The aim of what we are witnessing in this nation and this world is unity, a goal pursued through a diabolical power that has been active for at least a century. This pursuit involves education in theology, sociology, economics, and governments, designed to make most of us think alike, as commonality is the foundation of unity. The vision driving this is global in scope, seeking to destroy the sovereignty of individual free and independent nations, a process already advanced in Europe. This modern global unity is being created, forming a new economic unity to solve the world's economic woes, as seen in the progression from G7 to G8 and now to G20. However, this effort is creating confusion and potentially chaos in the United States, as it moves toward socialism and a form disconnected from American history and its Constitution. God's word indicates a preference for individual sovereign nations, suggesting that the chaos created by this push for global unity is contrary to His purposes, though it may eventually be followed by atonement and peace.

Unity holds central importance to Jesus Christ, who declared His oneness with the Father in John 10:30 and repeatedly prayed for that same oneness to extend to believers in John 17. This unity is not a merging of persons but an agreement in kind and spirit, and the drive toward such alignment is so fundamental that it underlies virtually all human communication, since people instinctively seek peace or influence through connection with others. James 3:18 confirms that the very fruit of righteousness is sown in peace by peacemakers, meaning that without unity, agitation and unrest inevitably remain. This theme threads through the book of Ephesians. Paul first shows how unity with God became possible through calling and the gift of God's Spirit, then explains why such unity is difficult to achieve: a great Adversary works to undermine unity with God and, consequently, unity among people. Because this influence is so pervasive, salvation itself—oneness with God—comes only through divine grace. Ephesians 2:11-17 addresses this problem concretely by examining the division between Israelites and Gentiles in the first-century congregation. Israelites carried feelings of superiority, while Gentiles carried resentment, inferiority, and rejection—both genuine offenses rooted in the fact that God Himself had set up this disparity by choosing to work through Israel while more fully hiding Himself from the Gentiles. Neither group was inherently superior or inferior by nature; the Israelite's advantage was a gift, not an earned merit, and the Gentile's disadvantage was likewise not deserved. Paul dismantles Israelite pride by noting that their circumcision was merely a hand-made physical sign, not a supernatural work of God, placing both groups on equal spiritual footing. Verse 13 then establishes the true commonality: through God's calling alone, both groups share faith in Christ, justification, and hope in the Kingdom. Verses 14-17 clarify that Christ abolished the enmity—the hostility between the two groups—not the law itself, correcting a common misreading. That enmity was human nature's antagonism against God's moral, spiritual, and ceremonial laws (Romans 8:7), a hostility Paul himself acknowledged even as a converted believer who delighted in God's law. The Israelites' fault lay in over-emphasizing ceremonial law while neglecting deeper spiritual and moral obedience, breeding self-righteousness; the Gentiles, in turn, resented this attitude with an equally sinful envy. God's mercy, through justification and the giving of His Spirit, removed the worst of this antagonism, but the responsibility remained for each person to humble themselves, repent, and make the sacrifice of compromise by forgiving one another. This resolution—repentance and humble compromise—achieved both interpersonal peace and reconciliation with God, since forgiving others is bound up with receiving God's forgiveness, as Christ warned in Matthew 6:14-15. The same principle applies today: though differences among believers differ in form from those of the first century, the solution remains identical—each person, being imperfect, must repent and sacrifice through compromise to preserve unity, rather than avoiding conflict by simply separating from one another.