When Jesus was speaking to Nicodemus concerning the new birth from above that is required for a person to enter the kingdom of God, Nicodemus marvels at Christ’s words (John 3:3). One must be born of water even spirit to enter God’s kingdom (John 3:5). Nicodemus’ only response to this statement was to question how a man could be born again (John 3:4). As the teacher of Israel, he should have understood Jesus’ words (John 3:9). Since Nicodemus did not believe the earthly things Jesus testified to him, why would he believe heavenly things (John 3:12).

There are heavenly bodies, and there are earthly bodies; all flesh is not the same (1 Corinthians 15:39–40). In the resurrection, there will be Old Testament saints who shine as the sun, moon, and stars (1 Corinthians 15:41–42). Our bodies are sown in corruption because of Adam’s sin, but raised in incorruption because of Christ’s obedience (1 Corinthians 15:43). Thus, in the resurrection, our bodies will no longer relate to the soul, but to the spirit; no longer to earthly things, but heavenly things (1 Corinthians 15:44).

We have an earthly tent, which is our body. It relates to earthly things. However, we know that when our earthly body is destroyed, we have a heavenly home not made with hands, eternal in the heavens (2 Corinthians 5:1). We groan in our earthly body to be clothed with our heavenly one, for we will not be found naked (2 Corinthians 5:2–3). Since God has prepared this for us, and has given us the Spirit as a guarantee, we are to walk through faith, not through sight, always being confident in the Lord (2 Corinthians 5:5–8).

Those who walk as enemies of the cross mind earthly things (Philippians 3:19). Their god is their belly and the glory is their shame. They take the earthly things and impose them on heaven, claiming we have mansions in the sky (John 14:2). They turn the grace of God into licentiousness and godliness into gain (Jude 4; 1 Timothy 6:5).

Note: In John 14:2, Jesus states there are many dwelling places in His Father’s house. The word “Mansion” in the KJV does not refer to a large house filled with all the earthly desires a person can have. IT is derived from the Latin word “mansio,” meaning “to remain, or dwell”. The KJV did not mistranslate the word; our modern English re-interprets the word to mean something completely different than the original meaning.

There is wisdom from above, which is peaceable and yields righteousness; then there is an earthly wisdom. The earthly wisdom is out from zeal and self-seeking. It focuses on feelings and is demonic in nature (James 3:15). Where this type of wisdom is present, confusion and every fallow thing is found (James 3:16). In contrast, the wisdom from above is pure, peaceable, gentle, and produces righteousness (James 3:17–18).

And the archangel Michael, when contending with the Devil, disputing concerning the body of Moses, did not dare to pronounce a judgment of blasphemy, but said, “May the Lord rebuke you.”

Unlike the men who have crept into the Church who turn the grace of God into licentiousness and deny the only master, Jesus Christ, the spirit beings do not pronounce judgments against those who are higher in rank than they are (Jude 4).

The Slander, Lucifer the fallen Cherub, belongs to a class of spirit beings that was created higher than the angels. Michael, who is the highest-ranking angel, even with such authority, would not voice a judgment of blasphemy against Satan.

Because Moses disobeyed God while leading Israel in the wilderness, he was not permitted to enter the promised land (Deuteronomy 32:51–52). God permitted Moses to see the land, but not enter it (Deuteronomy 32:49). After seeing the land and proclaiming a blessing upon all the tribes of Israel, Moses died in the land of Moab (Deuteronomy 34:4–5). He was buried in the land of Moab, opposite Beth Peor, an area overlooking the Jordan Valley near the eastern ascent towards Mount Nebo. No one knows where his grave is located, because the Lord would not permit Israel to make an idol of him (Deuteronomy 34:6). Satan, on the other hand, sought to use Moses’ body for his own nefarious reasons. Although Michael stood against Lucifer, he did so not on his own authority, nor did he pass judgment against Satan. It was by God’s authority that Satan was not permitted to use the body of Moses.

In contrast to the manner in which angels respect authority, the men who secretly creep into churches, turning the grace of God into a license to sin, speak against those in positions of authority. Through their dreams, they claim the right to reject established positions of authority and speak falsely about those with high-ranking statuses (Jude 8). If anyone teaches contrary to the healthy words of our Lord Jesus, and the teaching of godliness, this one is proud, knowing nothing, obsessed with investigations and reasoning over words. They are the ones who use words and phrases that hold no real meaning or relevance to the believer’s piety. They modify the meaning of words to obfuscate authorities, the gospel, and other truths. e.g., implying repentance means turning from sin rather than its actual meaning of “a change of mind.” From such we are to withdraw (1 Timothy 6:4). These are among those who claim gain is godliness, also known as the prosperity gospel, while merchandising the saints (1 Timothy 6:5). Because we are in the last days of the Church on earth, many assemblies are full of these types of men and women. Women claiming to be pastors, rejecting the authority of Scripture. Men proclaiming tithing as a means of godliness. Worship services that are akin to worldly concerts to manipulate the emotions of those who attend rather than speak the truth. These are truly perilous times in which finding the truth has become a rare commodity (2 Timothy 3:1–5).

Since we live by the Spirit, by the Spirit let us also step (Galatians 5:25).

When we generally govern our lives by the Spirit, the desires from the flesh will never work themselves out to produce fruit (Galatians 5:16). This is because in Christ we are free from slavery to our sin nature (Romans 6:6). A life governed by the desires from the Holy Spirit is not maintained by adherence to law (Galatians 5:18). It is a life of freedom to live out righteousness (2 Corinthians 3:17). Therefore our walk is not governed by law, but the liberty we have in Christ. As we step by the Spirit, we fall in rank and file, taking each action in our life in a manner that relates to our relationship with the Holy Spirit.

The concept of stepping in contrast to simply walking is displayed by those who lived by the law. In Jerusalem, the elders of the assembly called upon Paul to show that he stepped by the law. He was to take four men who were under a Nazarite vow and pay for their sacrifices so they could be released from the vow. In doing this, he would show them that the reports concerning him teaching the Jews among the Gentiles to forsake the Mosaic Law and walk according to their customs were not true (Acts 21:23–24). With this same zeal and careful adherence, the Christian is to step by the Spirit, not by the law. When we generally govern our lives by the Spirit, the desires from the flesh will never work themselves out to produce fruit (Galatians 5:16). This is because in Christ we are free from slavery to our sin nature (Romans 6:6). A life governed by the desires from the Holy Spirit is not maintained by adherence to law (Galatians 5:18). It is a life of freedom to live out righteousness (2 Corinthians 3:17). Therefore our walk in not governed by law, but the liberty we have in Christ. As we step by the Spirit, we fall in rank and file, taking each action in our life in a manner that relates to our relationship with the Holy Spirit.

This type of conduct is seen by those who lived by the law. In Jerusalem, the elders of the assembly called upon Paul to show that he stepped by the law. He was to take four men who were under a Nazarite vow and pay for their sacrifices so they could be released from the vow. In doing this, he would show them that the reports concerning him teaching the Jews among the Gentiles to forsake the Mosaic Law and walk according to their customs were not true (Acts 21:23–24). With this same zeal and careful adherence, the Christian is to step by the Spirit, not by the law.

Those who follow the steps of Abraham’s faith take God at His word. Abraham was not circumcised when righteousness was reckoned to him. Thus, his righteousness was not based on works but on faith (Romans 4:12). In the same way today, we need to step in the same manner. Salvation is by taking God at His word. This means we cannot impose works on salvation, and must have a promise. False gospels such as “confess Jesus as Lord”, “repent of your sins”, “believe that Jesus is God” are all built upon altering the message to impose works. This comes from mistranslations and the changing of word meanings to justify work-based salvation, and thus they do not follow Abraham’s steps of faith. Salvation is by faith through grace (Ephesians 2:8). This means it is based upon a promise, for faith without a promise is nothing more than presumption (Hebrews 11:1). And, salvation is a benefit without consideration of merit. Therefore, we do not give to get; we take God at His Word. Salvation is based upon our belief that Christ died on behalf of our sins and was raised on the third day according to the Scriptures (1 Corinthians 15:1–4).

Therefore, it is logical that the one who walks by the Spirit also takes each step by the Spirit. The one who steps by the Spirit is careful to work out the fruit from the Spirit: love, joy, peace, long-suffering, faith, goodness, kindness, objectivity of mind, and self-control (Galatians 5:22–23). This can only be done when the grace believer is filled up by the Holy Spirit where he lacks (Ephesians 5:18). Being filled with the Spirit starts with framing the mind on things above (Colossians 3:1–3), which will result in seeking out the desires from the Holy Spirit, so that we are falling in line with who we are in Christ, and thus taking each step in a manner that relates to our position and possessions in Christ.

And the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD from the heavens. And He overthrew those cities and all the plains and all the inhabitants of the cities and what grew on the land (Genesis 19:24–25).

This is one of the first direct statements of a God who exists in three persons. The LORD on the earth, who had shared a meal with Abraham and informed him of the coming destruction, called down sulfur and fire upon Sodom, Gomorrah, and the entire plain from the LORD in heaven.

Lot, with his wife and daughters, was safely in the city of Zoar before the destruction came upon the plains (Genesis 19:23). However, Lot’s wife chose to direct her desires back to Sodom. Her looking back was not simply an act of looking at what was happening behind her. The Hebrew word indicates looking with consideration. She desired to go back to Sodom; thus, the LORD included her in the judgment, turning her to salt (Genesis 19:26). Tradition and children’s storybooks have Lot’s wife turned to salt because she looked back at the city of Sodom while it was being destroyed. This is nothing more than myth and contrary to the account given in Scripture. She turned her heart back to Sodom, not her eyes.

God remembered Abraham when He destroyed the cities of the plain, for He sent the only righteous man found in all the cities of the plain out from their midst before he overthrew them (Genesis 19:29).

And it was said that, “Whoever divorces his wife, he is to give her a certificate of divorce.” But I say to you that whoever divorces his wife, except concerning a word of fornication, makes her to commit adultery. And whoever happens to marry one who is released commits adultery.” (Matthew 5:31-32).

Divorce, which is derived from the concept of standing away from, is not the way God designed the relationship between a husband and wife. That which God has joined, no one is to separate (Matthew 19:5). When Adam saw Eve, he understood this fact. She is bone of his bone and flesh of his flesh. Therefore, a man will leave his father and mother and be joined as one flesh to his wife (Genesis 2:23–24).

Divorce was permitted under the law only because of the hardness of the Israelites’ hearts (Matthew 19:6). Jesus’ statement concerning divorce was difficult for his disciples to understand. Their response to this news was disbelief, saying it would be better for a man not to marry (Matthew 19:10). Although not all must marry, those who can accept God’s word are to receive it (Matthew 19:11).

Since adultery is a work of the flesh, among Christians it is not to be named (Galatians 5:19). If a husband and wife separate, they are to remain unmarried or be reconciled (1 Corinthians 7:11). The only exception to this is if the man or woman who is an unbeliever determines to leave the relationship. In that case, the believer may remarry (1 Corinthians 7:12–16). However, they should only marry other believers in the same manner as when a spouse has passed on (1 Corinthians 7:39). Therefore, an abusive husband is certainly grounds for separation, even to the point of legal separation. But this situation is not to be used as an excuse to remarry. The believer is to remain unmarried until the offending spouse passes away. Only then is the one remaining free to marry another. This is a hard statement, but true to Scripture. We reap what we sow (Galatians 6:7). Marriage is not to be taken lightly. It is a covenant that ought not to be broken! And it is shameful when believers partake in such practices.

In the Millennial Kingdom, Christ will not permit divorce. We of the Church live by a higher standard, for we have all things pertaining to life and godliness in Christ. Thus, except in the case of fornication or an unbeliever departing, those who separate are to remain unmarried.

I was in spirit in the Lord’s Day, and heard a great voice as a trumpet saying, “The things you see, write in a book and send these things to the seven Churches, in Ephesus, and in Smyrna, and in Pergamos, and in Thyatira, and in Sardis, and in Philadelphia, and in Laodicea,” (Revelation 1:10–11).

On the first day of the week, as John is deep in thought, a revelation comes to him concerning the last days. The revelation that John is about to see is for the Church. It is information that will make the reader happy because he will know what is coming (Revelation 1:2). Since Christ treats the grace believers as friends, He has shared with us what He had heard from the Father concerning the things to come (Revelation 15:15).

John is writing to the seven Churches in Asia, which represent the seven periods of the Church on earth. The characteristics of each assembly describe the predominant condition of Christianity during their times. Ephesus is the first assembly after the Apostolic period, and Laodicea is the last period of time the Church will reside upon the earth.

Christ is now raised from the dead and possesses the keys of death and Hades. As the glorified One, He instructs John to write the things that are and the things that must take place after this (Revelation 1:19). In His instructions, Christ reveals that the seven stars, which John saw in Christ’s hands, are the messengers of the assemblies. The seven lampstands, He stands in the midst of, are the assemblies (Revelation 1:18).

Since the Church is not appointed unto any quality of God’s wrath, no one in the Church will go through any part of the Tribulation period (1 Thessalonians 5:9). Therefore, the book of Revelation will not cause fear for the one who trusts in God. It holds information on how God will punish those who reject the truth and bring an end to unrighteousness.

Give ear to my words, LORD; understand my murmuring. Incline to the sound of my cry for help, my King and my God, because unto You I intercede (Psalm 5:1–2).

In this psalm, David cries for help to the LORD, seeking His intercession against the wicked and to lead him in His righteousness (Psalm 5:8). He requests that the LORD give ear to his murmuring. This type of speech is done softly, under the breath, in a contemplative manner (Psalm 39:4).

His God does not take pleasure in wickedness, nor will evil men dwell with Him. Those who are boastful and those who make trouble will not stand before Him (Psalm 5:4–6). In their boasting they cry aloud, praising themselves (Jeremiah 51:7, the nations crying aloud with the wine of Babylon). These who boast are included among those who bring affliction upon others, not only through actions, but also in words (Psalm 36:3, 12). They devise their trouble on their beds and set themselves up in a way that is not good (Psalm 36:4).

The LORD will cause those who speak falsehood to cease. They perish in the sense of cessation of existence or function, not just merely by death. These types of men will cease to exist. David is looking forward to the coming Kingdom of God in which righteousness will settle down and feel at ease (2 Peter 3:13). He abhors the bloodthirsty and deceitful man (Psalm 5:6). The bloodthirsty one seeks the blood of men in positions of authority. They hate the blameless (Proverbs 29:10).

David will come to the LORD’s house in the multitudes of His kindness. In fear, David will worship the LORD (Psalm 5:7). For Old Testament saints, one who was under the Mosaic Law, fear of the LORD was the beginning of wisdom (Psalm 111:10). In contrast, God’s mature love casts out fear (1 John 4:18). The Old Testament saints feared the judgment and wrath of God. New Testament saints reside in His love, which casts out fear of punishment. Those who lived under the law lived under fear of death all their lives (Hebrews 2:15), because the one who does the things of the Law lives (Romans 10:5).

In contrast to those under law who were to mutter the law under their breath all day long (Joshua 1:8), Christians are to frame their minds on the things above (Colossians 3:1–3) and use the renewed mind to know God’s desirous will for any situation they face (Romans 12:2). The law was bondage for those who were children. It served as a steward and guardian (Galatians 3:23–25). Grace is freedom for those placed as sons (2 Corinthians 3:17; Galatians 5:1). The Psalms declare to us the stark difference between men under law and those under grace. David cries out for righteousness; we possess righteousness in Christ (1 Corinthians 1:30). Under the law, those who abide by it muttered the law under their breath all day long to ensure compliance. The grace believer possesses all things pertaining to life and godliness, enabling him to serve as a luminary to the corrupt and perverse generation he abides in (2 Peter 1:3–4; Philippians 2:15). We have something better (Hebrews 7:19).

Then Arioch in haste brought Daniel before the king, and thus he said to him, “I have found a man from the sons of the captives of Judah who will make known the interpretation to the king (Daniel 2:25).

After hearing Arioch’s announcement concerning Daniel’s ability to tell the king the dream and its interpretation, Nebuchadnezzar asks Daniel whether this statement is true (Daniel 2:26). Daniel responds by declaring that there is God in heaven who reveals secrets. Although all the wise men, astrologers, magicians, and soothsayers of his kingdom could not declare the dream to the king, the true God of heaven has revealed the dream and its interpretation to him (Daniel 2:27–28).

The thoughts that came to the king while he was upon his bed reveal the secrets of what will come to pass after his kingdom (Daniel 2:29). Daniel then declares to the king that the knowledge and interpretation of the thoughts of his heart are not because he is wiser than anyone who lives. Still, they were revealed to make known the interpretation to the king (Daniel 2:30).

Daniel explains the dream the king had. Revealing a great image of a man. Its head was of gold, chest and arms of silver, belly and thighs of bronze, with legs of iron and feet mixed with iron and common clay (Daniel 2:31–33). As the king watched the image, he saw a stone that was cut out without hands strike the image on the feet, breaking it into pieces. Then the stone turned into a great mountain and filled the entire earth (Daniel 2:34–35).

Nebuchadnezzar’s dream foretold of the four worldwide kingdoms of the Gentiles and their final destruction. Nebuchadnezzar is the head of gold. Of all the nations of men, his nation was the greatest, for God of heaven had given him his kingdom, power, strength, and glory (Daniel 2:37–38). After Nebuchadnezzar, an inferior kingdom will rise. Another third kingdom of bronze will rule over the earth (Daniel 2:39). As for the fourth kingdom, it will be as strong as iron (Daniel 2:39). And as for the toes and feet made of iron and common clay, this will be the fourth kingdom in a weakened state because it is mixed with the seed of a common man (Daniel 2:40–43). His dream foretells of the coming ten kings and the man of lawlessness, who will not be from royal lineage (Revelation 17:12). In their days, the God of Heaven will set up a kingdom that will not be destroyed, not left to other people (Daniel 2:44).

God has revealed to Nebuchadnezzar what will come to pass concerning the kingdoms of men and the final kingdom which is from God (Daniel 2:44). Nebuchadnezzar’s kingdom, as the head of gold, will be the greatest of the kingdoms of men. After his kingdom, Medo-Persia will rise, then Greece, followed by the Roman Empire. Nebuchadnezzar is at the beginning; today we are on the other end, waiting for the coming of the ten kings and the man of lawlessness. The Roman Empire, the legs of Iron, has risen, but the ten toes of the Roman Empire will not be manifested until God has finished building His Church. Once the Church is removed from the earth, the ten kings will rise to bring the man of lawlessness on the scene to rule the world (2 Thessalonians 2:1–12).

Because the Church is not appointed unto any wrath from God (1 Thessalonians 5:9), they will not see or know who the man of lawlessness will be. For the Church is appointed to salvation, and the man of lawlessness cannot rise until after the Church is resurrected and abiding in Heaven. Therefore, this dream and its interpretation are not to cause fear to the Christian. God has revealed to us the things that will come to pass, which result in happiness for those who understand them (Revelation 1:3).

In ç, Paul writes concerning the manner in which we conduct our lives and the use of the renewed mind we have in Christ to prove what is the good, acceptable, and complete will of God. Because God’s will is complete, it does not change for the Christian. Since we possess a renewed mind that can understand spiritual things, we can approve each situation we face so that we know what God’s will is for us (Hebrews 5:14).

Since “perfect” relates to a state of completion, as we grow spiritually, we come to maturity and can understand the wisdom of God (1 Corinthians 2:6–7). This wisdom is not known by the rulers of this age because it reveals a mystery of God (1 Corinthians 2:8). That mystery is knowing what God has prepared for those who love Him (1 Corinthians 2:9–10).

When referring to things, teleios carries the meaning of “brought to an intended end.” In 1 Corinthians 13:10, Paul writes of a “perfect” thing that is to come. In the context of the letter, “perfect” directly relates to the testimony of God (1 Corinthians 2:1). When the incorrect concept of flawless is applied to 1 Corinthians 13:10, its meaning is skewed, and many commentators and teachers use this misunderstanding to imply the perfect state of the Christ. However, the concept of “perfect” is never used in Scripture concerning the resurrection of the Church. Paul is not talking about saints in the context; he is commenting on Spiritual gifts, which will be rendered ineffective or cause themselves to cease because their purpose is completed when the full revelation of God is given (1 Corinthians 13:8–9).

Since those of the Church have all things pertaining to life and godliness in Christ, we are to be inarticulate babblers when it comes to doing wrong, but mature in our frame of mind (1 Corinthians 14:20). This is especially important when it comes to Spiritual gifts. We are not to be ignorant about Spiritual gifts. The false teaching of speaking in tongues plagues the Church today because of a lack of understanding among the saints about Spiritual gifts. Speaking in tongues is a gift that we were given as a sign to the unbelieving Jews (1 Corinthians 14:22). Therefore, it has no place among the saints today because God is no longer dealing with Israel as a nation. Today the Church is the people of God until He finishes His work and takes the Church from the earth to reside with Christ into the ages of the ages. Then God will again deal with Israel as a nation and bring to completion the promises He gave Abraham.

Those who are mature have a proper frame of mind relating to the truth and life (Philippians 3:15). A mature man knows how to control his tongue (James 3:2). Christ gave the Church pastors even teachers to bring us to maturity, so that we are no longer tossed around by every wind of teaching by the trickery of men. Our maturity then relates to the level at which we manifest who we are in Christ in our everyday conduct (Ephesians 4:13). One who is mature conducts his life according to the mature law of liberty, which is grace, not the Mosaic law (James 1:25). Therefore, at the level of maturity we are at, let us step by that rule (Philippians 3:16).

Likewise, really also these dreamers, on the one hand, stain the flesh; on the other hand, they stand against lordships and blasphemy dignitaries (Jude 8).

In like manner to the angels who left their beginning state and Sodom and Gomorrah who went after strange flesh stained themselves, these false brethren who have crept into the Church stain the flesh, reject authorities, and falsely attribute things to dignitaries.

They are dreamers, men and women who claim to have dreams from the LORD. Through these dreams they stain the flesh. Bitterness will cause a person to stain themselves, as Esau, who was a fornicator and profane person, sold his birthright for a morsel of food (Hebrews 12:15–16). Just as Esau perceived no value in the promise from God, these men and women follow their dreams while rejecting what God says. They justify violating God’s Word and standards based upon their dreams and how they feel about what God wants. To those who are stained, nothing is clean (Titus 1:15). They profess to know God while denying Him. They are involved in detestable acts, while teaching against them. They are unpersuaded ones and are disqualified from every good work (Titus 1:16).

These men and women take predominant positions in assemblies, claiming to be from God and follow God, setting themselves up as lords, CEOs, and rejecting lordship over them. They walk according to the unclean strong desires for their flesh, interested in money, prestige, and servitude from their followers (2 Peter 2:10).

God is not giving men dreams today. He does not speak in a quiet voice. Nor does He give visions or perceived spiritual insight apart from Scripture. These are all methods of old, before the resurrection of Christ and our household of grace. Today, a righteous man lives out from faith, not based upon sight (Romans 1:17). The Christian possesses all things pertaining to life and godliness; he needs no new revelation through dreams, visions, or self-imposed interpretations of Scripture (2 Peter 1:3–4). False teachers use supposed dreams and the disregard of authorities to cause the saints to wander from the truth.

The sixty-six books of the Bible span thousands of years of man’s history and beyond. They begin before God created man and end with the creation of new heavens and a new earth where righteousness settles down and feels at ease (2 Peter 3:13).  Within the pages of the Bible, we see changes in the relationship and expectations that God has for mankind, and the failure of mankind to live up to God’s expectations, which ultimately brings judgment. In the garden of Eden, man was not allowed to eat of the tree of the knowledge of good and evil (Genesis 2:17; the tree was the knowledge of that which is beneficial and that which lacks in character). Upon eating from the fruit of this tree, mankind’s spirit was separated from God (Romans 5:12-21); he became subject to physical death, and was expelled from the garden (Genesis 3:1-24; God told Adam that if he ate of the tree, dying, he would die). Having been expelled from the garden, the expectation for man was to properly govern the manner of his life by the knowledge of good and evil that he now possessed. However, again men failed, and God judged the earth by bringing a flood (Genesis 6:17). After the flood, God instructed Noah that men are to govern themselves and capital punishment is implemented(Genesis 9:1-7). Again, men fail to follow God’s instruction, reject God, and seek their own way. Therefore, God brought judgment and forced man to separate and spread across the earth (Genesis 11:1-9; Romans 1:18-32). This judgment brought about multiple languages and the division of the continents, which caused man to spread out across the earth (Genesis 10:25).  Having scattered man across the face of the earth, God then approaches Abram and ultimately offers him four covenants (Genesis 12:1-3; Genesis 15:7-21; Genesis 17:1-14). These covenants included a promise of land that Abraham and his descendants were to guard (In Genesis 17:5, God changed Abram’s name to Abraham). However, Abraham’s descendants rejected God’s way, and judgment came yet again (Exodus 19:3-8 The Israelites said, “You keep telling us what to do and we will do it”. They did not accept guarding the covenants of promise.). Rather than living by promise, now the children of Abraham had to live by law, which again ends in failure. Through the failure of those living under law, God brought about a new standard where those who are saved by faith through grace are to live by faith (Romans 6:14, 15; Galatians 2:21; Romans 1:17; the righteous will live out from faith. Hebrews 11:1 – faith is the substance of things hoped for, the evidence of accomplished deeds not seen.). Unfortunately, this will also fail, and the last change in the expectation of mankind before God is seen in the millennial kingdom, where Christ will rule over the earth from the New Jerusalem (Revelation 20:6 (The church will reign with Christ); Matthew 5, 6, 7 the rules for those who will live in the millennial kingdom – not for the Church).

With all of this information, how are we to know what to apply to our lives? What is the standard by which God expects us to live?  Are we to apply all of the Scriptures to our lives, even though that produces conflict? In 2 Timothy 2:15, Paul states that a workman is to divide, or cut straight, the Word of God rightly. This dividing has to do with what is applied for practice and what is to be known, but not practiced. When it comes to the topic of rightly dividing Scripture, I could have looked at the different words for doctrine; however, I want to discuss not so much the specific doctrine by which we live, but how we identify the areas in Scripture that we apply to our lives as Christians to govern our actions.  This is why I chose to look at how οἰκονόμος and οἰκονομία are used in Scripture instead of the words for doctrine.

Through this study we will discover that Scripture presents a progression of dispensational changes as God reveals different standards and expectations for seven different households that will sum up the history of mankind: beginning with innocence in the Garden, moving through conscience after the Fall, the institution of human government after the flood, promise through Abraham, law given to Israel, grace under Christ, and finally the coming rule of Christ in the millennial kingdom. Each stage highlights both man’s failure and God’s unfolding plan, underscoring our need to understand which instructions apply to us today rightly.

With all of this information, how are we to know what to apply to our lives? What is the standard by which God expects us to live? Are we to apply all of the Scriptures to our lives, even though that produces conflict? In 2 Timothy 2:15, Paul states that a workman is to divide, or cut straight, the Word of God rightly. This dividing has to do with what is applied for practice and what is to be known, but not practiced. When it comes to the topic of rightly dividing Scripture, I could have looked at the different words for doctrine; however, I want to discuss not so much the specific doctrine by which we live, but how we identify the areas in Scripture that we apply to our lives as Christians to govern our actions. This is why I chose to look at how οἰκονόμος and οἰκονομία are used in Scripture instead of the words for doctrine.

To understand why οἰκονόμος and οἰκονομία have any significance in what part of Scripture we can apply to our Christian lives, or even why we would divide Scripture, first we need to look at what they mean and how they are used in Scripture. Then we can apply to Scripture what we have learned and understand not only how to divide Scripture properly, but also why we should divide it. Since we are looking at how οἰκονόμος is used in Scripture, we are also going to see two other areas where this word is used that have significance in our lives today but do not relate to dividing Scripture. The first area is the likeness of a Pastor to a steward, and the second use is how we are to manage our Spiritual gift as stewards. We will begin by discussing what οἰκονόμος and οἰκονομία mean and their application in dividing Scripture properly. Then we will discuss the other two uses.

οἰκονομία, which means dispensation or administration, is used 9 times in Scripture to describe either a period in man’s history or a stewardship (Luke 16:2 – 4; 1 Corinthians 9:17; Ephesians 1:10; 3:2, 9; Colossians 1:25; 1 Timothy 1:4). οἰκονόμος, which means steward, is used 10 times in Scripture for the servant placed over the household to manage it (Luke 12:42; 16:1, 3, 8, 23; 1 Corinthians 4:1, 2; Galatians 4:2; Titus 1:7; 1 Peter 4:10). These words come from a combination of two Greek words: house and law. By putting these two words together, we get a word that means a steward (the one who manages the house) or a stewardship (referring to the house that a steward manages).

The concept of stewardship is not a foreign idea to Scripture. Throughout Scripture, there are many examples, in many different cultures, that show how a household functioned under a stewardship. For each house, there was a master, a steward, and those who were in the house, whether slaves or children. The master owned and ultimately ruled over the house; however, he often appointed a steward who oversaw the daily tasks of the house, assigned work, dispensed supplies, and managed the house’s affairs. In Luke 12:42 and 43, we have an example of what a steward does. “Who is the faithful steward and wise whom the lord may set over his servants, to give portions of food in due season? Happy is this slave, which the lord, having come, will find doing thusly.”  

The Septuagint uses oοἰκονόμος fifteen times to translate the Hebrew word עַל־הַבָּ֑יִת, which has the same basic idea. (Although the Septuagint is a translation of the Hebrew language, there are cases where we can refer to it to see how words were used by their translation. עַל־הַבָּ֑יִת is often translated by οἰκονόμος, which lends more support to the understanding of what one who is a steward does since עַל־בֵּ֣ית is often used in the Old Testament for the steward of a house.). In Genesis 15:2, Abraham had a steward named Eliazer, who would have inherited Abraham’s possessions if he remained childless.  In Genesis, Joseph, the son of Israel (Jacob), whose brothers sold him as a slave, became the steward of the nation of Egypt. Before he became the steward of the nation of Egypt, he was placed over the house of the one who purchased him. As a steward, the entire household was put in his hands, to such an extent that the master did not even know what he had, only the food that he ate (Genesis 39:1-6).

When Joseph is placed over all of Egypt, he is given authority to rule the people, and only Pharaoh himself was greater (Genesis 41:40-45). Even during Jesus’ time upon the earth, stewards were still in use. Jesus uses an example based upon an unjust steward in Luke 16:1-9. “Now He was also saying to the disciples, there was a certain rich man who had a steward, and this steward was reported to him as squandering his possessions.  And he called him and said to him, ‘What is this I hear about you? Give an account of your stewardship, for you can no longer be steward.” This steward was responsible for developing and protecting the rich man’s possessions. However, he was found to be wasting them and was therefore removed from his stewardship. Also in the New Testament, Romans 16:23 informs us of Erastus, the steward of a city. Erastus would be the man who managed the affairs of the City. From these sections of Scripture, we can determine that the normal use of the words for dispensation and steward refer to a household and the management of the house, which requires a master of the house, a steward, and individuals who are a part of the house; however, we still need Scriptural support to divide the Scriptures up by dispensations.

We know that you cannot just take any concept and apply it to Scripture and expect it to be true. Scripture is not designed to be taken allegorically; it’s designed to be taken literally, according to the normal use of language, which is why the New Testament was written in the common Greek language of that day.  We can apply the concept of a dispensation to dividing Scripture only because God applies it. In Ephesians 1:9, 10, Paul is writing about the fact that God has made the mystery of His desirous will known to us. His will, the one according to His good pleasure and purpose, is that in the dispensation of the fullness of times He will gather all things together in Christ.  Here God uses “dispensation” to describe a period of time in which He brings together all things in Christ.  Ephesians 3:2 states that Paul was given the stewardship over the dispensation of grace. “Since indeed you have heard of the dispensation of the grace of God, the one given to me for you.” This dispensation is a period of time in man’s history that was kept secret from the beginning of the ages, but was given to Paul to bring it to light, Ephesians 3:9. As the steward of the dispensation of grace, God entrusted Paul with the mysteries that pertain to this dispensation, 1 Corinthians 4:1. A mystery is something that was kept hidden but has now been revealed, Colossians 1:26. The mystery of Israel’s blindness (Romans 11:25), the Christ (Ephesians 3:4), the man of lawlessness (2 Thessalonians 2:7), Christ in you (Colossians 1:27), the faith (1 Timothy 3:9), not all will see death (1 Corinthians 15:51), and godliness (1 Timothy 3:16) were all entrusted to Paul. As the steward of this dispensation, he passed those on to us, those of the household of grace. Scripture even states that Moses was over a household and draws a contrast between the house Moses was in and Christ’s house (Hebrews 3:6). Hebrews 3:4-6 “For every house is prepared by someone, but the one who prepared all things is God. Now Moses was faithful in all his house as an attendant (θεράπων), for a testimony of those things which were to be spoken later. But Christ according as a Son over his house whose house we are if we hold fast the boldness and boast of hope firm until the end.”

Since God has divided sections of man’s history into dispensations, we can legitimately take this same concept and apply it to the whole of Scripture to determine accurately each time God divides mankind into different households. However, we do not want to divide Scripture excessively, that is, to make more dispensations than there really are in Scripture. We need to apply this concept correctly. To prevent going astray, we should set some guidelines according to the normal use of the words οἰκονόμος and οἰκονομία.  Through the use of these words, we see that there must be a master of the household, a steward, and those within the house. The steward is a part of the house, but is put above those within the house to manage and care for the house. When it comes to Scripture, the master of the house is obviously God, so that part is covered.  Therefore, each dispensation must have a steward and those who are in the household before it can qualify as a dispensation. Also, as we look through Scripture, we will see that the same steward is never placed over more than one house and the same rules are not applied to different houses. Therefore, we are not going to have a change in dispensation with the same steward, or a change in stewards within the same dispensation, or using the same rules for more than one dispensation. (If the same rules were used, then there would be no need to change the dispensation). For someone to be considered the steward of a dispensation, they must have been instructed by God on the standards that those in the household are to live by, and are therefore responsible for passing these instructions on to all others in that household or specifically stated to be the steward of a dispensation in Scripture. With this in mind, let us look at Scripture as a whole.

When we go back to Genesis, we do not have to read very far to find God instructing Adam on the standard by which he and all others at that time were to live. He could eat from any of the trees of the garden except for the tree in the midst of the garden; the tree of the knowledge of good and evil. Genesis 2:16, 17 “and the LORD God commanded the man, saying, From any tree of the garden you may eat freely;  17 but from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it dying you will die.” Adam then passed this on to Eve. There is not a specific record of Adam passing it on; however, God gave the instructions to Adam before He formed the woman, and when Satan tempts Eve, she gave a slightly different version. She stated that not only are you not to eat of the tree, but you are not even to touch the tree, which Adam no doubt added to God’s instructions (Genesis 3:1-3). This is the first recorded dispensation of Scripture. God gave Adam instructions, and he was expected to relay those instructions to everyone else. Now at this time, the only other human was Eve; however, this still meets the requirements for a dispensation. God is the master, Adam is the steward, and Eve is the subject of the house.

Since God did not choose to state when each dispensation started and ended, to keep them straight in our minds, we can name the dispensation. The easiest way to do this is to take the characteristics of the dispensation and use them for the name. In the case of Adam and Eve, at this time both are innocent and untested. Therefore, if we call this dispensation the dispensation of innocence, we have a title that immediately identifies with the household. The dispensation of innocence ended when Adam broke the law, and God administered punishment. This punishment was spiritual death, subjection to physical death, a curse upon the earth, and expulsion from the Garden of Eden (Genesis 3:14-24).

Adam is no longer the steward, and the household has been abolished. Mankind can no longer access the tree of the knowledge of good and evil, nor eat of the fruit of the other trees in the garden, and is therefore not under that law anymore.  Now that man knows good and evil, it is the responsibility of mankind to properly govern the manner of their lives according to their conscience. Conscience is the part of our mind that aligns our actions with what we know is good or evil, and when our actions violate this knowledge, it causes us grief.

Although Scripture does not specifically state that the next dispensation is the dispensation of conscience, by looking at the characteristics of how men were to govern their lives, we find it was by the knowledge of what is good and evil; i.e., by their conscience. In the fourth chapter of Genesis, we are brought into the lives of Cain and Abel, the sons of Adam, during a time when both brought an offering before the Lord. Cain knew what was acceptable for an offering, but chose rather to offer the works of his own labor. Since it was not suitable, God did not look upon it, and this caused Cain to become angry.  God specifically told Cain what was expected of mankind at that time. If he did well, he would be approved. However, if he did evil, then the sin nature lay at the opening, and he was to rule over the desires from his sin nature. (Genesis 4:7). In Genesis 4:13, Cain tells God that his perversity is too great for him to bear. This is often translated as punishment; however, the Hebrew word עֲוֹנִ֖י is used for the sin nature as perversity.).  Cain was the one who was given these instructions by God and should have passed them on, but rather he chose to slay his brother as a sacrifice. Although Cain was punished for slaying Abel (1 John 3:12 – the Greek word translated slaughter is a word that is used for how an animal is sacrificed), the dispensation does not end until every intent of the thoughts of mankind becomes evil continually all the day long (Genesis 6:5). Man had failed again, and judgment was upon them (Genesis 7 – the Noahic flood).

After the flood, God gives Noah instruction on the conduct that He would require of men. In this new administration, man is now liable with his own life if he murders another man. In addition, the dietary requirements of men have changed, allowing the eating of animal flesh, and men were to spread out and fill the earth (Genesis 9:1-7). Under the dispensation of conscience, when Cain slew Abel, God marked him so that no one else would kill him. God sent Cain away to be a vagabond (Genesis 4:12). Under this new dispensation, Noah is instructed that if a man takes the life of another, his life is to be taken by man (Genesis 9:6). The failure of this dispensation was twofold. Men who murdered were not put to death, and the people did not scatter to fill the earth; rather, they disobeyed God and chose to stay together (Genesis 10: 9 and 11:1-4). As a result of this failure, God brought a division of languages that remains to this day, forcing men to scatter across the earth (Genesis 11:5-9).

The next dispensation, which would be the fourth one, can be characterized as a dispensation of promise because God takes one man out of all of mankind and makes four covenants with him based upon promises. Abraham, who was known as Abram before God changed his name (Genesis 17:5), was given the promise of land for him and his descendants. It starts with a promise to Abram in Genesis 12:1-3, in which God promised to make him a mighty nation, to bless those who bless him, to curse those who curse him, and by him all the families of the earth will be blessed. The first covenant that God made with Abraham is in Genesis 15:18-21. This covenant was for a specific section of land that God would give Abraham and his descendants. God gave the second covenant to Abraham in Genesis 17:1-8, where, at first glance, it seems as though God is expanding on the first covenant; however, the second covenant involves a greater portion of land than the first, and that Abraham would be the father of many nations (Once a covenant is made, it cannot be added to or disannulled. Therefore, this covenant could not add to the first covenant, Galatians 3:15). As the steward of the dispensation of promise, Abraham was instructed by God that he and his seed were to guard His covenant, and that the third covenant was to stand as a sign of the second covenant (Genesis 17:9, 11).

The third covenant was circumcision (Genesis 17:11-14).  There is a fourth covenant in Genesis 22:17 given to Abraham; however, this covenant was not for his seed in the plural, but for one seed. This one seed, who would be many, would possess the gates of his enemies, and all the nations on the earth would be blessed in him. In Galatians 3:16, Paul states that this seed is Christ. Therefore, this covenant does not apply to the dispensation of promise. Rather, this is a promise that the Messiah, or as we now know Him, God the Son, will be incarnated through the seed of Abraham.)

When God first gave Abraham a covenant, He also foretold what would happen to the nation of Israel. God spoke of a time that the whole nation would serve another nation for four hundred years, then God would take them out of that land and bring them into the land promised to Abraham in the first covenant (Genesis 15:13-16).  The failure of the dispensation of promise came after the nation of Israel was miraculously brought out from under slavery by the hand of God to stand before God at Mount Sinai.  There, through Moses, God reiterated the standard by which the nation of Israel was to live. They were to guard the covenant of land that was promised to their father, Abraham. However, rather than accepting this standard, the nation chose to show God how righteous they could be, and they said, “You keep on telling us what to do, and we will do it.” In Exodus 19:8, the verb “do” is incomplete. They will keep on doing whatever the Lord says. You can also see in the context and by God’s response that the people rejected the promise. In verse 9, God makes an offer to them to be a nation of priests; in verse 12, the people, who would have been priests, were not allowed to touch the mountain; they could not communicate with God as a priest. They rejected promise and requested law. Therefore, that is exactly what they received.

With Moses as the steward (Hebrews 3:2), God gave the Law and changed the dispensation from promise to law (Romans 3:19–20). Although the people who are in the house did not change, the steward and the rules of the household did change, for the steward of the dispensation of promise was Abraham. The Majority of the Old Testament and the beginning of the Gospels in the New Testament deal with the Dispensation of Law (up until John 13, the Gospels mainly speak of a time when man was still under law).  During the Dispensation of Law, Israel was required to live by the Mosaic Law. Although God was not directly dealing with the Gentiles, a Gentile could become a proselyte of Judaism and have access to God in a limited way. The ultimate failure of the dispensation of law was Israel’s rejection of the Messiah that God promised to provide through the seed of David.

The resurrection of Christ out from among dead men and the subsequent giving of the Holy Spirit by God the Father to all those who put their faith in Christ’s death for their sins and resurrection from the dead ushered in a new dispensation (Acts 2:1-4; John 20; Luke 24; Matthew 28; Mark 16).  Those who are in this household are not under the Mosaic Law, or any other law for that matter (Galatians 5:18; Romans 6:15). In this dispensation, all those in the household are to live by faith (Romans 1:17; Galatians 2:20; 3:11). Unlike the last two dispensations, access into this house is granted to both Jew and Gentile equally (Galatians 3:28; Colossians 3:11; Romans 1:16).

The last dispensation mentioned in Scripture is found in Ephesians 1:10, the dispensation of the fullness of times. During this dispensation, Christ will reign over the earth from the New Jerusalem (Revelation  3:12; 21:2), the church saints will reign with Him (Revelation 3:21; 4:4; 11:16; 2 Timothy 2:12), Israel will possess the land of the first covenant, Satan will be bound (Revelation 20:2), the world system will be destroyed (Psalm 2:8). The sin nature is subdued by God’s law being written in the hearts of the people (Jeremiah 31:31-34). Jesus himself gave the rules for this dispensation in Matthew chapters five through seven. The standard by which mankind will live is very strict compared to other dispensations; however, with Satan bound, the sin nature subdued, and the world system destroyed, men will not have the distractions of past dispensations.

When dividing Scripture, we do not want to overdo it. We do not want to make divisions where there are no divisions.  Through the study of οἰκονόμος and οἰκονομία, we can see that God makes specific distinctions between households or dispensations. Although in the earlier dispensations, God does not specifically state what dispensations they are, we have ample information on the dispensations of Law, Grace, and the fullness of times to know that these are the later three dispensations. There are no other dispensations given in Scripture between the dispensation of Law and Grace or between the dispensation of Grace and the fullness of times.

Excessive divisions in Scripture will produce a theology that goes against what God is revealing in Scripture. Rather than taking and properly applying all of God’s revelation for the grace believer, parts of Scripture are left out. Some of these parts are very critical to our understanding of God’s opinion of us and therefore affect how we govern our lives before Him. Those who tend to make unwarranted divisions in the Scriptures are often referred to as hyper-dispensationalists. Often they want to divide the dispensation of grace from what they call the Jewish-church and the Gentile-church. However, God does not use οἰκονόμος and οἰκονομία in describing any division of time within the dispensation of grace. Not to mention there are many other Scriptures which speak against two churches, such as Galatians 3:28, where Scripture states that in Christ there is no difference between Jew and Gentile (Colossians 3:11; Ephesians 2:11-19 states that the wall separating the Jew and Gentile has been removed and both are now equally a part of the household of God). We need to be cautious that as we divide Scripture we do not violate it. A division in Scripture is not going to cause disagreement within the Word of God that requires an allegorical interpretation of the Word to ignore the problem; rather, it should bring clarity.

When we do not apply the proper divisions to Scripture or do not apply any divisions, we begin to mix up the rules of the household and ultimately cause confusion and dissension. Two of the more dominant theologies that do not divide Scripture are covenant and reformed theology. I took a quote from a website that did a rather good job of summing up covenant theology. “Covenant theology is based on the theory that God has only one covenant with men (the covenant of grace) and only one people, represented by the Old and New Testament saints—one people, one church and one plan for all. These beliefs require the adherents of covenant theology to interpret prophecy in a nonliteral way. “…” Those who hold to covenant theology believe that there is, and has always been, only one people of God. They believe that Israel was the Church in the Old Testament, and the Church is Israel in the New Testament. The promises of land, many descendants, and blessing to Israel in the Old Testament have been “spiritualized” and applied to the Church in the New Testament because of Israel’s unbelief and rejection of their Messiah. Those who hold to covenant theology also do not interpret prophecy in a normal sense. As an example, in Revelation 20, the thousand-year reign of Christ is spoken of. Covenant theology would say that the number 1,000 is symbolic and really does not mean a literal 1,000 years. They would say that we are in the millennium right now, that the reign of Christ with His saints is going on in heaven right now, and that the 1,000-year period is symbolic, beginning with the first coming of Christ and ending when He returns.” (http://www.gotquestions.org/covenant-theology.html).

Covenant theology ignores the divisions in Scripture that God Himself makes. Therefore, to prevent conflicts, it requires that the Scriptures be taken allegorically, which ultimately leads to perverting their meaning.  Since Covenant theology does not make any distinctions between dispensations, law is often mixed with grace and promise as the means by which a Christian is to live, even though Scripture specifically states that Christians are not under any quality of law, but under grace (Romans 6:14; Galatians 5:18). Reformed theology tends to do the same things as covenant theology when it comes to dividing Scripture and is often called covenant theology. However, Reformed Theology is much harder to define because it does not hold to a specific belief other than the denial of dispensations. Although Reformed Theology claims to believe in the authority of Scripture, the sovereignty of God, and salvation by grace, there is a lot of division within its ranks, especially when it comes to how a person is saved and the Christian life. From reformed theology we get a lot of false gospels, such as “make Jesus the Lord of your life,” “repent of your self-ruled life”, “accept Jesus into your heart”, and so on; rather than going by Scripture which states in 1 Corinthians 15:3,4 that to be saved you must believe that Christ died for your sins, was buried, and rose again on the third day according to the scriptures. Also, there is a large amount of confusion over what Scripture is applied to the Christian and how it is applied. These dissensions are why it is difficult to define Reformed Theology as a whole.

There is more information given in Scripture on the later dispensations than the earlier ones. From the dispensation of law until the dispensation of the fullness of times, we have a substantial amount of information about the standards God set in these dispensations, including the history and future of mankind through these dispensations. (Although the dispensation of the fullness of time has not happened yet, Scripture gives us the standards and many of the events that will happen during this time. Such as Egypt being in a drought for 100 years; the New Jerusalem will be above the earth and provide light; all nations will be subject to Israel; the standards by which the people on earth are to live; and how life will be to a certain degree.). Because we have so much information on these three dispensations, it is important that we properly divide Scripture so that we apply only what is written to those in the dispensation of Grace to how we live out our Christian life.  Although there is some order to Scripture, the order of the books in our Bible is not chronological. In addition, many of the books cover more than one dispensation. Therefore, it is important to look at the context in which all passages of Scripture are written and, by that context, determine which dispensation is being addressed.  When dividing Scripture, we cannot just make a blanket statement that certain books apply only to one dispensation or another; context within each book has to be considered.  However, that does not mean we cannot make distinctions. We do know there is a definite distinction between the Old and New Testament. Christians are under the New Covenant, which is a better covenant that is built upon better promises (Hebrews 8:6).  However, don’t make the mistake of drawing a line between the Old and New Testament when it comes to what the Church is to follow by the way the Old and New Testament are divided in our Bibles. The division that our Bible has between the Old and New Testament is not accurate, so cutting the line there and saying that all Scripture after that point is for Christians would require that we disregard the context of the passages following the division. However, we can say with good accuracy that all of the Old Testament, which encompasses most of the Gospel accounts, is not for application in the Christian’s life because we know that the dispensation of grace, which we are under, relates to the New Covenant; rather, the Old Testament is for our admonitions (1 Corinthians 10:11). Therefore, we must always take Scripture in Context and determine who God is having the author write to, before we apply it to our lives.

Take, for instance, events that took place during the life of Jesus in the Gospels. The Mosaic Law was still in effect, and God expected the Jews to keep it throughout the majority of the Gospel accounts.  It is not until John chapter thirteen that Jesus begins to reveal the new relationship that is coming between God and man. A new relationship that is made possible through the death, burial, and resurrection of Christ. This relationship was coming because those of the dispensation of law not only rejected God’s law, but also were about to put the promised Messiah to death. Therefore, when reading through the Gospels, it is important to consider the context. For example, Matthew chapters 5 through 7 cannot be applied to the Christian life because the context does not allow it. Jesus is speaking to the Jews about the rules of the Kingdom that He is offering, the one that God had promised. These Jews had no concept of, nor had Jesus revealed to them, the fact of his death, burial, and resurrection.

Rightly dividing the Word of God requires that we follow God in His division of Scripture, always consider the context, and do not apply something to our lives as Christians that is for another dispensation.

An Overseer’s Position is Similar to a Steward

Within the requirements for an Elder (Pastor–Titus 1:4, 5; Titus is to appoint elders in each city. The overseer or Bishop in 1:7 is used synonymously with elder and, thus, a pastor.) that Paul is giving to Titus in Titus 1:7, he states that a Bishop is like a steward. Paul uses ὡς to express this likeness. A Bishop (Pastor) is not the steward, but rather his position is likened to that of a steward. A Bishop is to provide spiritual food so the saints have what they need to grow spiritually (1 Peter 5:2: feed the flock). However, a Bishop’s similarity to a steward is not in the realm of ruling over the church. In 1 Peter 5:3, Peter states that elders are not to use their position to lord over the church. Lording over is expressed by the word κατακυριεύοντες, which means to hold in subjection, or exercise lordship over. The same word is used in the description of how the Gentile leaders treat their subjects when they hold a position of authority (Mark 10:42; the ones recognized as rulers lord their position over the gentile.). An elder (Pastor) does not have this kind of authority over the church. Rather, he is likened to a steward because he provides what the Church needs in a spiritual sense.

The Spiritual gift of Pastor, even teacher, was given to the Church for edification of the Body as the members grow in their faith to bring unity and a full experiential knowledge of the Son of God, and for the members of the Church to live up to God’s opinion of them, no longer being tossed around by every wind of doctrine (Ephesians 4:11-16).

Being good stewards of our Spiritual gift

Each one of us, when we are placed into the body of Christ by the Holy Spirit, is given a spiritual gift (1 Corinthians 12:13; 1 Peter 4:10; each one receives a gift). As part of the Body of Christ, we are to use our gift for the edification of the saints (Ephesians 4:12).  In 1 Peter 4:10, we are instructed to use our gifts to serve others within the Body of Christ in a similar manner as a steward acts. Just as Peter likens an elder to a steward, here he compares you to a steward in the realm of your Spiritual gift. You should be dispensing your Spiritual gift to the other saints to supply what they need for their edification.

An Elder is like a steward in the realm of providing Spiritual food for the Church. However, since we all are a part of one Body, and the Body has many parts, all of the other saints also have a part in providing for the Body (Ephesians 4:12; 1 Corinthians 12:12-27). The active Spiritual gifts today are: Evangelist (Ephesians 4:11); Pastor, even teacher (Ephesians 4:11); serving (Romans 12:7; although διακονία is used, it is not used as the position of a deacon; rather as a gift to serve others within the body. This one helps or serves the church by taking on any menial task in the church and providing assistance to the saints in need.); helps (1 Corinthians 12:28); teacher (Romans 12:7 Different from a pastor); exhorter (Romans 12:8); giving (Romans 12:8); faith (1 Corinthians 12:9); administration (1 Corinthians 12:28 κυβερνήσεις a governing, government) organization (Romans 12:8 προϊστάμενος to be over, to superintend, preside over); and mercy (Romans 12:8). Each one of us who are in the Body of Christ has been given one of these Spiritual gifts and we are to use that gift similar to how a steward would provide for the needs of the household, dispensing it accordingly to fulfill the needs of the saints.

Spiritual gifts were given to the Church in its infancy so that the Saints could receive instructions from God on how to live properly in the dispensation of grace before the completion of the revelation God was presenting through the Apostles. The gifts that are no longer active are: Apostle (Ephesians 4:12); prophet (Ephesians 4:12); the word of wisdom (1 Corinthians 12:8 wisdom is using knowledge correctly); the word of experiential knowledge (1 Corinthians 12:8 this is a knowledge that related to how the church was to function – and experiential knowledge.); gift of healings (1 Corinthians 12:9); working of miracles (1 Corinthians 12:10); discerning of spirits (1 Corinthians 12:10); speaking in another language (1 Corinthians 12:10 – this is a language that is known and goes to the point of being accurate even to the dialect, Acts 2:7-11. It was used to proclaim the wonderful works of God.); and interpretation of languages (1 Corinthians 12:10 the ability to understand what another person, who is using their spiritual gift of speaking in another language, is saying when they are not speaking in your language.) These gifts are no longer in use because we now have the full revelation (the Bible in its entirety; 1 Corinthians 13:7-10; the thing in part is revelation. Once the revelation has been completely given, the gifts that are used to bring and validate the Word of God are no longer necessary.) God is not giving any new revelation. Therefore, all the gifts that relate to and provide proof of revelation are no longer required.

The active gifts are all gifts that have to do with edifying the Church and allowing it to function properly. Each gift is of great importance to the Body; no gift is greater than any other gift. As a part of the Body of Christ, you need to be dispensing your gift to the saints, regardless of what it is, or whether others see you using it, for just as preaching and teaching are vital for the health of the Body, so is administration, organization, faith, helps, ministries, mercy, giving, and exhortation.

Through the use of οἰκονόμος and οἰκονομία, God reveals in Scripture that there are different dispensations. Each of these dispensations has different standards, which a steward appointed by God dispenses. Therefore, we can define a dispensation as a period of time in which God administers standards through a steward by which those who are in the household ought to live. By taking God at His Word and dividing Scripture properly, we begin to understand what God expects of us. It also becomes clear that not every part of Scripture is for our practice. Since we are in the dispensation of Grace, we must understand how God expects us to conduct our lives. We are not under law, so what is the standard then? We determine this by rightly dividing the Word of God and applying to our lives only the sections that address the saints of the dispensation of Grace.

Although we do not apply the standards of other dispensations to how we live, that does not mean they are of no value to us. We can learn through the failures of other dispensations what not to do (1 Corinthians 10:11). Adam failed because he knowingly broke the law of God (2 Timothy 2:14; Adam was not deceived by Satan). The results of his disobedience affected the entire human race (Romans 5:12-21).  Our conscience cannot be trusted because, when mankind was to govern themselves by their conscience to do what is good, they failed. Their thoughts became completely corrupted (Genesis 6:5). Before trusting our conscience, we should make sure it lines up with what God says. During the dispensation of government, the refusal of man to govern himself resulted in the complete rejection of God, to the point that men changed the image of the incorruptible God to that of corruptible man, beasts, and insects (Romans 1:19-32).  In the dispensation of Promise, all the Jews had to do was to take God at His Word; however, they chose to show God through their actions how righteous they could be before Him (Exodus 19:8).  The dispensation of Law shows us that by our actions alone we cannot please God (Romans 3:20). Ephesians 3:2 states that God gave Paul the dispensation of grace. This is the dispensation that we are in now. We are to live by faith, taking God at His Word, not by any law (Romans 1:17). Will we fail? Will we not learn from the past? Since God has given us information on the next dispensation, we can also learn from it.

During the dispensation of the fullness of times, men who live upon the earth will enjoy a perfect environment.  Satan will be bound, the world system will be destroyed, the law of God will be written upon their hearts, and Christ will reign over the earth in the New Jerusalem. However, even in such perfect conditions, mankind ultimately rejects God.

In considered the usage of οἰκονόμος and οἰκονομία, we can see that they play a significant role in our understanding of Scripture. God divides mankind’s history into households. Therefore, we should take the same approach to Scripture and apply only the sections of God’s Word to our lives that are addressed to those in our dispensation. Besides understanding that we should divide Scripture, the study of οἰκονόμος and οἰκονομία also teaches us that, in a similar manner as a steward, we should use our Spiritual gift for the edification of other saints. God has put us in the Body of Christ and has supplied us with what we need to function as members of Christ’s Body. Just as a Pastor is similar to a steward in giving the saints what they need from God’s Word to grow spiritually, so we should use our gift so that others may grow, while rightly dividing God’s Word.

And those who are of Christ have crucified the flesh with its passions and strong desires (Galatians 5:24).

Since we are immersed into Christ’s death, we are also raised to walk in newness of life (Romans 6:4). The Christian who counts this to be true and then yields his members to righteousness experiences the freedom he has in Christ from his sin nature (Romans 6:11, 13). The sin nature cannot work out what it desires in Christ (Romans 6:6). As the Christian yields, the way he governs his life will be according to the desires from the Holy Spirit, Who produces desires within him that are against the strong desires from the sin nature (Galatians 5:16–17). This is not a life lived by law, but freedom in righteousness (Galatians 5:18).

Those then who belong to Christ have crucified the flesh. Since the flesh has been crucified with Christ, its passions and strong desires are separated and crucified along with it. Passions is a word that can also be translated as suffering; however, this suffering is from a strong and barely controllable emotion. Thus, it is a compelling desire that will cause pain due to the intensity and focus in the pursuit of obtaining it. Since Christ suffered in this way for us, we are to arm ourselves with the same frame of mind. For the one who suffers in the flesh ceases from sin (1 Peter 4:1). This suffering is from passion in the flesh that desires to work out its strong desires. When we refuse to satisfy the desires from the flesh, some of them will cause pain; however, as we focus our mind on the things above and seek after the righteous desires the Holy Spirit produces in us, His desires will push against the desires from the flesh so that we gain freedom from its passions and strong desires (Galatians 5:17).

Since in Christ we crucified the passions and strong desires from the flesh, we are to now live the remaining time in the flesh to the desirous will of God, not to the strong desires of men (1 Peter 4:2). Where the Spirit is, there is freedom (2 Corinthians 3:17).

Then the highborn men said to Lot, “Do you have anyone else here? Son-in-law, your sons, your daughters, and whomever you have in the city, take them from this place, because we will bring this place to ruin, for the outcry is great before the LORD and the LORD has sent us to ruin it (Genesis 19:12–13).

Lot is warned by the angels of the destruction coming upon not only the city, but the entire valley. When Lot spoke to his sons-in-law, warning them of the coming destruction, they took him as though he was joking (Genesis 19:14). As morning dawned, the angel hastened Lot to rise and leave. He is to take his wife and two daughters with him lest he be consumed in the punishment of the city (Genesis 19:15). Lot lingered, so the two men took him, his wife, and daughters by the hands and led them out of the city (Genesis 19:16).

The angels tell Lot to flee to the mountains and not to look back with concern or stay on the plain (Genesis 19:17). Lot begs them to permit him to go into a city close enough for him to flee to, fearing that in the mountains he will lose his life (Genesis 19:18–20). Zoar is saved because of Lot’s plea for a safe place in the plain to escape the coming judgment on the valley (Genesis 19:21). Once Lot is safely in the city, the LORD will bring judgment down upon Sodom and Gomorrah for their wickedness, leaving a witness for all those who follow in their ways (Genesis 19:22–25; 2 Peter 2:6).

You have heard that it was said, do not commit adultery. I say to you that everyone who looks at a woman with the purpose to strongly desire her, already has committed adultery in his heart. And if your right eye scandalizes you, take it out and cast it from you; for it is together profitable to you in order that one of your members should perish and not your whole body cast into Gehenna . And if your right hand scandalizes you, cut it off and cast it from you; for it is together profitable in order that one of your members perish and not your whole body is destroyed in Gehenna (Matthew 5:27–30).

There is a major error based on these passages that is propagated in Christianity today by false teachers. These verses are used to support the false teaching that you can sin in your mind. This claim is strengthened by many mistranslations in our English versions of the Bible, which were intentionally modified to support it. That statement may seem a bit harsh, but let’s look at what this passage actually states in Scripture and context so you can make a determination for yourself.

During the Sermon on the Mount, Jesus states the laws of His kingdom to the Jews. There are no Christians at this time, nor has any revelation been given that there will be a Church. If Satan and the leaders of this age knew what would happen by putting Christ to death, they would never have crucified the Lord (1 Corinthians 2:8). Jesus is only addressing Israel; therefore, it cannot be applied to Christians. What Jesus states in His message is not meant to change, explain, or clarify the meaning of the Mosaic Law. He has already stated that He did not come to lose the law or the prophets, but to fulfill them (Matthew 5:17). Not one jot or tittle will be removed from the law until it is fulfilled (Matthew 5:18). Therefore, when it comes to Christ’s statements in the Sermon on the Mount, “You have heard, but I say to you,” He is not giving His insight into the Mosaic law; he is laying down a new law.

In Jeremiah 31:33, the prophet foretells of a time when God will make a new covenant with the house of Israel. Under this new covenant, His law will be written on their inner parts, upon their hearts. When this happens, no one will need to teach his neighbor about God, for everyone will know the Lord (Jeremiah 31:34). Since covenants cannot be modified once they are made (Galatians 3:15), the only way to remove the Mosaic law is for the testator to die (Hebrews 9:16–17). Once the law is removed, it is not revised and added again. The Mosaic law is a rational law (Romans 7:14). It was given so that through it we could learn about our sin nature and our inability to work out righteousness because of its control over us (Romans 7:7). Christians are not under law, yet adultery for a Christian is still a sin because it is an act contrary to God’s standards for the Church (Romans 6:14). Therefore, it is reasonable that during the Millennial kingdom, adultery will still remain a sin. However, Jesus does not say, “If you commit adultery, you have sinned.” Rather, He addresses what is going on in the mind.

Sin is an action; an act of lawlessness (1 John 3:4). Sin is always exterior to the body (1 Corinthians 6:18). For sin to come out, a determination must occur in the mind to fulfill the strong desire that is contrary to God’s expectations of conduct. James explains the process we go through that produces sin in James 1:14–15. We are tempted, determine to give in to temptation, and then commit sin. The acceptance of the temptation as our own, joined with the determination to fulfill it, is a trespass that happens within the mind and is described as conception. Sin is then born from this trespass. Jesus’ statement does not change this process. The man is looking at a woman for the purpose of strongly desiring her. This is a trespass, not a sin.

In Ephesians 2:1, Scripture reveals that trespass and sin are distinct. In Romans 5:12, Adam’s sin brought physical death to all humans. In Romans 5:17, Adam’s trespass resulted in spiritual separation from God for all men. A trespass is an aspect of unrighteousness, but it cannot be sin since we were dead in both our trespasses and sins. Yet, all sin is unrighteous (1 John 5:17).

When Jesus stated, “everyone who looks at a woman with the purpose to strongly desire her, already has committed adultery in his heart”, He is not changing what a trespass or sin is; rather, He is changing where the bar is set for judgment. God is not imputing trespasses to men today (2 Corinthians 5:19). However, in Christ’s kingdom righteousness will rule (Hebrews 1:8–9; Isaiah 32:1). Therefore, all who scandalize and all who practice lawlessness will be punished (Matthew 13:41). God will impute their trespasses to them because the environment has changed. Satan is bound, the world system is destroyed, and God’s law is written on their hearts (Revelation 20:2; Psalm 2:8; Ezekiel 36:26-27). These are not conditions we face today.

When a man looks upon a woman with the purpose to strongly desire her, he is committing a trespass, not a sin. In the Millennial Kingdom, the Kingdom of the Heavens, since God’s law is written on the heart and therefore known, this man has to intentionally violate what he knows is God’s standard to even permit the thought of desiring another man’s wife to take hold. This is then a blatant trespass, for which he will be held liable. For the Christians, as sons, we are to train our senses to discern what is proper and what is wrong (Hebrews 5:14). Since our mind is to be framed on things above where Christ is seated at the right hand of God, not on the things of this earth, when a man looks at a woman for the purpose of committing adultery with her, he is unrighteous and not framing his mind correctly (Colossians 3:1–3). Adultery is a work of the flesh (Galatians 5:19). When a Christian is walking by the Spirit, he will not fulfill the desires from the flesh (Galatians 5:16–17). Thus, this type of mindset is not one of maturity and is to be rejected by the grace believer. Although today God is not imputing trespasses, when a Christian determines to do something against God’s standards, he is in an unrighteous state. This state of mind will lead to sin unless he takes the way of escape (1 Corinthians 10:13).

In the Millennial Kingdom, a man who determines to violate God’s law is held accountable for that decision, even before it becomes a sin. Unlike today, since the Jews in the Kingdom of the Heavens will know God from their youth, having his law written on their heart, such a determination in the mind will scandalize them. Out of an act of mercy, God permits that man to remove the offending part, lest he be cast with it into Gehenna (Matthew 5:29–30). In direct contrast to this, the Christian is to confess his sin, not trespass, and take the way of escape (1 John 1:9). Confession is agreement with God that his action is sin. When the temptation is still in his mind, even if he has determined to perform it, he is to take the way of escape before he works out the desire to produce sin (2 Corinthians 10:4–5).

Learn about ways to escape temptation and overcome sin at TheChristianLife.org. Victory over the sin nature: Know, reckon, yield. Overcoming Satan: the armor of God. Crucified to the world: We live in it, but are not of it; therefore, we do not abuse it.

Behold, he comes with the clouds and every eye will discern Him, even the ones who pierced Him. And all the tribes of the earth will mourn over Him. Yes! Amen! (Revelation 1:7).

When Christ returns to earth at the end of the Tribulation Period for the second time, He is coming to claim what is rightfully His (Psalm 2:8). In that return, clouds of myriads of saints will come with Him (Jude 14). These are the Church saints, now resurrected and forever with the Lord, who were snatched from the earth just over seven years before this event occurs (1 Thessalonians 4:17).

The tribes of the earth refer to the twelve tribes of Israel. At the time of Christ’s second coming, Israel will be in the wilderness awaiting the arrival of the Messiah (Revelation 12:14). During her time in the wilderness, the unbelievers will be purged from the nation (Ezekiel 20:35-38). When they see Him, the realization of what they have done will be made clear to them. They are the ones who pierced their Messiah two thousand years ago (Matthew 24:30). As this becomes clear, the tribes of the earth will mourn because of what they have done and become zealous for their God (Zechariah 12:10).

And know that the LORD has set apart the pious to Himself; the LORD hears when I call to Him. (Psalm 4:3).

In this psalm, David cries out to the LORD for favor and to hear his intercession against the unrighteous (Psalm 4:1). He turns to the sons of men, asking how long they will turn their honor into shame. They love doing things that produce no value and seek out deceptive things (Psalm 4:2).

However, the LORD knows how to set apart those who are pious. Pious is holiness, being set apart unto God, in action. Thus, these are the ones who followed God’s commandments in their daily conduct. In Psalm 16:10, “pious” is used concerning the Messiah, predicting His resurrection. The LORD would not permit His pious one to see corruption. In Acts 2:27, when Peter declares the resurrection of Christ to the Jews in Jerusalem, he quotes Psalm 16:10, connecting the Hebrew meaning of the word to the Greek word for “pious”.

The pious today are those who belong to Christ. Therefore, the men are to lift up pious hands, apart from wrath and disputing, as they express a proper opinion of who God is and what He has done (1 Timothy 2:8). The women are to adorn themselves in a manner that honors that they belong to Christ and are to display their godliness in good works (1 Timothy 2:9). Thus, through their conduct, both the men and women of the Church display their holiness in Christ.

David continues by encouraging the pious of his day not to sin in their anger, but to speak in their hearts on their beds and be still (Psalm 4:4). Rather than speaking against the unrighteous, they are to sacrifice the sacrifices of the righteous and trust in the LORD (Psalm 4:5). He then notes that many ask who will show them good (Psalm 4:6).

In David’s day, Israel was under the Mosaic Law. As he writes this psalm, the burden of those who do not abide by the law to honor God sits on his mind. Rather than honoring God in their actions, they go after vain and deceptive things. In like manner, today we have many in our assemblies claiming to be Christians who do not honor God and live by grace. We are in the time of the Laodicean assembly, which describes the predominant condition of Christianity today as those who seek after wealth above proper doctrine (Revelation 3:17). Paul warns us that in these last days we will be in perilous times. Not times of great physical distress, but times marked by a lack of truth (2 Timothy 3:1–5). As in David’s day, the Church is also distressed by those who go after vain things such as worship services that are more characteristic of a worldly concert and messages that focus on good feelings and self-help rather than the truth of God’s word.

As David closes the Psalm, he knows he will lie down in peace in his death, for the LORD alone makes him dwell in safety (Psalm 4:8).

And the decree went out and they began to kill the wise men. And they sought Daniel and his companions to put them to death. Then Daniel with counsel and wisdom answered Arioch, the captain of the king’s guard, who went out to kill the wise men of Babylon (Daniel 2:13–14).

After the engravers, conjurers, and sorcerers could not provide the content of the king’s dream and its interpretation, Nebuchadnezzar order them to be killed. All of the wise men of Babylon were to be killed because their failure showed they had no real ability to perceive mysteries nor direct access to the gods.

When Arioch came to slay Daniel and his companions, Daniel asked him why the decree was so urgent (Daniel 2:15). After Arioch declared to Daniel why the decision was made, Daniel went in to the king to speak with him. He asked Nebuchadnezzar to give him time so that he could reveal the interpretation of the dream to him.

None of the other wise men of Babylon even dared to suggest they could know the dream and interpret it, but God had given Daniel the ability to interpret visions and dreams (Daniel 1:7). Therefore, Daniel and his companions sought compassion from God concerning this secret to save them from the hand of Nebuchadnezzar (Daniel 2:17–18).

God responded to their inquiry and revealed to Daniel the dream in a night vision (Daniel 2:18–32). With the understanding of the dream and its interpretation, Daniel informs Arioch and is quickly taken before the king (Daniel 2:24–25).

When Satan tempted Jesus, his final offering was the kingdoms of the world system he had built. To obtain these, all Christ needed to do was worship him (Matthew 4:8–9). In response, Jesus rebuked Satan, sent him away, and stated that worship is given only to the LORD and that religious service will be rendered only to Him (Matthew 4:10).

In Paul’s letter to the saints in Rome, he expresses his strong desire to come to them. Using God as his witness—whom he religiously serves in the gospel of His Son—Paul declares how he continually remembers them (Romans 1:9). As a servant of Jesus Christ, he was appointed to the gospel of God, which He promised before through His prophets and holy Scriptures concerning His Son (Romans 1:1). This message of good news does not bring shame, but has an inherent ability to save (Romans 1:16). Paul serves God in this manner with a clean conscience, for what he speaks and does is based upon truth (2 Timothy 1:3).

Rendering religious service is not a term restricted to Judaism or Christianity. Those who reject God exchange the truth of God for the lie: independence from God. These ones hold in reverential awe and religiously serve creation, rejecting the true Creator (Romans 1:25). The reality of God’s eternal power, seen through creation, is undeniable. Therefore, those who reject God do so by changing a proper opinion of who He is into that of corruptible man, beast, and even creeping things. While professing themselves to be wise, they display their foolishness by worshiping creation while rejecting the Creator.

Those of the Church belong to the circumcised in spirit, who render religious service to God in the spirit, while having no confidence in the flesh (Philippians 3:3). This religious service involves our bodies and how we conduct our lives. It is our reasonable religious service to present our bodies as a living sacrifice (Romans 12:1). Thus, we all should know how to possess our vessel in sanctification and honor as children of God (1 Thessalonians 4:4).

The religious service offered under the Levitical order did not have the ability to send away sins or cleanse the conscience because it used the blood of bulls and goats for the purifying of the flesh. However, Christ is the mediator of a better covenant, built upon better promises (Hebrews 9:15). Therefore, His blood cleanses even our conscience from dead works so that we may religiously serve the living God apart from the works of the flesh (Hebrews 9:14). Therefore, our religious service is not based upon works of the law; rather, we religiously serve God in our spirit in truth, giving Him credit for who He is and what He has done.

The food is for the stomach, and the stomach is for the food, but God will render useless these [stomachs] and these [foods]. But the body is not for fornication, but to the Lord and the Lord to the body (1 Corinthians 6:13).

The Kingdom of God is not concerned with eating and drinking, but with righteousness, peace, and joy in the Holy Spirit (Romans 14:17). Peace comes from possessing an unruffled mind, which is a result of framing the mind on things above and walking by the Spirit (Romans 8:4; Galatians 5:22–23). Joy is contentment in any situation. We are to be content in this world with food and clothing, for we brought nothing into the world and will take nothing out of it (1 Timothy 6:5). Therefore, godliness with contentment is great gain (1 Timothy 6:5). By contrast, those whose end is destruction and glory is in their shame set their stomach as their god and their mind on earthly things (Philippians 3:19).

Since we are now free in Christ from the elementary principles of the world system: touch not, taste not, handle not, the observation of days, we are permitted to partake of anything when it is done with supplication and thanksgiving (1 Timothy 4:4–5). Yet the body is not for fornication. Therefore, our freedom is not to be used as a cloak for doing wrong (1 Peter 2:16). We are now slaves to righteousness in Christ (Romans 6:18).

Sexual purity is an important aspect of our Christian life. Fornication—sex outside of marriage—is not to be named among the saints, for we are all to know how to possess our vessels in sanctification and honor (1 Thessalonians 4:4; Ephesians 5:3). As part of a new creation, in which Christ is the head and we are the body (Ephesians 1:22–23; 2 Corinthians 5:17), our bodies are not to be joined with a harlot, for they belong to the Lord (1 Corinthians 6:15).

as Sodom and Gomorrah and the cities around them in this same manner indulged in illicit sexual relations and went after a different kind of flesh, publicly exposed as an example, having undergone punishment of eternal fire (Jude 7).

As Jude continues to remind the saints that those who have crept in are marked for judgment, he gives examples of how God judged unbelievers and the wicked to show what awaits those who follow their paths. He comes to Sodom and Gomorrah, two cities in the plush, green valley of Siddim that followed the ways of the demons who left their first estate and went after another kind of flesh.

God destroyed Sodom, Gomorrah, and the entire valley, save for one city, because of a righteous man in the city. He did so by lightning and fire as an example of the judgment that awaits all those who perform such wickedness and follow their paths of perversion (2 Peter 2:6).

God knows how to deliver the godly from temptation and to reserve the unjust under punishment until the day of judgment (2 Peter 2:9–10). In their wickedness, they reject God and manipulate the saints, but these actions only bring greater judgment upon them because a quality of God’s wrath rests upon them (Romans 1:18).

Although the Church will deal with such men, we are to contend for the faith, once for all delivered to the saints, and reject those who seek to turn the grace of God into licentious living and deny the only true Despot, Jesus Christ (Jude 4).