
Heaven
-
Judgment
-
Resurrection
-
Eternal Life
-
Christ’s Return
These themes appear in 16 of the 21 chapters, especially in chapters 3, 5, 6, 8, 11, and 12.
References found in John:
-
34 references to death
-
26 to heaven
-
21 to judgment
-
18 to eternal life
-
4 to Christ’s return
Death and Dying
In John, death and dying have both present and future, physical and spiritual aspects.
Spiritual death is the present condition of those who reject the word of the Son.
Physical and spiritual death must not be confused, just as physical and spiritual (eternal) life must remain distinct.
In John 6:58, eating the bread from heaven—that is, receiving Jesus Christ—keeps one from spiritual death and provides eternal life.
Eternal Life
The one who receives eternal life is delivered from judgment (3:17–19; 5:24).
Jesus assures that such a person will never perish, and that no one can remove them from His care (10:28).
In John 5:24, Jesus connects eternal life to hearing His word. The Greek term akouō means not merely to hear, but to hear and to do His word.
Jesus explains that the Father “has life in Himself” (5:26), being uncaused and independent. Since the Son shares the same divine essence, He partakes in this same eternal quality.
Again, John’s eschatology holds both a present and future dimension of eternal life—the “already” and the “not yet.”
Resurrection
In John 5:19–29, we find three of Jesus’ “truly, truly” (Amen, Amen) statements. In verses 19–23 and 25–29, resurrection truths are revealed.
Jesus claims power and authority over resurrection and life, equal to that of the Father (5:21).
The Son of Man is directly associated with resurrection in verses 28–29.
During His earthly ministry, only some of the dead heard His voice (such as Lazarus and Jairus’ daughter). But in the eschaton, “all” the dead will hear His voice and rise from the tombs.
Thus, the God who calls forth resurrection becomes our eschatological hope for the future.
Heaven
In John’s Gospel, “heaven” is referenced both directly and through terms like “above,” “my Father’s house,” or “a place for you.”
These passages affirm that heaven is a real place with definite location and purpose, providing future hope for believers.
Jesus teaches that the realities of heaven stand in contrast to those of earth (3:12).
All genuine blessings come from heaven—that is, from God (3:27).
The bread from heaven (6:31–33) provides eternal life and is equated with Jesus Himself (6:38).
In chapters 14 and 16, Jesus describes heaven as going to the Father, and calls it “my Father’s house” and “a place for you” (14:2–3).
The only other use of “my Father’s house” (2:16) refers to the temple, linking earthly worship to heavenly fulfillment—just as Revelation describes heaven without a temple, for the Lamb is its temple.
Judgment
John’s Gospel presents judgment as both present and future.
Those already judged by God now will also face judgment in eternity—unless they are born again.
Jesus uses two key terms for judgment:
-
krinō – to judge, separate, or condemn.
-
apollymi – to perish, the opposite of being saved.
John’s presentation of judgment falls into three categories:
-
The Judge – Christ Himself.
-
The Judged – humanity.
-
The Standard of Judgment – God’s truth and word.
Christ’s Return
The Gospel references Jesus’ coming in several senses.
John 14:2–3 and 21:22–23 refer to the Parousia, His second coming.
John 14:28 and 16:16–22 may refer to His return to the disciples through His resurrection.
Revelation later expands this concept, depicting Christ returning with His saints.
Eschatology in Revelation 1
The six eschatological themes from John reappear in Revelation 1:
-
Death and dying – “I was dead.”
-
Eternal life – “I am Alpha and Omega, the first and the last.”
-
Judgment – “Every eye shall see Him, and they also which pierced Him.”
-
Resurrection – “I was dead but live forevermore.”
-
Return – “Behold, He cometh with clouds; and every eye shall see Him.”
Revelation reveals the invisible God made visible—the God of Light who created light so that He might be seen by all in the last day.
We see the Light in John, and the Light glorified in Revelation.
The rejected God of John now returns victorious in Revelation.
The Speaking God
Beside the Light, we have the Word spoken by the Voice:
“Then I turned to see the voice that spoke with me” (Revelation 1:12).
The God who spoke in Genesis still speaks today.
You are not alone, nor without direction—turn from your understanding to the Voice who speaks through the ages.
The Call to Respond
God was moving in a new way in Revelation, and John wanted to be part of it.
He was told that revelation would unfold in three stages:
-
The things that you hear
-
The things that you see
-
The things that you experience
Reflect personally:
-
What do you hear in your life—just the noise of the world?
-
What do you see—failure, depression, or God?
-
What do you experience—an empty church or the living Christ?
Turning to See the Voice
John said, “I turned to see the voice” (Rev. 1:12).
It is time to move beyond merely hearing His voice and begin to see Him face to face.
When God speaks, three things happen:
-
He has a plan.
-
He has the power to do it.
-
No one can stop Him.
Seeing the Voice of God
How can we see the voice of God?
Just as creation saw it when He said, “Let there be light.”
But today, we have become too dignified, too busy, too proud to follow His way.
We must turn from our own ways to see Jesus:
a. Turn from your way to see The Way.
b. Turn from your truth to see The Truth.
c. Turn from your life to see The Life.
In the Hand of God
How do we turn? By trusting the hand of God.
“He laid His right hand upon me” (Rev. 1:17).
In verse 16, Jesus holds seven stars, representing the angels of the seven churches—not only the good churches, but all seven.
The seven stars remind us that God has not left us; we are still in His hand.
It is the same hand that was nailed on Calvary,
the same hand that created the world,
and the same hand that holds the future of all creation.
Are you in the hand of God today?
Does your family need that touch?
The Ultimate Question
All these studies mean nothing if we do not make it to heaven.
If we do not meet again in this life,
may we meet in heaven.
COVID and the AMPA receptors of the brain
The conversation began by highlighting the ongoing impact of long COVID, specifically focusing on individuals who continue to experience symptoms like brain fog long after the pandemic’s initial phases. A recent study published in Brain Communications provided the first biological evidence explaining this phenomenon. Researchers discovered changes in AMPA receptors of the brain, which are crucial for memory and learning, potentially linking these changes to cognitive impairments commonly associated with long COVID. Utilizing cutting-edge PET imaging, the study compared brain scans of those with long COVID to those without, revealing increased AMPA receptor densities in affected individuals.
Dr. Deepak Nair pointed out that the study’s findings were intriguing, noting that those with brain fog showed an upregulation of AMPA receptors, linking this to possible cognitive function decline. However, the findings suggest that increased AMPA activity is only part of the picture; an overactive immune response in the brain, potentially triggered by COVID infections, might also contribute. Researchers identified inflammatory markers that coincided with increased AMPA receptor levels, indicating that these immune responses might underlie the receptor changes and associated cognitive issues.
Despite these promising insights, the study remains in its early stages. Dr. Nair highlighted the need for additional context, such as the COVID status of the control group, to further validate the results. While the study did not propose a specific treatment, it offers a direction for scientists to explore, such as developing medications targeting AMPA receptor activity to help alleviate brain fog symptoms. According to Dr. Takuya Takahashi, recognizing brain fog as a legitimate condition could inspire the healthcare industry to develop better diagnostic tools and treatments, offering hope to those still battling the long-term effects of COVID-19.
