You are the Creator of Circumstances

You came down from above. Therefore, in this realm, you must master, because all masters manipulate spirit and turn spirit and thoughts, which are without form, and freeze them into form into this mortal realm. If you are going to get rich, the first thing you must do is know that God’s kingdom is a very real force.  God and His kingdom are forever young on the inside of you. Your job is to find the forever young inside of you and allow the child-like imagination to create the world of your new experience.

Take credit for everything that is going on in your life right now, for both the good and the bad. You created every single one of them.


Studying the Word of God is about equipping yourself to live out in practical ways the standard of the Bible. Archbishop Jordan’s book, Prophet in the Marketplace is now available exclusively via the Book of the Month Club.


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What are the things or situations that you’ve blamed others for?


In the beginning, God created the entire universe; toward the end of His creative action, He called it good (Gen. 1:31). He placed Man into the universe and gave him stewardship over His creation (2:15). Since the Fall of Man, all of God’s good creation also fell due to their submission to humanity as steward. As Paul asserts, “For the creation was subjected to futility, not of its own will but by the will of the one who subjected it, in hope that the creation itself will be set free from its bondage to decay and will obtain the freedom of the glory of the children of God. We know that the whole creation has been groaning in labor pains until now; and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly while we wait for adoption, the redemption of our bodies” (Rom. 8:20-23 NRSV).

Based from the above passage, Paul taught that the entire cosmos was subjected to corruption upon the Adamic trespass. However, he advanced that through Christ’s personhood and His incarnation, the cosmos is no longer groaning in pain but is waiting for the fruition of the eschaton. Upon Christ’s Incarnation, the entire universe was affected by the entrance of God into the earth. A typological aspect of Christ’s incarnation is present in the narrative of the Old Testament temple.

In the Old Testament, God’s presence is told to have entered into a Temple so His people would sufficiently worship him. His presence would sanctify the building and the sanctuary and bring a redemptive aspect to the physical and material world. In the New Testament, God instead enters into the world by taking a body of flesh, sanctifying the world around Him, and bringing with Him into the universe a redemptive aspect of salvation by simply being who He was. The parallelism between Christ’s teaching that “as the lightning comes from the east and flashes as far as the west, so will be the coming of the Son of Man” (Matt: 24:27-29) and the Old Testament instance of “the glory of the Lord [entering] the temple by the gate facing east,” (Ezek. 43:4) can be observed here. The typology is difficult to miss; the fact that Jesus entered into the world as God entered into the Jewish temple shows an intrinsically purifying nature to the corporeal universe around us. God, through the person of Jesus Christ his Son, is literally “making all things new” (Rev. 21:5).

The Temple mentioned in the Old Testament belongs to God; no priest would dare argue against that. Therefore, with the cosmos itself being the typological fulfillment of the Old Testament Temple in entering into the cosmos, the entire universe can be considered as God’s. This means that His divinity and holiness enter into it, hence purifying it and making it new. This means that the earth which we live in, the oxygen we breathe, the rivers which provide us water, the crops which we harvest, and the animals which give us meat, all belong to God. According to Matthew Henry, “God’s temple, his church on earth, [is] filled with his glory. His train, the skirts of his robes, filled the temple, the whole world, for it is all God’s temple. And yet he dwells in every contrite heart.” This implies that upon entering the world, God’s glory claims every inch of the world, seeking to purify it and restore it its natural state of goodness.


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What are the everyday things you see that reveal to you the glory of God?


If Christians wish to contribute to social reform, then they must start with their own institutions. It would be pointless to single out individual communions, denominations, or congregations as guilty of a particular failure on this part. Each Christian body in the world, I think, suffers from what I am about to speak on. The deficiency in the Christian world towards loving one’s neighbor is not an exclusively Christian issue. It is, like many great things, a matter of our fragile and imperfect humanity.

The Church, in its universal, invisible respect, is an organism in constant need of nourishment and care. Consider the Church as one that symbolically and mystically represents that of the human body, a meaningful metaphor the Apostle Paul provides in 1 Corinthians 12:27. The organic body of a man requires exercise, food, and stimulation through interaction with others. If a man’s body is not exercised, he grows lazy and unhealthy, hence unable to move onto adventurous quests of great feats. If a man is not fed, he grows extremely skinny and is a gaunt, grumpy creature; he will eventually wither up and die. If he is not given an outlet for social stimulus—that is, interaction with one’s family, friends, and strangers—he grows antisocial and spiteful towards others, drawing himself away from the world and becoming hidden from mortal eyes.

Like the human body, the Church requires to be consistently nourished, renewed, and socialized. Otherwise, it will crumble and become dissonant of the institution which Christ founded. But how is the Church exercised? How is she fed? How does she socialize with others?

Firstly, the Church is exercised through its take on difficult social, political, and geopolitical issues. When God’s people are forced into what might be considered uncomfortable situations, the Church’s will and capabilities are stretched and strengthened like those of a bodybuilder, hence giving her a strong arm to guide those who come to her embrace. In relation to this, we have seen phenomenal feats of exercise in the Church over the last 20 centuries, which the Jerusalem Council attests to (Acts 15). We have also seen these feats in the Church’s defense of the nature of Christ and the Trinitarian Godhead under the influx of Arian and Nestorian heretics, among others. Presently, however, the church has not hurdled any of such obstacles. The organism, once a strong and hardy institution due to its consistent opposition, has become lazy and fat, unable to defend itself against arguments which would have been utterly destroyed by the strength of the Great Church in her prime. Congregations have shrugged off social, political, and geopolitical issues as individual matters. In effect, the organism itself has too often refrained from involving itself in formal matters in fear of offending its opposition.

Secondly, the word of God feeds the Church. The preaching of truth at the pulpit and the application of sound doctrine are the lifeblood of the Christian faith. Without a solidly grounded preacher, the local congregation will not have a solid foundation. The preacher, then, can be understood as a prophet for his church, leading the people through social issues and civil matters and influencing and guiding them through dangerous waters without anything but the Word of God. Therefore, the Church must be fed by the Word of God, or else, like its organic metaphorical counterpart, it will wither up and die.

The inception of pastors of congregations who choose to not preach the truth due to its possibly offensive nature and context risks the nourishment of the Church as an organism. Truth must be preached at all costs and in all situations; otherwise, the Church will starve, and its people will be willing to settle for any crumb of bread as their practicing authority. As the prophet of his congregation, the prophet must guide his church to the wealthy spiritual deposit of the Word of God. He must also bring his flock to the “spiritual gym,” so to speak, so that they may exercise the Church and its social function in addition to its understanding of the Word. Indeed, the two are inseparable.

Thirdly and lastly, the Church is socialized through—obviously—its social interaction with the outside world. How do Christians treat those who are not Christians? If the treatment of non-Christians by Christians is anything less than the love which Christ expressed for us upon the Cross, then we are certainly hopeless. Although Jesus sets the standard impossibly high, but his is an example for all of his disciples to follow regardless of their political beliefs. The social aspect of the gospel is crucial so Christianity will understand the world and work with it to accomplish God’s will. We cannot evangelize those whom we cannot understand; therefore, the Church must be socialized by treating the poor, the needy, the hungry, and the homeless as they would Christ Himself.


The office of prophet exists only because of the life and work of Christ. Each of us is given “grace according to the measure of Christ’s gift. Therefore, it is said, “When he ascended on high he made captivity itself a captive; he gave gifts to his people” (Ephesians 4:7-16 NRSV; cf. Psalm 68:18). The only reason the prophetic office is in function today is because of the work of God through the Father, Son, and Holy Spirit.


Not only does the Book of the Month Club provide a pathway to knowledge, wisdom and insight, it also sets you up to be in attendance at the Spring Session of


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We cannot evangelize those whom we cannot understand. How does this statement change your perspective of addressing social issues?