And these are the generations of Ishmael, son of Abraham, whom Hagar the Egyptian, Sarah’s maidservant, bore to Abraham (Genesis 25:12).

Ishmael had twelve sons, as the LORD had promised Hagar when she fled from Sarah (Genesis 17:20). Nebaioth was the ancestor of the tribe whose sister Mahalath married Esau (Genesis 28:9; 36:3). His kin were recognized as North Arabian nomads and breeders of sacrificial rams (Isaiah 60:7). The Kedarite kingdom emerged as one of the most influential nations descended from Ishmael. Their territory extended from northern Hijaz to the Syrian border and eastward to the Nile Delta. The Kedarites were noted for their black goat-hair tents (Song of Solomon 1:5) and their elite archers (Isaiah 21:17).

The descendants of Adbeel resided in the northern Sinai Peninsula. In the 8th century, Tiglath-Pileser III, king of Assyria, appointed their chieftain as the imperial border warden to secure the desert frontier and regulate nomadic movement.

Misbam has no further recorded descendants and is not mentioned in any narrative work within the Hebrew canon. Misma is historically and geographically linked to Jebel Misma, a mountain range in the northern Arabian desert. Dumah is referenced in Assyrian records as possessing the fortified city of Adummatu, which was besieged and captured by King Hazael of Arabia. Tiglath–Pileser III’s Annals identify Massa’s sons as the tribe of Mas’a, who sent tribute to Tiglath–Pileser. This tribe resided in northern Arabia, northeast of Dumah toward Babylon.

Hadad, the eighth son of Ishmael, was the progenitor of the tribe bordering the Aramean desert. Tema’s clan is referenced in Tiglath–Pileser III’s Annals, which document tribute paid alongside Mas’a, his brother’s clan. The city of Tayma was later captured by King Nabonidus of Babylon, who executed all the chieftains and constructed an imperial palace complex there. The Ituraeans, direct descendants of Jetar’s sons, were recognized as formidable mountaineers and skilled archers. The Gospel of Luke records Philip, tetrarch of Iturea, as Herod’s brother (Luke 3:1).

The descendants of Naphish lived in the northern Arabian desert alongside the Hagrites. They were defeated by the tribes of Reuben, Gad, and Manasseh (1 Chronicles 5:18–19). Kedemah’s descendants became known as the Bene Qedem, or sons of the east, and constituted the easternmost of the Ishmaelite tribes.

Ishmael lived for one hundred and thirty-seven years and died in the presence of his brethren (Genesis 25:18). As a nomadic people, the descendants of Ishmael frequently intermarried and were assimilated into the populations of their conquerors, which prevented their survival as isolated tribes. In contemporary times, Ishmael’s descendants are generally associated with the Arab peoples of northern Arabia, including Saudi Arabia, Jordan, Qatar, Kuwait, the United Arab Emirates, and Bahrain.

And we ask you, brethren, concerning the coming of our Lord Jesus Christ, and our gathering together before Him, do not be quickly shaken from the mind nor be troubled, whether through spirit, or through word, or through an epistle as from us, as that the day of the Lord had arrived (2 Thessalonians 2:1–2).

In the early Church, and even today, some say Christ has already returned, while others say those who remained missed His coming. Some even go so far as to claim we are in the Millennial Kingdom. However, the reality is no Christian will be left behind, and until the day comes when the Church is taken off the earth, the Man of lawlessness will not be revealed (2 Thessalonians 2:3).

Unlike the antichrist, which is upon the earth now (1 John 2:18), the Man of Lawlessness cannot be brought to power until the Dispensation of Grace has ended. Since the Church is not appointed to any quality of wrath, but to obtain salvation, none of its members will reside upon the earth during the Tribulation Period (1 Thessalonians 5:9; Romans 5:9). The Man of Lawlessness, also known as the first beast of Revelation, will set himself up in the Temple of God, while claiming that he is a god (2 Thessalonians 2:5).

Today, the Holy Spirit is restraining Satan’s attempts to manifest his chosen man through whom he will set up a kingdom to rule over the entire world. When the Church is called to meet Christ in the air, the Holy Spirit, who is the guarantee for the grace believer’s full redemption, will permit Satan to execute his plan (2 Thessalonians 2:6–7).

The Christian’s happy hope is the appearing of our great God even Savior Jesus Christ (Titus 2:13). Let us not permit our minds to be shaken by those who falsely claim the rapture has already come. When Christ appears, the trumpet of God will call all of the Church saints, both the living and the dead, to meet Him in the air (1 Thessalonians 4:17). We cannot be separated from the love of God in Christ, and mature love casts out our fear of judgment (Romans 8:39; 1 John 4:18).

Therefore, I encourage, first of all, to make supplication, worship, intercession, giving of thanks for the sake of all men, for the sake of kings and all those in preeminence, in order that we may lead a tranquil and well-ordered biological life in all godliness and dignity (1 Timothy 2:1–2).

Supplication involves a cry for help, worship is expressing who God is and what He has done, intercession is making a request on behalf of another, and thanksgiving is an attitude of gratitude towards God. This is the attitude the Church should have toward those who are without.

When our governments are filled with wicked men and women who usurp that law and cause suffering to obtain what others have, we are to communicate to God for their sake that perhaps they would see the truth and turn from their sins. When they are responsible, honest, and upright, we are still to communicate for their sake. The purpose of our communication is so that we may live a tranquil and well-ordered life.

A tranquil life is freedom from outward turmoil, strife, persecution, or governmental interference. A well-ordered life is free from turmoil, insubordination, and meddlesomeness.

This is what is proper and acceptable to God because He desires all men to be saved and come to a full experiential knowledge of the truth (1 Timothy 2:3–4). One mediator exists between God and man: Jesus Christ (1 Timothy 2:5). He gave Himself as a ransom for all (1 Timothy 2:6).

Wherefore you gird up the loins of your thoughts, while being sober, completely hoping upon the grace brought to you at the revelation of Jesus Christ (1 Peter 1:13).

In Ephesians 6:14, as he discusses the armor of God, Paul begins by girding the loins with truth. The armor of God is not physical armor, and our battle does not relate to the flesh (Ephesians 4:12). The apostle Peter describes these loins as the thoughts, or what goes through the mind. They must be protected.

When we were alienated from the life of God, our thoughts were darkened, and we walked just as the Gentiles walk in the futility of their minds (Ephesians 4:17–19). Our thoughts were at enmity with God (Colossians 1:21). However, now that we have been reconciled to God, we are to put off the former conduct of the old man which grows corrupt according to deceitful lusts and put on the Christ, the new man, who was created in righteousness and piety of the truth (Ephesians 4:22–24).

The Son of God has come to give us a working of the mind so that we know Him who is true (1 John 5:20). Therefore, we are to gird up our thinking with seeing things as they really are.

When it comes to putting on the armor of God, we are always to put on the full armor so we can stand against Satan on the day he attacks (Ephesians 6:13). This begins with protecting our thoughts with truth. Peter describes our defense as using the faith, which is the armor of God (1 Peter 5:9). James describes using the faith to resist the Devil, which will cause him to flee (James 4:7).

Seeing things as they really are is important. Since we live out from faith, we do not see a visible manifestation of the things we have in Christ. However, that does not make them any less real. We have been immersed into Christ’s death and resurrection so that we can now live a life of righteousness, free from the rule of the sin nature (Romans 6:4–13). In Christ, Satan has been defeated (1 John 3:8). Therefore, let us put on Christ as an outer garment, for this is how God sees us because we were washed, regenerated, and immersed into the Christ (Titus 3:4–5; 1 Corinthians 12:12–13).

Since we are children of the light, let us put off the works of darkness and walk as sons in the day (Ephesians 5:8–12; 1 Thessalonians 5:5).

just as he chose all of us in Him before the foundations of the world, us all to be holy and blameless before Him in love (Ephesians 1:4).

As Paul continues describing how God speaks well of those in the heavens who are in Christ, he reveals that God determined before the foundations of the world to set apart a group of believers to be holy and blameless before Him in His love.

God’s act of raising Christ from the dead, thereby creating a new man (2 Corinthians 5:17), was not a response to human wickedness; rather, it fulfilled a plan established before the creation of the universe. Prior to creation, the Godhead determined their purpose. One aspect of this counsel pertains to those who would be in Christ: a group of saints set apart and blameless before Him in love.

This position is reserved for the Church (Ephesians 5:27). The Father was pleased that all fullness would dwell in Christ, and through Him, all things would be reconciled to Himself in the body of His flesh through death, presenting the Church as holy and blameless (Colossians 1:20–22).

Since the believer under grace will be presented to the Father as blameless in Christ, he should seek to live a life that represents this position (2 Peter 3:12). Therefore, Christians should do all things without complaining or grumbling, so that they may be recognized as children of God, without fault in the midst of a crooked and perverse generation, by living out their identity in Christ (Philippians 2:15).

It is God’s determinate will that all who are in Christ will remain set apart and blameless before Him in love. This is not a work-based position. Those of the Church possess the righteousness of God in Christ and are thereby blameless before God (1 Corinthians 1:30). Therefore, we should not set aside the grace of God by seeking our own righteousness (Galatians 2:21), but rather be found in Christ, expressing the righteousness that comes from faith (Philippians 3:9). This is the position God determined to give to all those who are in the Christ.

Concerning which salvation the prophets diligently searched and thoroughly inquired, who prophesied concerning grace unto us, while inquiring into what or what manner of time the Spirit of Christ among them revealed, testifying beforehand the passions of Christ and this glory after (1 Peter 1:10–11).

The Old Testament prophets revealed the passions of Christ and the glory that followed; however, they diligently searched and inquired about the details of this coming glory.

Passion goes beyond simple suffering. It describes an event or action that causes both pain and pleasure. It has such intensity that failing to do it causes a person pain, and they so strongly desire to work out their passion that doing it can also cause suffering. Within the flesh resides the sin nature. It has sinful passions that are aroused by the law to work out fruit unto death (Romans 7:5). When we put ourselves under law, the passions of abiding by the law are corrupted by the sin nature within us. We strongly desire to live righteously through the law, but we do the wrong we do not desire because of the passion our sin nature in our flesh has for doing what is wrong.

Since the Christian has been crucified with Christ, his passion should be to produce the fruit of the Spirit by walking according to the desires from the Holy Spirit (Galatians 5:24). This passion will cause him even to suffer wrong for the opportunity to manifest love, joy, peace, long-suffering, kindness, goodness, objectivity of mind and self-control by being filled where he lacks by the Holy Spirit (Ephesians 5:18; Galatians 5:22–23).

Through the passions of Christ, He brings many sons into glory as the captain of their salvation (Hebrews 2:9–10). Those in Christ have the bounds marked off as sons (Ephesians 1:5). Thus, they are not under law. In contrast to being under law, through the grace they abide under, they are free from sin and enabled to walk in newness of life (Romans 6:3–5). Sons are those who have their senses trained to know the difference between right and wrong; thereby, they seek out, know, and do the will of God in all situations (Hebrews 5:14; Romans 12:1–2).

The psalmist foretold of the resurrection of Christ on the third day in Psalm 16:10 when he declared, “For you will not leave my soul in Sheol, nor will you allow your pious one to see corruption.” Isaiah prophesied of both the suffering of Christ and His glorification in Isaiah 53. He would be a man accounted with grief (Isaiah 53:3–4). He prophesied Christ’s death for our trespasses and sins. He would be wounded for our transgressions and bruised for our perversities. He also foretold that through Christ we would have peace, for He was trained in the way of peace for us. By His stripe, we are healed (Isaiah 53:5). Christ’s grave would be with the wicked, yet his deaths were with the rich (Isaiah 53:9). Through this revelation, we understand that the Messiah would be killed as one who was wicked and placed in the tomb of a rich man. We also learn from Isaiah that Christ would die two deaths. One for our trespass, which separated us from God. This was seen in the three hours of darkness on the cross (Matthew 27:45). His physical death for our sins was when He breathed His last on the cross (Luke 23:46; Isaiah 53:12). Even Christ’s resurrection was revealed through Isaiah. Although He faced death, God would prolong His days and prosper His hand (Isaiah 53:10).

In their diligent searching and thorough inquiry, they learned that this salvation was not for them. They were ministers of the things that have now come to pass. The Messiah came, died on behalf of our sins, and was resurrected on the third day according to the Scriptures (1 Corinthians 15:1–5).

This salvation is such an incredible work of God; even the angels stoop down to look into it. Before the current Dispensation of Grace, God showed His power through visible means. Now, He shows His inherent ability in how He changes the lives of men and women who, through faith in Christ’s death on behalf of our sin and resurrection three days later, are transformed into the image of Christ (Colossians 3:10; Ephesians 4:13).

In contemporary English, “repent” typically conveys religious or moral implications, often defined as contrition, sorrow, and a turning away from sin. In secular contexts, the term “regret” is more frequently employed. Neither of these definitions, however, accurately reflects the concept of μετανοέω (metanoeō). In Greek, the modern sense of “repent” is expressed by a different term: μεταμέλομαι (metamelomai), which denotes a change in care or concern and aligns more closely with the English notions of repentance or regret.

Within the New Testament, the contemporary concept of repentance is then represented by μεταμέλομαι (metamelomai), meaning to change one’s concern. For example, Paul wrote to the Corinthians that he did not regret his previous letter to them, although he was grieved by the necessity of his harshness (2 Corinthians 7:8). In contrast, μετανοέω (metanoeō), often translated as “repent,” literally means “to change one’s mind” and does not inherently convey remorse. The term is formed from the prefix meta- (after) and -noeō (mind). The specific context determines what is being reconsidered. Rather than signifying a turning from sin, μετανοέω primarily emphasizes a change in belief and the resulting actions based on newly presented facts.

In Matthew chapter 3, John the Baptist proclaimed in the wilderness of Judea that Israel should change their perspective regarding the Kingdom of the Heavens. His ministry fulfilled the prophecy of Isaiah, who described a voice crying in the wilderness: “Prepare the way of the Lord” (Matthew 3:3). At that time, Israel did not believe in the imminent arrival of the Messiah, despite God’s specific revelations concerning His coming. John’s message was not a call for repentance from sins, but rather an exhortation to change their minds about the coming of the Messiah, the one promised through David to rule on his throne.

Following the resurrection of Christ and the coming of the Holy Spirit, Peter addressed Israel and informed the devout Jews that Jesus, whom their leaders had put to death, was raised by God in accordance with the Scriptures (Acts 2:34-36). Those who heard Peter and witnessed the disciples speaking the wonders of God in other languages were deeply moved by the message of Christ’s resurrection (Acts 2:37). In response to their inquiry about what actions to take, Peter instructed them to change their minds regarding the resurrection of Christ. This change of mind would lead to immersion in water, as their sins had been sent away through the death and resurrection of Christ (Acts 2:38).

Then Peter spoke facing them, “You all change the mind and be immersed, each one of you upon the basis of the name of Jesus Christ because of the sending away of your sins and you will receive the gift of the Holy Spirit” (Acts 2:38).

Paul cautions the Corinthian believers against tolerating individuals who persist in habitual sin. He warns that if he returns and finds those who have not changed their minds regarding uncleanness, fornication, and licentiousness, he will respond with severe correction (2 Corinthians 12:21). Such behaviors are not to be associated with the saints (Ephesians 5:3). Individuals who persist in these actions are to be separated from the assembly and not permitted to meet with the congregation until they have changed their minds (2 Thessalonians 3:14-15).

When an individual changes their mind, this transformation is reflected in their actions and lifestyle (Acts 8:22). Repentance, as a mental process, also encompasses the transition from unbelief to belief. Such a change of mind produces corresponding outcomes or fruits (Matthew 3:8).

One of a pastor’s duties is to be consistent with the Word, tolerant, and objective of mind, training children and those who oppose themselves. The purpose is to bring them to a change of mind that they may escape the snare of the devil, who has taken them captive to do his desirous will (2 Timothy 2:24-26).

And a servant of the Lord, it is necessary not to be quarrelsome but to be gentle towards all, able to teach, tolerant, in objectivity of mind, child-training the ones opposing themselves, if perhaps the God should give them to a change of mind unto a full experiential knowledge of truth, and they should come to their senses out from the snare of the devil, having been held captive by him for the purpose of doing his desirous will (2 Timothy 2:24-26).

Grief that is according to God leads us to a change of mind, whereas the grief from the world leads to death (2 Corinthians 7:10). When we are grieved by the Holy Spirit, it is to direct us away from sinful practices and toward the truth. Not all grief we face in this life is godly, but the grief that always leads to a change of mind for the good of the one grieved (2 Corinthians 7:8).

When encountering the term “repent” in English Bible translations, it is essential to apply the correct definition to avoid attributing unsupported meanings to Scripture. Changing the mind encompasses beliefs, actions, and practices. Repentance, understood as a change of mind, leads to conversion and the blotting out of sin (Acts 3:19). Scripture does not instruct individuals to repent of their sins to obtain salvation; rather, salvation is granted by grace through faith, not through repentance of sins. Concerning sin, a person changes their mind because forgiveness is now available through Jesus Christ (Acts 5:31). Faith in the death, burial, and resurrection of Christ, as described in the Scriptures, results from a change of mind and produces salvation through faith, not through remorse for sin (1 Corinthians 15:1–5).

I commit this charge to you, child Timothy, according to the previously made prophecies on behalf of you, in order that you wage the proper war by them, holding faith and a good conscience, which some have set aside, having been shipwrecked concerning the faith, of whom are Hymenaeus and Alexander, whom I delivered over to Satan, in order that they should be child trained not to blasphemy (1 Timothy 1:18–20).

Paul encourages Timothy to wage the proper war. This war involves living out the life we have in Christ. Our weapons of warfare are not related to the flesh, but are mighty in God to pull down strongholds in the mind that raise themselves up against the knowledge of God (2 Corinthians 10:4–5). When we wage this war properly, we maintain a good conscience. The conscience comes from the knowledge of good and evil, either accusing or excusing a person’s actions based upon their knowledge (Romans 2:15). Law does not produce a mature conscience (Hebrews 9:9). However, the blood of Christ will cleanse a conscience from dead works to serve the living God (Hebrews 9:14). These dead works relate to observation of days, laying on of hands, doctrines of baptisms, and the basic principles of the world system: touch not, taste not, handle not (Colossians 2:20–22; Hebrews 6:1).

Those who reject a beneficial conscience and faith shipwreck their faith. Hymenaeus was not an approved worker, cutting straight the word of truth. He taught that the resurrection had already come, overthrowing the faith of some (1 Timothy 2:15–18). Even today, many in Christian assemblies claim that Christ has already returned and that we are in the Millennial kingdom. These are the ones who seek to live under law and reject grace. They attribute false things to the way of the truth, while exploiting others (2 Peter 2:2). We are to turn away from such men and women. They have a form of godliness—they appear to be good—while denying the inherent ability of godliness in Christ (2 Timothy 3:5).

We are not to let our good be blasphemed. The kingdom of God is not about physical things on this earth; rather, it is righteousness, peace, and joy in the Holy Spirit (Romans 14:16–17). Thus, our actions are to align with our knowledge of who we are in Christ, setting aside dead works of the law and going on to maturity in Christ (Hebrews 6:1). The mature one has his senses trained to discern what is proper from what is wrong so that in all things he can discern the desirous will of God and thus work out the righteousness he possesses in Christ (Hebrews 5:14; 1 Corinthians 1:30; Galatians 5:18).

And I saw in the right hand of the One Who sat upon the throne a scroll written on the inside and outside, sealed with seven seals. And I saw an intrinsically strong messenger proclaiming in a great voice, “Who is worthy to open the scroll and to look at its seals?” Revelation 5:1–2.

It is important to understand the Greek word ἄγγελος, which is transliterated into English as angel, is not a word that only relates to spirit beings. Its root meaning is a messenger. Whether the messenger refers to a human or a spirit being depends on the context (Luke 7:24; Matthew 16:27). In Revelation 5:2, the messenger described here possesses intrinsic strength. This description is never used for a spirit being.

The Messenger asks everyone in the heaven, on earth, and even under the earth whether anyone is worthy to open the scroll. Not only was no one found, but not even a single one could glance at the scroll (Revelation 5:4). He asks both the righteous, the unfallen, and the unrighteous. Since the Messenger Himself could see the scroll, and we ask whether anyone could open it, we understand that He is not a created being.

When no one could be found who was worthy to even look at the scroll, much less open it, John began to weep. One of the Elders then reveals to John that one can open the scroll with the seven seals. He is the Lion of the Tribe of Judah, the root of David (Revelation 5:5). Now John sees a lamb, as though it had been slain as a sacrifice, standing before the throne with seven horns and seven eyes (Revelation 5:6). He took the scroll from God the Father, Who was sitting on the throne (Revelation 5:7).

The strong Messenger is the Son of God (Revelation 10:1). He is the Lion of the tribe of Judah who was slain but now lives; the Lamb who was slain. The seven horns and eyes represent the Holy Spirit’s sevenfold ministry to the Church. He is the One who regenerated, immersed, indwelt, sealed, anointed, earnest, and firstfruits to the Church saints, who are now fully resurrected and seated with Christ.

The Lamb then takes the scroll from the Father’s hands, and when He opens it, the Tribulation begins. At this time, the Church has been raptured for about three months (1 Thessalonians 4:16). Immediately after the Church’s rapture, Israel is brought back into the land in God’s fury (Ezekiel 20:33–34). In addition, an ecumenical worldwide system arises, the ten kings rise who revive the Roman Empire, and the man of lawlessness is brought onto the scene to rule the world (Revelation 17:9). The man of lawlessness makes a peace treaty with Israel for seven years (Daniel 9:27). With all these players present, the Tribulation begins.

Christians should not fear the Tribulation Period or be deceived by those who claim prophecy is happening today or that the Church will face God’s wrath. The Church was given this revelation so that those who read it would be happy (Revelation 1:3). God is not dealing with Israel as a nation today. His people today are those of the Church in every nation (1 Peter 2:9). When God again addresses Israel, He will bring judgment upon them for their failure in the dispensation of the Law. The Church is not appointed unto wrath, but to obtain salvation (1 Thessalonians 5:9). Therefore, our happy hope is the appearance of our great God and Savior Jesus Christ at the rapture, before the Tribulation can begin (Titus 2:13).

We are obligated to thank God always concerning you all, brethren, just as it is worthy, that your faith exceedingly grows, and the love of each one of all of you abounds unto one another (2 Thessalonians 1:3).

Although Paul could spend only three weeks with the saints in Thessalonica before the Jews stirred up trouble against him and the believers, they still stood strong in the faith. Their faith grew exceedingly, along with their love for one another. Because of their faith and patience in their tribulation, Paul could boast about their faith among the churches of God (2 Thessalonians 1:4).

The love of the brethren is the first commandment the Church received from Christ (John 13:34). The Holy Spirit produces this love in a believer, which seeks the best for another Christian (Galatians 5:22–23). When this type of love is displayed among the saints, those outside of the Church will know they are disciples of Christ (John 13:35).

When the Jews stirred up the city, they brought attention to those who believed Paul’s message and used the city leaders to cause them trouble (Acts 17:8–9). This tribulation continued even after Paul was sent away from the city by the brethren (Acts 17:10). However, this tribulation, because of their faith, only provided evidence of the righteous judgment of God, for they were counted worthy of the kingdom of God for which they suffered (2 Thessalonians 1:5). It is a righteous thing for God to repay with tribulation those who trouble them, and to give them rest from their troubles when the Lord Jesus is revealed from heaven (2 Thessalonians 1:6–7).

Those who reject the truth and persecute the Church will face God’s judgment. When Christ returns with His inherently powerful angels, in flaming fire He will take vengeance upon those who do not know God and on those who do not obey the gospel of our Lord Jesus Christ (2 Thessalonians 1:8).

Those who do not obey the gospel are the ones who reject salvation by believing that Christ died on behalf of our sin and was resurrected on the third day according to the Scriptures (1 Corinthians 15:3–4). They add to and take away from the gospel to impose works as a bases for salvation: confessing Jesus as Lord, admitting you are a sinner and confessing yours sins, accepting Jesus into your heart, even following those who claim to be prophets while bringing another gospel (Galatians 1:8). Those who do not have a love of the truth will be deceived by Satan (2 Thessalonians 2:10). They will face an everlasting ruin from the presence of the Lord when He comes to be seen among all those who believe (2 Thessalonians 1:9–10).

Although English translations render this “blessed”, the Greek word does not carry the meaning of being endowed with divine favor, luck, or consecrated. Rather, it conveys the concept of eulogy. Thus, God the Father’s character is seen as commendable.

Through Christ’s death, He served as a propitiation for God’s righteousness. His sacrifice showed that God the Father was just in deferring punishment for sins previously committed (Romans 3:25), demonstrating that God the Father is righteous and just in justifying the one who has faith in Jesus (Romans 3:24).

God the Father then speaks well of us in Christ Jesus in the heavens regarding spiritual things. This describes how He perceives the believer in Christ. Since the one who believes that Christ died on behalf of our sins and was raised on the third day according to the Scriptures, and thus is righteous before God because of the resurrection of Christ, is immersed into the Christ by the Holy Spirit, in God’s mind, he is seen as seated in the heavens with Christ (1 Corinthians 15:3–4; 12;12–13; 2 Corinthians 5:17; Ephesians 2:8).

Since the Christians are in Christ, their righteousness has been imputed to them (1 Corinthians 1:30). Christ, who knew no sin, was made sin on our behalf so that we might be the righteousness of God in Him (2 Corinthians 5:21). In Christ, the believer has complete redemption—the forgiveness of both trespasses (Ephesians 1:7) and sins (Colossians 1:14).

In Christ, the Christian has sanctification, for he is set apart unto God (1 Corinthians 1:30). Christ even calls the believers His brethren (Hebrews 2:11). Christians are sons. This means they are not under law, but grace, for they have been given all things pertaining to life and godliness in Christ (Galatians 3:26–28; 2 Peter 1:3–4). Since Christians are not under law, they have the liberty to live out the righteousness they possess in Christ, for they are inlawed to Christ (Galatians 2:4; 1 Corinthians 9:21).

Christians are immersed into Christ death and resurrection, enabling them to walk in newness of life (Romans 6:3–5), no longer under condemnation (Romans 8:2), highly graced in Christ (Ephesians 1:6), made near to God (Ephesians 2:1), made the fullness of God in Christ (Colossians 2:9–10), share in the new creation (Ephesians 2:10), are saints (Philippians 1:1), and are made one with Christ and each other as members of the same body (1 Corinthians 12:18).

When God speaks of the saints in Christ, He has nothing but good to say about them. Although Christians may still struggle with sin in this life, they now possess everything they need in Christ to overcome sin, satan, and the world system. Thus, since God speaks well of us in Christ, let us lay aside the sins that so easily ensnare us and take hold of eternal life by living out who we are in Christ, according to God’s opinion of us in Christ (Hebrews 12:1).

whom, not having seen you love, because now you do not see Him, but while believing you rejoice with an inexpressible joy, and you, being in a state of having been glorified, received the end of your faith, the salvation of your souls (1 Peter 1:8–9).

When a person believes that Christ died on behalf of our sins and was raised on the third day according to the Scriptures, the Holy Spirit washes and regenerates him (1 Corinthians 15:3–4, Titus 3:4–5). By taking God at His Word, this person now has a promise of salvation. Initially, this salvation begins in the spirit, which is where a believer is born again. When Christ returns to take His Church home, the believer will receive a resurrected body, and the salvation of his soul.

When the Holy Spirit washes and regenerates a believer, a new birth occurs. This is the birth Jesus spoke about in John 3:3 that is from above. It is a birth related to water, even the Spirit (John 3:5). This is not that one must be born of both water and Spirit; rather, this birth is by water, even the Spirit, for out from his belly will flow rivers of living water (John 7:38–39). This birth involves God’s seed being placed into the believer, giving him new life in his spirit (1 John 3:9), which also connects his spirit with God (1 Corinthians 6:17).

The spirit of a human is the rational center (1 Corinthians 2:11). One who is connected to God in spirit is now able to understand Spiritual things, and thus worship God in Spirit and truth (John 4:24). Along with God’s seed being placed in the believer, the Holy Spirit is given as an anointing, seal, and guarantee of complete salvation (Ephesians 1:13–14; 1 John 2:20). The Holy Spirit then places the believer into the body of the Christ, removing the condemnation he was under in Adam (1 Corinthians 12:12–13).

Initial salvation involves the human spirit. The body and the soul are not yet saved. The body is the tent in which the soul and spirit reside (2 Peter 1:14). The soul is the center of emotions and interprets the five senses (Lamentations 3:51; Psalm 94:19; Proverbs 27:7; Job 6:7). Since the soul is not initially saved, Christians are to protect their soul because it is how their three enemies attack them, especially the flesh (1 Peter 2:11).

Peter writes concerning the end of our faith. It directly relates to when our souls are saved. Thus, we will be in a permanent state of full glorification: body, soul, and spirit.

And I have thanks to Jesus Christ our Lord, who enabled me, that I should be counted faithful, having been placed into ministry (1 Timothy 1:12).

Paul recognizes that it was Jesus Christ who enabled him, not by his own strength, effort, work, or desire, that he was placed into ministry. Paul formally was a blasphemer, persecutor, and insolent man (1 Timothy 1:13). He persecuted the Church, had men and women imprisoned, and even had some put to death (Galatians 1:13; Acts 22:19–20). He considers himself to be the least of the apostles, one born out of time (1 Corinthians 15:9–10). However, because he did these things in unbelief, God showed him mercy (1 Timothy 1:13). Mercy is relief from the effect of sin. The sins that Paul committed against the Church were sent away from him.

In addition to mercy, Paul also received grace (1 Timothy 1:14). Grace is God’s attitude of giving a benefit without regard to merit. Paul was appointed an apostle and steward of the Dispensation of Grace by the will of God, not because of who he was (Ephesians 3:2; 1 Corinthians 1:1).

It is a faithful saying and worthy of acceptance that Christ came into the world to save sinners (1 Timothy 1:15). Jesus Himself, reading from Isaiah, declared He came to heal the brokenhearted, give liberty to the captives, and sight to the blind (Luke 4:17–18). He stops short of the day of vengeance, which Isaiah revealed as coming, for He had not come to destroy His enemy, but to seek the lost (Luke 4:19; Isaiah 61:2).

Paul received mercy so that all long-suffering may be shown in him, as a pattern for those who believe on Christ unto eternal life (1 Timothy 1:16). Long-suffering is the long holding out of one’s anger against unreasonable people. God is long-suffering toward man, having not determined that certain ones would perish, but giving all an opportunity to change the mind unto salvation (2 Peter 3:9). Even Peter recognizes the long-suffering of the Lord in salvation regarding Paul (2 Peter 3:15). It is the kindness, forbearance, and long-suffering of the Lord that brings us to a change of mind unto salvation (Romans 2:4).

Although Paul acknowledges who he was before the Lord corrected his path, he does not let it hold him back. He was a sinner, but now because of Christ he is a saint. When Paul says he is the greatest of all sinners, he is not trying to display his humility; rather, he focuses on the mercy he received from God. In Philippians 3:8, Paul writes that he considers all things dung compared to the knowledge of Christ Jesus, and he desires to be found in Christ, not having his own righteousness out from the law, but the righteousness that comes out from faith (Philippians 3:9).

Let us strive in the same manner, for Paul is our pattern to follow as we live out the salvation God so graciously and mercifully gave us. Let us put off the old man, who we were in Adam, who grows corrupt according to deceitful strong desires, and let us put on the new man, who was created in righteousness and piety of the truth (Ephesians 4:22–24).

And it came to be after Abraham’s death, and the LORD blessed Isaac. And Isaac dwelt at Beer-Lahai-Roi (Genesis 25:11).

After Sarah’s death, Abraham married Keturah (Genesis 25:1), who bore him six sons (Genesis 25:2). Zimran is identified as the progenitor of tribal groups in the Arabian borderlands. Jokshan, who fathered Sheba and Dedan, is associated with key figures in the caravan trade of southern and northern Arabia (Genesis 25:3). Medan’s descendants, including Ephah, Epher, Hanoch, Abidah, and Eldaah, established groups in northwest and central Arabia (Genesis 25:4). Midian is recognized as the ancestor of the Midianites. Ishbak is linked to nomadic groups in the Transjordan and northern desert regions. And Shuah, from whom the northern tribes descended.

Abraham gave everything that he had to Isaac, though he provided gifts for his other sons, who he sent off to the country of the east (Genesis 25:5–6).

Abraham died at the age of 175. He breathed his last in a good old age, a man full of years (Genesis 25:7–8); his sons, Isaac and Ishmael, buried him alongside Sarah in the cave of Machpelah (Genesis 25:9–10).

Because of the Western practice of infant baptism and the varying modes of administering baptism—including pouring and sprinkling—translating baptizō (βαπτίζω) according to its actual meaning would directly challenge the established practices of the Church in England. Under the commission of King James I, the translators of the KJV were strictly instructed to maintain the established Church of England and its episcopal structure. Modern translations continue this erroneous translation by supporting their choices based on lexical institutionalization, ecumenical consensus, and translation economy rather than the meaning of the Greek word. In other words, most readers would not have accepted these new translations if they had expressed the word’s proper meaning rather than the rendering used by tradition.

We are first introduced to baptizō (βαπτίζω) through John the Baptizer. He came to Israel proclaiming the coming of the Kingdom of the Heavens (Matthew 3:1–6). This immersion declared their change of mind about the coming of the Messiah and purified them in preparation for his coming (Matthew 3:6). Although John immersed with water, he foretold of the one who would immerse with the Holy Spirit (Matthew 3:11).

Since baptizō (βαπτίζω) means “to immerse” and comes from the root “to dye,” this type of immersion is intended to affect the item or person being immersed permanently. Along with a garment being dyed, it was also used in the practice of immersing a sword in blood or venom before a battle (Nicander, Theriaca 852).

Immersion may also express an experience. All of Israel was immersed into Moses in the cloud and in the sea (1 Corinthians 10:2). They ate the same spiritual food and drank the same spiritual drink (1 Corinthians 10:3–4). Experience is not equivalent to salvation. Although they were immersed into the cloud and sea, God was not pleased with many of them because of their unbelief (1 Corinthians 10:5).

Understanding how immersion affects the one immersed is important. The immersion of the Holy Spirit relates to the believer being submerged into the Christ (1 Corinthians 12:12–13; 2 Corinthians 5:17). He is taken out of Adam and immersed into the Christ, permanently changing his position before God.

The Church has only one immersion. This is the immersion into the Christ (Ephesians 4:4–6). Water baptism is for a good conscience, not the washing away of the filth of the flesh. Thus, it is not the means for salvation; rather, it is the result of salvation on the conscience (1 Peter 3:21). Paul did not come to immerse in his name, nor was he sent to immerse in water. His duty was to preach the gospel (1 Corinthians 1:13, 17). After His resurrection, Christ instructed the disciples to immerse in every nation. As they were made to go, they were to make disciples of every nation, immerse them in the name of the Father, Son, and Holy Spirit (Matthew 28:19). This passage is often taken out of context and used to justify missions and water baptism as a means of, or requirement for, salvation. However, Jesus is speaking to the disciples, not the Church, and the imperative is not “go” but “make”. The command to immerse was not repeated to the Church. The Church’s purpose is to bring the saints into unity in the faith so they are no longer tossed around by every wind of teaching by the trickery of men; it is not to immerse—salvation by water baptism is one such erroneous teaching (Ephesians 4:11–16).

The immersion into the Christ by the Holy Spirit imputes Christ’s death and resurrection to the believer (Romans 6:3–4). This position renders the sin nature ineffective when the saint is yielding his members to righteousness (Romans 6:6, 11, 13). Those who are immersed into the Christ are then to put on Christ as an outer garment (Galatians 3:27).

The four living ones, each one having six wings, full of eyes around and within, and they did not cease day or night, saying, “Holy, holy, holy, Lord God Almighty, the One who was, and the One who is, and the One about to come.” (Revelation 4:8).

The four living creatures before the throne are Cherubim. These Cherubim differ from the ones seen in the earthly temple, which was a shadow of the heavenly temple (Hebrews 8:5). In the earthly temple, the Cherubim had two faces and two wings (Exodus 25:19–20). At the end of the propitiatory seat—often mistranslated as the Mercy Seat—the Cherubim anticipated when propitiation would be made (Exodus 25:18). Now that Christ has made propitiation, these four living creatures relate to the priestly service of the Church in heaven (1 John 2:2).

When the four living creatures proclaim the holiness of the three Persons of the Godhead, the twenty-four elders bow before Christ and cast their victor’s wreaths at His feet (Revelation 4:9–10). The Cherubim are not engaging in vain repetition by repeating the word “holy” three times. It is a direct statement concerning the Godhead. Although God is one Being, He possesses three distinct Persons. When Isaiah is separated to bring the words of judgment upon Israel, the Seraphim are seen speaking the same words (Isaiah 6:2–3). One of the Seraphim then took a coal from the altar and touched Isaiah’s mouth so that his iniquity was taken away and his sins purged (Isaiah 6:7). Now that Christ is the place of propitiation (Romans 3:25), it is the Cherubim who relate to the priestly service in heaven.

The twenty-four elders represent the division of service for the Church saints. They will also serve at their appointed time in groups of twenty-four. After the four living creatures declare God’s uniqueness in three Persons and His absolute power, the elders cast their victor’s wreaths at Christ’s feet, for their order is complete. This order is shadowed in the Levitical Priesthood, showing that not all of the priests serve at the same time (compare to Luke 1:8–9). As the elders complete their service, they worship Christ by giving Him credit for who He is in both words and actions as they recognize their rewards are a direct result of His work, not their own self-effort. Thus, they place them at His feet, giving Him the proper opinion (glory), honor, and inherent ability, for He is the One who created all things and by His desirous will they exist (Revelation 4:10–11).

The wise man builds his house on a solid foundation that does not shift due to rain, floods, and wind (Matthew 7:25). The Jews who hear Christ’s words are likened to this wise man because the foundation of their faith is upon truth, not the traditions taught by the Pharisees and Sadducees. Jesus uses a specific word for hearing that implies one who hears and responds. James uses another word for hearing that describes a person who listens without acting on what he hears (James 1:22). This one is like a man looking in a mirror who immediately forgets what type of man he is as soon as he goes away (James 1:23–24). Since the one hearing Jesus’ words does so with a hearing ear, he will then practice His words.

On the other hand, the fool builds his house upon the sand. This is the one who hears the words but does not do them (Matthew 7:26). Jesus uses the same word indicating hearing and responding, but this time the person does not do His words. These men take Jesus’ words and impose a different meaning on them. Even today, many in the churches misuse the Sermon on the Mount. They ignore that Jesus is speaking to the Jews about the Kingdom of the Heavens while allegorizing His words to apply them as a means of righteousness for Christians.

Those who listen but do not do may still respond; however, not out of faith. Because their faith is not on solid ground, it shifts with every wind of teaching by the trickery of men (Matthew 7:27).

In the Sermon on the Mount, Jesus does not redefine or explain the Mosaic Law. He clearly states that not one tittle or jot will be removed from the law (Matthew 5:17–18). The rules of His kingdom are not related to the Mosaic Law, for those in His kingdom will be held to a higher standard (Matthew 13:41). The Mosaic Law is logical (Romans 7:14). Under the Mosaic Law, anyone committing adultery would be put to death (Leviticus 20:10). Under the Kingdom Law, because God’s law is written on their hearts, they are held liable for the determination to commit adultery. Out of an act of mercy, in His kingdom, Christ will permit the Jew who violates His law to remove the body part that was involved in the offense so that his whole body is not also cast into the lake of fire (Matthew 5:29). The man under that Mosaic law is liable for sin, whereas the man under the Kingdom law is liable for his trespass. These are not the same; thus, the Mosaic Law is not modified but brought to completion so that a new covenant can be made with Israel, in which God’s law is written on their hearts (Jeremiah 31:31–34).

Those who take Jesus’ words in the Sermon on the Mount and manipulate them for Christian application do not do His words. They are among those whom the apostles and New Testament prophets warned us about: those who have crept in and brought deceptive heresies that deceive the saints (Jude 4; 2 Peter 2:1).

The fool builds his faith on the traditions of men (Colossians 2:8). The wise man’s faith is built on the truth so that he is not tossed around by every wind of teaching by the trickery of men who seek to deceive the saints (1 Corinthians 2:5).

I, Daniel, was distressed in my spirit within its sheath, and the visions of my head alarmed me (Daniel 7:15).

Having seen the vision of the four world powers of the Gentile nations, Daniel’s rational center is distressed as he attempts to understand the meaning of the vision. He asked one of those who stood by him about the truth of all this (Daniel 7:16). The one Daniel inquired of then revealed to him that these are four kingdoms which will arise out from the earth, but the saints of the Most High will receive the kingdom (Daniel 7:17–18).

Daniel then turned his focus to the fourth beast, inquiring the truth about this beast that was different from all the other beasts, for it was exceedingly dreadful, with iron teeth and nails of bronze. This beast devoured and broke into pieces, and trampled what remained (Daniel 7:19). This beast had ten horns, and then another horn that uprooted three of the horns. This horn had eyes, and a mouth that spoke pompous words, and its appearance was greater than the other horns (Daniel 7:20). This horn made war against the saints and prevailed until the Ancient of Days came. His judgment was for the saints, and they possessed the kingdom (Daniel 7:21–22).

Daniel then asked what it meant. The fourth beast is a fourth kingdom on earth, different from the others. It will devour the whole earth, trample it, and break it into pieces (Daniel 7:23). The ten horns are ten kings who shall rise from this kingdom (Daniel 7:24). These kings will rise for one hour for one purpose; they will give their authority to the small horn. These kings have no kingdoms yet, and will not receive them until after the Church has been taken from the earth (Revelation 17:12–13). The other horn Daniel saw will rip out three of the other horns after he rises because they change their mind and seek to restore their authority (Daniel 7:24).

The little horn, known as the man of lawlessness and the first beast of Revelation, will set himself up in the temple of God, claiming to be a god (2 Thessalonians 2:4). For three years the saints will be given into his hands (Daniel 7:25). However, they will take away his dominion, and his kingdom will be destroyed (Daniel 7:26). Then the greatest kingdom under the whole heavens will be given to the people and the saints of the Most High (Daniel 7:27).

Daniel is foretelling the coming of the Tribulation and the rise of the man of lawlessness after the Church has been resurrected and sits with Christ in the heavens (2 Thessalonians 2:3). When the ten kings are allowed to rise, after the Church is no longer on the earth, they will give their authority to the first beast of Revelation, and he will make a seven-year covenant with Israel. This is the beginning of the tribulation period in which God will judge the dispensation of law and the Gentiles. Christians are not to fear this, for they have a happy hope and are not appointed to wrath; therefore, they will not know who the ten kings are, nor the man of lawlessness they bring to power (Titus 2:13; 1 Thessalonians 5:9).

After knowing the truth, Daniel’s thought still alarmed him, and his face changed, but he kept the matter to himself (Daniel 7:28).

Because you will not leave my soul in Sheol, nor give your pious one to see corruption (Psalm 16:10).

Psalm 16 is a prophetic poem about Jesus’ time on earth, death, and resurrection three days later. He cries out for God to preserve Him, for He seeks refuge in Him (Psalm 16:1). In the garden of Gethsemane, on the night in which Christ was betrayed, He cried out for God to save Him (Hebrews 5:7). He recognizes His good is nothing apart from the LORD (Psalm 16:2). Although He asked that, if possible, the LORD take this cup from Him, He submitted to the will of the Father (Matthew 26:39).

All of the saints on the earth are the majestic ones, whereas those who hasten after false gods will multiply in sorrow (Psalm 16:3–4).

Christ’s inheritance is from the LORD. He is His portion and cup. The LORD maintains His cup (Psalm 16:5–6). Christ has obtained an inheritance, obtaining a more excellent name than the angels (Hebrews 1:4). The Lord never said to any of the angels, “You are my Son, today I have begotten you.” When He brought the firstborn into the world, He said, “Let all the angels of God worship Him.” (Hebrews 1:5–6). Thus, He declared that the Person who resides within the humanity of Jesus is God—the second Person of the Godhead.

Christ chose to take counsel from the LORD. His heart was disciplined in following the will of the Father (Psalm 16:7). In His humanity, the second Person of the Godhead recognizes the authority of God the Father as He submits to do His will, for He will not leave Him (Psalm 16:8). Because of this, His flesh rests in hope because His soul will not be left in Sheol (Psalm 16:9–10). He will be shown the way of life (Psalm 16:11).

Psalm 16:10–11 are prophetic concerning the death and resurrection of Christ in three days. On the day of Pentecost, under the Holy Spirit’s direction, Peter explains this psalm. David was not speaking about himself, for he is dead and buried (Acts 2:29). David foretold of Christ’s resurrection (Acts 2:31).

As a righteous man, when Jesus died, He went to Sheol, or Hades in Greek. Hades is not equivalent to our concept of hell, which aligns with Gehenna—the lake of fire —the final resting place for those who reject God (Matthew 10:28). Before Christ’s resurrection, Hades was the holding place for both the saved and the unsaved. The unsaved reside in the lowest Sheol where the fire burns (Deuteronomy 32:22; Luke 16:23). Paradise resided in the upper chamber of Sheol, separated by an impassable abyss (Luke 16:26). After Christ’s resurrection, those who were captive in Sheol were released and now reside in the second heaven at the edge of the third heaven (Ephesians 4:8; 2 Corinthians 12:2–4).

God the Father promised He would not permit Jesus’ body to see corruption. In response to the supplication of Jesus in the garden, God raised Him from the dead so that he could no longer return to corruption (Acts 13:34). Based on the location and method of burial, Lazarus’ death and resuscitation provide evidence, along with Jesus’ own words, that He would be in the grave for three days and three nights, no more (John 11:38; Matthew 12:39; Romans 6:9).

Jesus was crucified on Wednesday night and raised on Sunday morning. For three days and three nights, His body lay in the grave. On the morning of the fourth day, before the sun came up, God the Father kept His promise and raised Christ from the dead, saving Him from death (Luke 24:1–6).

In whom you rejoice, a little while now, if it is necessary to be, you are grieved by many trials, in order that the approval of your faith, more precious than gold that perishes, through fire indeed having been approved, may be found unto praise and a proper opinion and honor at the revelation of Jesus Christ (1 Peter 1:6–7).

Our faith that is purified as through fire by being tested is more precious than the finest of gold. James writes concerning temptation in the lives of Christians. They are to count it joy when their faith is tested to determine its quality (James 1:3). This kind of test strengthens our faith by exposing its good qualities. When we are tempted—solicited to do something that lacks character—the only way we will overcome the enemy attacking us is to take God at His word. When the flesh pushes its desires upon us, we must use the truth to overcome it (Romans 6:3–6, 11, 13). For Satan, the armor must be applied correctly so that we can stand in the malignantly evil day (Ephesians 6:10–18). When it comes to the world and its desires, we recognize that the world’s desires are constantly passing away, but the one who does the will of God feels at ease in the age. Therefore, we use the world, but do not abuse it, for in Christ we are crucified to the world (1 John 2:17; 1 Corinthians 7:31; Galatians 6:14). When we do not take God at His word and follow deceptive teachings, we do not have victory over sin in our lives. Therefore, when tempted, we should focus on where we are taking God at His word and strengthen those areas. Happy is the man who endures a temptation (James 1:12).

When the Lord comes with the shout of the archangel and the trumpet of God calls the saints of the Church to meet Him in the air, the approval of our faith will bring praise and express a proper opinion of who we are in Christ (1 Thessalonians 4:16). Although these trials may be grievous at times, they do not compare to the proper opinion of God that will be revealed in us at the revelation of our Lord (Romans 8:18).