The Last days

## THE LAST DAYS BEGIN IN 2017, BUT MAJORITY OF CHURCH NOT AWARE, Sept. 7, 2017

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The discussion reflects on the spiritual journey of the church, drawing parallels between the Israelites' experiences in the wilderness and the current state of the church. The speaker emphasizes the importance of recognizing the lessons from past generations, particularly the failure of the Israelites to enter the promised land despite witnessing miracles. This serves as a warning for the present generation, which is urged to move forward into a new spiritual reality. The speaker recounts a revelation received during Yom Kippur in 2016, where God indicated a forthcoming division between good and evil, marked by cosmic events and the exposure of hidden evils within the church and society.

The speaker specifically mentions the exposure of political figures like Hillary Clinton and Barack Obama, framing them as embodiments of evil. In contrast, those who walk in truth and righteousness are promised favor and a new season of spiritual empowerment. This new era is described as one of greater works, where believers will experience miraculous transformations and direct interactions with the spiritual realm, akin to the experiences of the early church.

The narrative transitions to the concept of David's Tabernacle, highlighting its significance as a place of open heaven and divine presence. The speaker envisions a time when healing will occur simply by approaching this sacred space, reminiscent of the miraculous healings that took place during biblical times. The anticipation of a civil war within the church over supernatural experiences and the engagement with the cloud of witnesses is presented as a critical juncture, urging believers to choose their path wisely.

The speaker warns of a coming shaking that will affect all nations, including Australia, emphasizing the need for the church to prepare for the challenges ahead. The narrative also touches on the return of Jesus, suggesting that the phenomena surrounding His ascension will reoccur, with many witnessing His presence in extraordinary ways before His return. This expectation is rooted in biblical accounts of the cloud of witnesses and the interactions between the living and the dead, which are anticipated to become more prevalent in the last days.

As the speaker reflects on the significance of these experiences, they encourage the church to embrace the reality of the spiritual realm, urging believers to lay aside distractions and sins that hinder their spiritual progress. The call to unity between the church on earth and the church in heaven is emphasized, with the understanding that the two are interconnected. The narrative concludes with a reminder of the importance of faith in the face of skepticism regarding supernatural occurrences, urging believers to prepare for the extraordinary manifestations of God's presence in the coming days.

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The narrative delves into the significance of the Transfiguration, where Jesus conversed with Moses and Elijah, highlighting the reality of the cloud of witnesses that will accompany believers in the last days. This connection to the past serves as a reminder that those who have passed can still play a role in guiding and teaching the living. The speaker references biblical accounts, such as Abraham's encounter with three visitors, to illustrate that these figures are not merely angels but part of the cloud of witnesses, emphasizing their ongoing presence and influence.

The discussion shifts to the challenges faced by the church, particularly the spirits of fear and unbelief that hinder spiritual progress. These spirits prevented an entire generation from entering the promised land, and the speaker warns that similar obstacles must be overcome today. The narrative includes a personal account of a vision experienced by the speaker, where three angels appeared and later led him to a white stallion, symbolizing a divine calling. This vision culminated in a journey through the spiritual realm, where the speaker encountered a keeper of books and scrolls, receiving a scroll containing teachings from Enoch that had not been published.

The scroll's contents are said to be imparted to the speaker's heart, emphasizing the importance of spiritual awareness and the need to walk in a reversed order of spirit, soul, and body. The speaker stresses that many Christians live in a state where the body and soul dominate, neglecting the spirit, which is the true essence of their being. By focusing on the spirit and recognizing its significance, believers can cultivate a deeper connection with God and the spiritual realm.

The narrative further explores the concept of imagination as a bridge between the soul and spirit, suggesting that believers can use their imagination to connect with God and the unseen realm. This connection is vital for worship and spiritual growth, as it allows individuals to visualize and experience the presence of God more fully. The speaker encourages the church to embrace this practice, asserting that awareness and imagination can transform worship and deepen the understanding of one's spiritual identity.

As the speaker reflects on these revelations, they emphasize the omnipresence of God, asserting that He is always present, regardless of human perception. This understanding is crucial for overcoming fear and doubt, especially in the face of impending challenges. The narrative concludes with a call for believers to recognize their spiritual identity, embrace their connection to the divine, and actively engage in the spiritual practices that will prepare them for the days ahead.

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Oil Painting of a Kadazan elder in his morning walk in Penampang

### **News Article: A Glimpse into Spiritual Depth and Wisdom: New Art Exhibit Features Powerful Oil Painting of Kadazan Elder**

**Penampang, Sabah —** A new art piece has emerged, capturing the attention of local and international audiences alike, for its deep symbolism and portrayal of spiritual wisdom. The painting, titled *"The Elder's Journey,"* reflects the life, beliefs, and spiritual connection of a Kadazan elder, believed to be inspired by a figure deeply rooted in the traditions and faith of the local Penampang community.

This oil painting showcases a serene and reflective scene where the elder is seen walking through a lush, green landscape that seems to blend both tradition and modernity. The background features a small village, recognizable as Penampang in Sabah, Malaysia, with its distinct blend of Catholic and Protestant churches, symbolic of the region's Christian faith, alongside traditional Kadazan homes.

The artist skillfully captures golden hues in the sky, symbolizing divine light and revelation, with a peaceful river flowing through the landscape, perhaps representing the steady flow of spiritual growth. Olive trees, mountains, and faint symbols of mythical creatures in the distance add layers of meaning, pointing to the elder's visions and spiritual battles.

At the center of the painting is the elder, a figure of calm wisdom and dignity, holding a staff. This symbol of leadership and spiritual authority points to the elder’s role as a spiritual guide, while his simple but dignified clothing reinforces the humility and grace of his walk with God.

Critics have already hailed the painting as a masterful fusion of personal faith and cultural heritage, drawing attention to the fine balance between the elder's earthly journey and his heavenly calling. The faint mythical creatures, barely visible in the background, reference spiritual warfare and visions, reinforcing the sense that this elder is engaged in both personal and community-wide battles of faith.

The piece not only offers a visual feast for art lovers but also serves as a reminder of the rich spiritual and cultural history of the Kadazan people, as well as their deep connection to their Creator. The painting has quickly become the centerpiece of an exhibition in Sabah, inspiring contemplation and conversation among those who visit.

Art enthusiasts and critics alike are already discussing the broader themes of the work, which invites viewers to reflect on their own spiritual journeys and connections to their cultural roots. Many locals see the painting as a timely reminder of the importance of returning to traditional values and spiritual foundations, especially in light of the complex challenges facing the region.

The exhibition, which opens this weekend, is expected to draw a large crowd, eager to witness this deeply moving portrayal of wisdom, faith, and the Kadazan cultural heritage.

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**Description of the Painting:**

In this oil painting, a wise elder walks calmly through a lush, green landscape, symbolizing Penampang in Sabah. The scene is rich in cultural and spiritual elements: olive trees (symbolizing peace), mountains (strength), and a peaceful river represent the flow of time and divine connection. The sky, painted with warm golden hues, suggests heavenly light, illuminating the elder's journey. The elder, wearing simple but dignified clothing, carries a staff, symbolizing wisdom and leadership.

In the distance, faint outlines of mythical creatures suggest spiritual visions and battles, adding depth to the elder’s journey. Traditional Kadazan homes and church buildings are seen in the background, grounding the elder in a community steeped in both tradition and faith. The mood of the painting is reflective, inviting viewers to connect with the deeper spiritual layers present in both the elder’s life and the landscape around him.

Perkara: Kebimbangan Serius Mengenai Ledakan Populasi di Sabah dan Seruan untuk Tindakan Rohani yang Bersatu

22/10/2024

Kepada Para Pemimpin dan Ahli 12 Gereja di Donggongon dan Jemaat Lain di Sabah,

**Perkara: Kebimbangan Serius Mengenai Ledakan Populasi di Sabah dan Seruan untuk Tindakan Rohani yang Bersatu**

Salam sejahtera dalam nama Tuhan kita, Yeshua HaMashiach (Yesus Kristus). Saya menulis kepada anda hari ini dengan hati yang berat dan kebimbangan mendalam mengenai masa depan negeri Sabah yang kita kasihi. Perubahan demografi yang berlaku serta ledakan populasi, disebabkan oleh kemasukan imigran haram (*PATI*) melalui *Projek IC*, adalah cabaran yang melangkaui politik. Ini adalah krisis rohani yang memerlukan tindak balas yang bersatu, segera, dan kukuh daripada Tubuh Kristus.

Berdasarkan anggaran terkini, sekitar **1.5 juta imigran haram** telah diberikan MyKad di Sabah. Apabila kita mengambil kira anak-anak mereka dan anggaran **1 juta pendatang tanpa dokumen**, jumlah keseluruhan populasi asing boleh mencapai **5.5 juta**, berbanding populasi tempatan Sabah yang hanya **2 juta**. Peralihan mendadak ini bukan sekadar isu politik—ini adalah pertempuran rohani untuk identiti dan masa depan Sabah.

Kemasukan warga baru ini membawa cabaran politik, ekonomi, dan sosial yang mendalam. Komuniti Kristian pribumi kini menjadi minoriti, dan warisan budaya serta rohani kita terancam. Sehubungan dengan perkembangan ini, kita mesti bertindak segera untuk mempersiapkan diri secara rohani, mental, ekonomi, dan fizikal.

**12 Tindakan Segera untuk Gereja**

1. **Pertobatan dan Kebangkitan Rohani**

   Kita mesti bermula dengan pertobatan yang ikhlas. Tuhan memanggil kita kepada kerendahan hati dan kembali kepada kebenaran. Kita harus memohon pengampunan Tuhan atas sikap berdiam diri kita dalam menghadapi perubahan yang berlaku di negeri kita. **2 Tawarikh 7:14** mengatakan, *“Jika umat-Ku yang disebut dengan nama-Ku itu merendahkan diri, berdoa dan mencari wajah-Ku, serta berbalik dari jalan-jalan mereka yang jahat, maka Aku akan mendengar dari syurga dan mengampuni dosa mereka serta memulihkan negeri mereka.”*

2. **Meningkatkan Doa dan Syafaat**

   Susun rantai doa 24/7 untuk kebangkitan rohani dan campur tangan Tuhan dalam perubahan demografi ini. Kita sedang berada dalam peperangan rohani, dan doa adalah senjata paling kuat kita. **Efesus 6:12** mengingatkan kita bahawa *“perjuangan kita bukan melawan darah dan daging, tetapi melawan pemerintah-pemerintah, melawan penguasa-penguasa, melawan kuasa-kuasa dunia yang gelap ini.”* Mari kita ambil kuasa dalam Kristus dan bersyafaat untuk Sabah.

3. **Memperkuat Pemuridan dan Penginjilan**

   Pertumbuhan populasi bermakna lebih banyak jiwa memerlukan keselamatan. Kita harus fokus kepada pemuridan dan penginjilan yang efektif, melengkapkan setiap orang percaya untuk berkongsi Injil dengan berani. **Matius 28:19-20** memerintahkan kita, *“Pergilah, jadikanlah semua bangsa murid-Ku.”* Sekarang adalah masa untuk melatih umat kita supaya menjangkau mereka dalam populasi baru ini, termasuk komuniti tempatan dan imigran.

4. **Membangunkan Kepimpinan Kristian**

   Galakkan belia dan generasi muda Kristian untuk mengambil peranan kepimpinan. Dengan peningkatan populasi, kita memerlukan pemimpin baru yang berlandaskan kebenaran Alkitabiah. **Amsal 29:2** mengatakan, *“Apabila orang benar memerintah, bersukacitalah rakyat.”* Mari kita latih pemimpin muda dengan kebijaksanaan rohani dan pengetahuan praktikal untuk berdiri teguh.

5. **Menangani Keperluan Sosio-Ekonomi**

   Kembangkan program gereja yang membantu menangani ketidakseimbangan ekonomi yang disebabkan oleh perubahan populasi ini. Bentuk program bantuan komuniti, yang fokus kepada pertanian, perniagaan kecil, dan pembangunan kemahiran untuk memperkasakan umat kita. **Kisah Para Rasul 4:34-35** memberi kita contoh perkongsian sumber: *“Tidak ada seorang pun yang kekurangan… mereka membawa uang hasil penjualan itu dan menyerahkannya kepada rasul-rasul, yang kemudian dibagikan kepada setiap orang yang memerlukan.”*

6. **Menyediakan Sokongan Kesihatan Mental**

   Tekanan psikologi yang disebabkan oleh cabaran ekonomi, gangguan sosial, dan ketakutan terhadap masa depan tidak boleh diabaikan. Wujudkan perkhidmatan kaunseling dalam gereja, mempromosikan kesihatan mental melalui damai sejahtera Kristus. **Filipi 4:6-7** memberi kita penghiburan, *“Janganlah khuatir tentang apa pun, tetapi dalam segala hal nyatakanlah keinginanmu kepada Allah dalam doa dan permohonan dengan ucapan syukur.”*

7. **Membangun Keluarga Kristian yang Kuat**

   Galakkan keluarga Kristian untuk membesarkan anak-anak yang takut akan Tuhan, yang akan berdiri teguh dalam iman di tengah masyarakat yang berubah. Keluarga yang kuat adalah asas komuniti yang kuat. **Yosua 24:15** mengingatkan kita, *“Tetapi aku dan seisi rumahku, kami akan beribadah kepada Tuhan.”* Keluarga mesti dilengkapi secara rohani untuk menghadapi tekanan luaran.

8. **Menumbuhkan Ketahanan melalui Persekutuan**

   Galakkan kesatuan dan persekutuan yang lebih erat di antara gereja-gereja. Cabaran yang kita hadapi tidak boleh diatasi oleh satu gereja sahaja. **Pengkhotbah 4:12** mengatakan, *“Sekalipun seseorang dapat dikalahkan, dua orang akan dapat bertahan. Tali tiga lembar tidak mudah diputuskan.”* Persekutuan yang kuat akan menumbuhkan ketahanan.

9. **Peperangan Rohani dan Pelayanan Pembebasan**

   Tubuhkan pelayanan yang fokus pada peperangan rohani, pembebasan, dan pemutusan kutukan generasi. Kemasukan pengaruh rohani baru, termasuk sinkretisme dan amalan sihir, menimbulkan ancaman kepada kemurnian iman di Sabah. **Lukas 10:19** memberi kita kuasa, *“Lihatlah, Aku telah memberikan kuasa kepadamu… untuk mengalahkan segala kuasa musuh.”*

10. **Peguambela Keadilan dan Kebenaran**

    Berjuang untuk pemerintahan yang adil dan transparansi. Kita mesti terus bersuara bagi menuntut keadilan terhadap mereka yang terjejas oleh pemberian kewarganegaraan haram. **Mikha 6:8** mengingatkan kita, *“Dia telah menunjukkan kepadamu, hai manusia, apa yang baik… untuk berlaku adil, mencintai belas kasihan, dan berjalan dengan rendah hati di hadapan Tuhanmu.”*

11. **Persiapan untuk Penganiayaan**

    Dengan perubahan imbangan populasi, minoriti Kristian mungkin menghadapi penganiayaan. Kita mesti mempersiapkan diri secara rohani untuk kemungkinan cabaran ini. **Matius 5:10** mengatakan, *“Berbahagialah orang yang dianiaya karena kebenaran, karena merekalah yang empunya kerajaan sorga.”* Mari kita bersiap sedia secara mental untuk menghadapi ujian yang akan datang.

12. **Mempersiapkan Diri secara Ekonomi dan Fizikal**

    Perkuatkan asas ekonomi komuniti Kristian dengan melabur dalam projek pembangunan yang mampan. Galakkan kemandirian dalam bidang pertanian dan perdagangan sambil membina ketahanan fizikal. **Amsal 6:6-8** mengajar kita untuk belajar daripada semut, yang bersiap sedia untuk masa depan dalam musim kelimpahan. Kita juga harus melakukan perkara yang sama.

**Contoh Tindakan di Kehidupan Nyata:**

1. Di **Kudat**, sekumpulan petani Kristian berkumpul untuk membentuk koperasi, memastikan produk pertanian tempatan diedarkan dalam komuniti, mengurangkan kebergantungan kepada sumber luar. Ini bukan sahaja menguatkan ekonomi mereka tetapi juga membina kesatuan Kristian yang lebih kukuh.

2. **Kumpulan syafaat di Kota Kinabalu** memulakan kempen puasa dan doa selama 40 hari, berdoa khusus untuk kebangkitan rohani di bandar mereka. Mereka melaporkan kejayaan besar dalam penginjilan dan pertobatan baru dari sektor yang tidak dijangka.

**Kesimpulan:**

Cabaran yang kita hadapi di Sabah sangat besar, tetapi Tuhan kita lebih besar. Janganlah kita menjadi penonton pasif tetapi menjadi peserta aktif dalam transformasi negeri kita. Pertempuran rohani dan demografi yang ada di hadapan kita sangat mencabar, tetapi sebagai Tubuh Kristus, kita dipanggil untuk berdiri teguh, bersatu dalam iman, dan dilengkapi dalam segala aspek untuk menghadapi cabaran ini.

Semoga rahmat dan kebijaksanaan Tuhan Yeshua HaMashiach membimbing kita dalam segala hal. Bersama-sama, dengan kekuatan-Nya,

Dusun means stupid in Sundanese, orchard in Brunei Malay

Our thoughts tend to govern our lives. Many wise men and philosophers agree about the power of thought. The Bible (Proverbs 23:7) tells us that as a man "thinketh in his heart, so is he." Roman emperor Marcus Aurelius (121-180 AD) concluded, "We become what we think about.

Jesus said it this way — a couple of times: “For the mouth speaks what the heart is full of” (Matthew 12:34; Luke 6:45).

Is there any connection between sundanese and Brunei people?

Yes, there is a connection between Sundanese people and Brunei people. Sundanese people are an ethnic group native to the western part of Java, Indonesia. Brunei, on the other hand, is a sovereign state located on the island of Borneo in Southeast Asia. The connection between Sundanese and Brunei people lies in their historical interactions and cultural influences.

Throughout history, Sundanese people have been involved in trade and migration within the region. This has led to Sundanese individuals settling in various parts of Southeast Asia, including Brunei. As a result, there are significant Sundanese communities in Brunei, consisting of individuals and families who have migrated from the Sundanese regions of Indonesia.

The cultural influence of the Sundanese can be seen in various aspects of Bruneian society, such as language, cuisine, and traditional practices. Sundanese cultural elements have merged and integrated with local Bruneian culture over time, contributing to the diverse cultural landscape of Brunei.

Moreover, the historical connections and shared cultural heritage between the Sundanese and Brunei people have also fostered mutual understanding and close ties between the two communities. This connection is often reinforced through cultural events, social gatherings, and intermarriages between Sundanese and Brunei individuals.

Overall, while much of Brunei's population consists of indigenous Malay people, the Sundanese ethnic group has left a significant cultural imprint on Bruneian society, showcasing the connection between Sundanese and Brunei people.

Sundaland refers to a biogeographical region in Southeast Asia, characterized by a vast low-lying plain that existed during the late Pleistocene epoch, around 2.6 million to 12,000 years ago. The term "Sundaland" is often used to describe a landmass that includes present-day Southeast Asian countries like Indonesia, Malaysia, Singapore, Brunei, the Philippines, and parts of Thailand, Vietnam, and Cambodia.

The phrase "Sundaland" was coined by renowned paleogeographer and marine geologist Professor Ian C. Robertson in the early 1990s. Professor Robertson recognized that during the last glacial maximum, when sea levels were significantly lower due to large volumes of water being locked up in ice caps, a continuous land connection existed across Southeast Asia. This uninterrupted landmass, which included the Sunda Shelf, the Malay Peninsula, and the offshore islands, became known as Sundaland.

The notion of Sundaland gained recognition due to the scientific exploration of this region's unique flora and fauna. Scientists discovered a remarkable number of endemic species, which could only be explained by the presence of land bridges that allowed species to migrate and diversify. Sundaland undoubtedly played a crucial role in the ancestral dispersal of various organisms, including mammals, plants, and bird species, leading to high levels of biological diversity.

Today, the remnants of the Sundaland landmass are seen in the form of several archipelagos, such as the Malay Archipelago, Greater Sunda Islands (including Sumatra, Java, Borneo, and Bali), and the Philippine Archipelago. The terrestrial and marine ecosystems in this region continue to exhibit extraordinary biodiversity, with various species inhabiting the remaining land areas and surrounding seas.

Understanding the concept of Sundaland and its significance helps shed light on the geological history of Southeast Asia and how it shaped the region's biodiversity. The phrase has become widely used in both scientific and popular literature, contributing to our knowledge and appreciation of the evolutionary processes that have occurred in this diverse and complex part of the world.

More on whether the sundanese people has anything to do with sundaland.

The Sundanese people and Sundaland are two distinct concepts related to the region of West Java in Indonesia. While they might share the same name, their origins, meanings, and connections are different.

1. Sundanese People:

The Sundanese people are the ethnic group that primarily inhabits the province of West Java and Banten in Indonesia. They are the largest ethnic group in the region, with a rich cultural heritage and language known as Sundanese. The Sundanese have a distinct identity, traditions, and customs that make them unique within the Indonesian archipelago.

2. Sundaland:

Sundaland refers to a hypothetical extension of the Asian continent during the Pleistocene period, which covered large parts of Southeast Asia, including present-day Indonesia, Malaysia, and Thailand. This landmass is believed to have emerged due to lower sea levels during the last ice age when water was trapped in massive ice sheets, exposing parts of the continental shelf.

However, the connection between Sundaland and the Sundanese people is limited to the geographic area they occupy. The Sundanese people, as an ethnic group, are not directly linked to the ancient landmass of Sundaland. They are primarily associated with the region of West Java, and their cultural heritage, language, and traditions have evolved over centuries within this specific area.

In summary, while the Sundanese people reside in what was once part of the Sundaland landmass, their cultural identity and heritage are distinct from the geological concept of Sundaland. The term "Sundanese" relates to the ethnic group indigenous to West Java, while "Sundaland" refers to the geological hypothesis of a larger landmass that existed in the past.

RCI on North Borneo now Sabah's dissatisfaction on forming Malaysia with Malaya, Singapore and Sarawak

Wednesday, 16th March 2011: 

Call for a Royal Commission of Inquiry headed by Simon Sipaun to inquire into expectations, hopes and dreams of Sabahans and Sarawakians half a century after formation of Malaysia

I was in Sabah last week and I was surprised that the former Suhakam Vice Chairman and former Sabah State Secretary Tan Sri Simon Sipaun had been the target of attacks by Sabah for his recent statement that “life in Sabah before in Malaysia was very pleasant and good”.

This is what Sipaun had said recently:

“Life in Sabah, in those days called North Borneo, as I remember it, before Malaysia, was very pleasant and good, to say the least. Admittedly there was no development that we see today, but even Malaya at that time was no better. There was no racial problem, mixed marriages were very common, and that is why we have so many peranakan in Sabah. If Sabahans are now conscious of racial and religious divide, it has been imported from semananjung. There was no illegal immigrant, there were no cases of Sabahans losing citizenship status while foreigners get it without much difficulty. There were no repressive and draconian laws, such as Official Secrets Act; … the Printing Presses and Publications Act, the Seditious Act, the Police Act, and the four Proclamations of Emergency; we are still under emergency as of today even though the conditions for having emergency proclamation is no longer there. There was no quarrelling over dead bodies, the composition, and I spent three years of my career in the civil service before Malaysia, the composition in those days of the civil service was reflective of the racial makeup of society. It was multi-racial, meritocracy was practised. Corruption and ketuanan Melyau, we never heard of it. And the thing continues. How not to miss Sabah before Malaysia.”

I believe that the majority of genuine Sabahans would agree with the sentiments expressed by Sipaun when comparing life and expectations of the people of Sabah today as compared to before the formation of Malaysia in 1963.

But two Umno Tawau divisions had lodged police reports against Sipaun for the grave crime of sedition and the Sabah UMNO Youth has also stepped in in virtually accusing Siapun of being disloyal and unpatriotic in alleging that Sipaun’s remark was “tantamount to questioning the wisdom behind Sabah’s decision to join the formation of Malaysia”.

This is an example of the unhealthy and divisive political culture which have surfaced in the past two years – trying to criminalize Sipaun comments made out of loyalty and love of Sabah and Malaysia by lodging police reports of sedition against him and even implying that the former Sabah State Secretary was disloyal.

Sipaun had also said:

“During the last general elections, it was the voters of Sabah and Sarawak who saved the federal government from losing power so much so that now Sarawak, Sabah is now referred to as the fixed deposits. Personally, I find this term derogatory and insulting.

“In return for all these, what Sabah and Sarawk get. They continue to get short changed and getting a raw deal….

“I think the general belief is that if they government is unwilling to act for whatever reason, then a change of government is obviously desirable.”

I believe that all Sabah MPs agree with Sipaun’s sentiment and comparison of life in Sabah today as compared to half a century ago and I call on them to give full support to Sipaun.

I want to reiterate my call for a Royal Commission of Inquiry into expectations, hopes and dreams of Sabahans and Sarawakians half a century after formation of Malaysia, why they have not been fulfilled although both are very rich states, and there is no better person to head such a Royal Commission of Inquiry than Tan Sri Simon Sipaun.

*Lim Kit Siang, DAP Parliamentary Leader & MP for Ipoh Timor

 

 

Dalam Kajian?

https://www.facebook.com/1144171744/posts/10201355928517231/?sfnsn=mo&d=n&vh=i

Your Destiny Neville Johnson

There is a difference in the meaning of the Kingdom of Heaven and the Kingdom of God. The former one refers to the God's sovereignity in the heavenly realms. The latter refers to God's sovereignity in the whole of Universe, including planet Earth.
As a Kadazan (Adam in Hebrew, created in the image and likeness of God, our calling is to be conformed to the image of Christ (Rom 8:28-30) so that we can rule together with Him during His coming millenial rule on Earth.
The present Earth is like a University to prepare and qualify us for that position, and those who qualify will rule for 1,000 years during which we will further prepare ourselves to rule with Christ in the Universe for eternity!
A must see for those who are serious to qualify for their final qualification worthy to be counted as good and faithful servant!