And this is the inscription that was written: MENE, MENE, TEKEL, UPHARSIN (Daniel 5:25).

Belshazzar was the final king of Babylon. Although Nabonidus was the king, Belshazzar, his eldest son, held the co-regency with him. For centuries, Belshazzar’s position was questioned; however, the discovery of the cuneiform inscriptions in 1879—specifically the Nabonidus Chronicle—resolved the contradiction with other historical records. Belshazzar was Nebuchadnezzar’s grandson and thus knew what had happened to his grandfather.

Although Babylon was at war with Cyrus the Great of Persia, Belshazzar held a drinking party with a few thousand of his lords (Daniel 5:1). He was not concerned about the attacks because of the fortifications his grandfather had built for the city of Babylon. During this event, Belshazzar desecrated the instruments from the Temple of God that Nebuchadnezzar brought to Babylon (Daniel 5:2–3).

After using the instruments of the LORD to praise the gods of silver, bronze, iron, and wood and stone, a hand writing on the wall appeared to Belshazzar (Daniel 5:5). This caused Belshazzar’s knees to shake in terror (Daniel 5:6). To understand what was written, Belshazzar called on the astrologers, Chaldeans, and soothsayers, offering the third position in the kingdom to anyone who could interpret the writing (Daniel 5:7). To his dismay, none of them could understand the writing on the wall (Daniel 5:8).

Because of the words of the king and his lords, the queen came to the banquet and spoke with the king (Daniel 5:10). She told him about Daniel, whom his father had found to have the spirit of the Holy God with him (Daniel 5:11–12). Belshazzar immediately called for Daniel and asked what the writing on the wall meant (Daniel 5:13–16).

Daniel had no interest in the king’s gifts. Still, he chose to tell him what was written on the wall (Daniel 5:17). He began by recounting all that the LORD had shown Nebuchadnezzar, because Belshazzar should have humbled himself, knowing all that had befallen his grandfather because of his pride (Daniel 5:18–21). However, Belshazzar did not humble himself; rather, he lifted himself against the LORD of the heavens (Daniel 5:22–23).

Daniel then informs the king of the interpretation and meaning of each word. He explains the first two repeated words to mean that God has numbered Belshazzar’s kingdom and it is finished. מְנֵ֥א (menē) is derived from an Aramaic word used for measures (Daniel 5:26). The duplication of this word indicates a measurement of value for both the days of Belshazzar’s life and his kingdom. תְּקֵל (teqēl) conveys a weight used in balances. Belshazzar has been weighed on the balance and found wanting (Daniel 5:26). Both his personal moral character and works were evaluated. Daniel changes the last word—פַּרְסִין (parsīn)—from plural to singular in his interpretation to emphasize the fall and division of the kingdom (Daniel 5:28).

Belshazzar immediately proclaims Daniel third in the kingdom; however, that very night Belshazzar’s life would be taken from him, and his kingdom would be turned over to Darius the Mede (Daniel 5:29–31).

Help, LORD, because the kind man comes to an end, because the faithful disappear from among the sons of man (Psalm 12:1).

When the worthless are exalted among men, the wicked prowl on every side (Psalm 12:8). They speak vanity to their neighbors, flattering with the lips while speaking from a double heart (Psalm 12:2). A double heart is a person whose loyalties are split.

The LORD will cut off the flattering lips and the tongue that speaks proud things (Psalm 12:3). The wicked say they will prevail with their tongue, for there is no master over them (Psalm 12:4). The LORD will rise against the violence to the poor, and hear the cries of the afflicted (Psalm 12:5). The words of the LORD are like pure fine silver (Psalm 12:7). He will keep them and preserve them from this generation perpetually (Psalm 12:6).

When men reject kindness, the wicked flourish. Paul quotes the Psalmist in Romans 3:12, saying no one does kindness. James describes the double-souled man, who is unstable in all his ways (James 1:8). Both Paul and James describe the unrighteousness that resides in the lips of men (Romans 3:13; James 3:5–6).

Even today among the Church many rise who speak perverse things, drawing away disciples unto themselves (Acts 20:30). False teachers change the grace of God, corrupt the mind from the simplicity that is in Christ, and change godliness into gain (Jude 4, 2 Corinthians 11:3; 1 Timothy 6:5). They teach another gospel, claiming salvation by works; yet, many assemblies accept them (2 Corinthians 10:16). Salvation comes by believing the facts of the gospel: Christ died on behalf of our sins and was raised on the third day according to the Scriptures (1 Corinthians 15:1–4). Adding anything to this message, including making Jesus the Lord of your life and repenting of sins, is false. Along with false gospels, they bring another spirit (2 Corinthians 10:16), claiming special gifts and authority never given to the Church. With smooth speech, they cause the hearts of the simple to wander from the truth (Romans 16:18).

Just as in David’s days, even today men grow worse in their deception (2 Timothy 3:13). However, the Lord is not slack in His promises, as some count slackness (2 Peter 3:9). He knows how to preserve the unrighteous for judgment (2 Peter 2:9). Therefore, let us not walk in their path, rejecting the works of darkness and walk in the light, for the night is well spent; the day is coming (Romans 13:12).

But you, brethren, remember the utterances from that which was spoken before by the apostles and the Lord Jesus, that they said to you upon the last time there would be scoffers going about according to their own strong desires of ungodliness. These are divisive ones, soulish, not having the Spirit (Jude 17–19).

Although men and women have crept into the Church and changed the grace of God into promiscuous and unprincipled disregard for acceptable rules, moral standards, and restraints, Jude encourages us to remember the utterances from the apostles and our Lord.

These men and women bring shameful practices into the Church disguised as worship and service to God. They follow the way of Cain, teaching righteousness by works. And they merchandise the saints for their own profit and political status (Jude 11). In going after the way of Korah, they reject the authority and hierarchy that the Lord has established. They place the pastor over the Church, create Elder boards to run the assembly, and even appoint women to the position of a pastor. All contrary to the utterances we received from the apostles and our Lord.

Peter reminds us of these last days we are in. As the Israelites had false prophets, we will also have false teachers among us (2 Peter 2:1). Many will follow their destructive ways (2 Peter 2:2). Paul states that in these last days men will grow worse, becoming fond of themselves, fond of money, boasters, proud, blasphemers, having a form of godliness while denying its inherent ability as they change the grace of god into financial gain (2 Timothy 2:1–5). We are to turn from such people!

Although we still have assemblies out from the assembly of Thyatira—Catholicism and her children—who teach the saints to commit spiritual fornication and worship idols through their religious practices and worshiping of saints (Revelation 2:18–29). And although we still have assemblies out from the assembly of Sardis—Reformed Theology—who have a name that is alive, but are themselves dead because they do not accept the true gospel (Revelation 3:1–6). We are in the last period of the Church on earth, the Laodicean assembly (Revelation 3:14). This assembly cares more about wealth than doctrine (Revelation 3:17). Many within this assembly are not Christians even though they make a claim to follow Jesus (Revelation 3:20). Rather than seeking God and His will, they go after their own desires, setting themselves up as champions of the faith, seeking large assemblies with multiple locations, and boasting about the wealth their assemblies have. All while ignoring proper doctrine and the truth. We truly are in the last days. Men are fond of themselves and money more than God.

Yet, our Lord still has a faithful assembly. Scripture describes it as a smaller assembly that God continues to provide for. This assembly follows the way of the Philadelphia assembly (Revelation 3:7). They hold to the Word of God and guard the Lord’s commandments to the Church (Revelation 3:10). Find and join these assemblies. They teach the Christian life. How to have victory over sin, Satan, and the world system (Romans 6:4–13; Ephesians 6:10–18; 1 Corinthians 7:31). They hold to proper doctrine of godliness, with contentment being great gain, not a person’s financial status (1 Timothy 6:6).

Just as Jude urges us, particularly in these last days, so let us keep firmly to the teachings of the apostles and our Lord, and get rid of those men and women who have entered into the Church, bringing in heresy and causing the saints to turn away from genuine godliness; and in the same way that Paul urges us, let us turn away from and reject their false teaching.

In Exodus 15:26, God gave Israel an ordinance. If they diligently heed His voice and do what is upright in His sight, He will put none of the diseases on them that He used to bring them out of Egypt. To walk upright, they were to give ear to His commandments and guard His statutes. Deuteronomy 6:18 reiterates these instructions to Israel. They are to do what is upright and good in the sight of the LORD, that all may be well with them.

When Asa became king, he did what was upright in the eyes of the LORD as his father David (1 Kings 15:11). He banished the perverted persons from the land and removed all the idols his father had made (1 Kings 15:12). He removed Maachah his grandmother from being queen mother and cut down the obscene image of Asherah (1 Kings 15:13).

The term ‘upright’ can also refer to the right course of action. In Jeremiah 18:4, God illustrates this with the metaphor of a potter who takes a flawed vessel and reshapes it in a manner that is upright for his intended use, making it clear to Israel that, in His hands, they are like clay in the potter’s hands.

The way of the fool is upright in his own eyes, but the one who heeds counsel is wise (Proverbs 12:15). Those who speak truth declare righteousness. The false witness only speaks deceit (Proverbs 12:17). There is a way that seems upright to a man, but leads to death (Proverbs 16:25). The person who labor’s for himself, the ungodly who digs up evil, the perverse man who sow’s strife, the violent man who entices his neighbor. The LORD weighs the hearts of men (Proverbs 21:2). To do righteousness and justice is more acceptable to the LORD than sacrifice (Proverbs 21:3).

The way of the LORD is upright, and all his works are done in truth (Psalm 33:4). The LORD is righteous, and His face is towards the upright (Psalm 11:7). The LORD is the One who declares a man to be righteous before Him (Genesis 15:6).

Uprightness does not carry over directly into the New Testament because the Christian is righteous in Christ (1 Corinthians 1:30). The closest concept to uprightness for the grace believer is doing what pleases God.

Pleasing (εὐάρεστος) denotes that which is acceptable in conduct. By using the renewed mind, the Christian can discern God’s will and thereby do what is pleasing to Him (Romans 12:2). It is acceptable to God for the grace believer to present his body as a living sacrifice (Romans 12:1). The one who is willing to give up his freedom concerning food for the sake of a weaker brother does what is acceptable to God and approved by men (Romans 14:18). We were once darkness, but now we are light in the Lord. Let us walk as children of the light, finding out what is acceptable to the Lord, while having no fellowship with darkness (Ephesians 5:8–11).

The Israelite who walked upright was obedient to the commandments from the LORD. The Christian, who is righteous in Christ, is well-pleasing in his conduct by doing God’s desirous will (Hebrews 13:20–21).

And let us not be incompetent in doing what is proper, for in its own time we will reap, when we are not discouraged (Galatians 6:9).

The good to which Paul refers in this passage concerns doing what is proper. As Christians, we are called to train our senses to discern between what is proper and what lacks character (Hebrews 5:15). We learn to do what is proper so that we may not be unfruitful (Titus 3:14). In facing the struggles of this life, we are to engage in the proper fight and lay hold of the eternal life we possess in Christ (1 Timothy 6:12).

Good refers to doing what is beneficial, while proper pertains to our conduct—acting honorably and maintaining a commendable appearance. Both qualities should characterize the Christian’s daily life. God has prepared good works for us to walk in (Ephesians 2:10). As we engage in these good works, we are to test all things and hold fast to what is proper (1 Thessalonians 5:21). We are called to overcome wrong with good, that is, by doing what is beneficial (Romans 12:21), and not to repay wrong with wrong, but to have regard for what appears proper in the sight of all men (Romans 12:17). God enables all grace to abound toward us so that we are sufficient in all things for good works (2 Corinthians 9:8); therefore, we are to be rich in proper works, ready to give and willing to share (1 Timothy 6:18–19).

We are not to be incompetent in doing what is proper. The New King James Version (NKJV) translates this term as “grow weary,” but it does not refer to physical or mental exhaustion. The original word is often translated as “evil,” signifying actions that lack character. Therefore, it conveys the idea of being ineffective or incompetent in one’s actions. Such conduct may result from tribulation (Ephesians 3:13) or even physical decline (2 Corinthians 4:16). Difficulties and persecution can cause us to lose focus on bearing fruit, leading to incompetence in doing what is proper. However, if we remain competent in our actions, we will bear fruit.

The second term Paul uses means to enervate. Although this is a less common word, it more accurately conveys the intended meaning than “lose heart.” In the NKJV and other English translations, these terms are often treated as synonymous, but they have distinct meanings. “Lose heart” does not pertain to determination; rather, the original word means to enervate, that is, to diminish mental or moral vigor and to feel weak or lacking in energy. This does not refer to physical exhaustion. When we become physically weary due to opposition from others, our souls may feel drained, resulting in enervation (Hebrews 12:3). When the Lord disciplines us, we are not to become discouraged or enervated, for the Lord child-trains those whom He loves (Hebrews 12:5). If others seem to escape consequences for improper actions while we are corrected, this is God’s way of guiding us and should not diminish our resolve to do what is proper.

We must not be incompetent in doing what is proper, nor should we become enervated simply because the fruit of proper conduct requires time to mature. Let us remain steadfast in doing what is proper, grounded in our identity in Christ, so that when He appears, we are found engaged in actions that pertain to eternal life.

And He said, “By Myself I have sworn, an utterance from the LORD, that on account of which you have done this matter and did not withhold your son, your only, that I will bless you and multiplying I will multiply your seed like stars of the heavens and like sand which is upon the seashore, and he will possess the gates of his enemies.” Genesis 22:16–17.

God proves Abraham’s faith by asking him to sacrifice the son of promise (Genesis 22:1–2). The Scripture records that Abraham followed God’s instructions without hesitation or question. He saddled his donkey, took wood and his son, and went to the place God told him to go (Genesis 22:3). Genesis does not reveal Abraham’s mindset; however, the book of Hebrews does.

God does not solicit anyone to do wrong (James 1:13). In Genesis 22:1, He tested Abraham to prove his faith to us. When addressing those who say they have faith but do not act on the belief they confess, James refers to Abraham’s actions. Abraham was not justified before God by works. His works displayed before men that he believed God (James 2:21–23). It is a true statement that faith produces works. Thus, faith without works is dead (James 2:24). However, this cannot be reversed. Works do not produce faith. Even Abraham was reckoned to be righteous before God through faith, not works (Galatians 3:6–9).

Abraham’s willingness to obey God’s command to sacrifice the son of promise stemmed from his conviction that his descendants would come through Isaac, as God had declared (Genesis 17:18–19). Why would he then sacrifice his son? Since Abraham knew the promise was through Isaac, the only logical result of his sacrifice was that God would raise him from the ashes (Hebrews 11:17–19).

Faith is taking God at His Word (Hebrews 11:1). It is the substance for that which is hoped for, and the evidence of accomplished deeds not seen. Today, our faith is tested by temptations (James 1:2–3). These temptations that come from either our sin nature, Satan, or the world, prove our faith for it quality. When we take God at His Word, we apply the defenses He gives us in Christ to overcome the enemy, who seeks to persuade us to do wrong. However, if our faith is not in God’s promise for victory, then it will fail. For desires from our sin nature, we apply the truth (Romans 6:4–6, 11, 13). When Satan attempts to overwhelm us, we apply the truth (Ephesians 6:10–18). Since we have been crucified to the world in Christ, we use it but do not abuse it (1 Corinthians 7:31; Galatians 6:14).

As a result of Abraham’s obedience, God made an oath to him. From Abraham would come a singular seed that would become numerous (Genesis 22:17). This promise is sometimes obscured in English translations due to the use of a singular pronoun in Hebrew to describe a seed as numerous as the stars and the sand. Paul clarifies in Galatians 3:16 that this promise refers to Christ. When God raised Christ from the dead, He created a new man (2 Corinthians 5:17). All who are saved today by believing the gospel for salvation (1 Corinthians 15:3–4) are immersed into this new creation (1 Corinthians 12:11–12). Thus, the singular seed is plural, and all those residing in Christ are sons of Abraham through faith (Galatians 3:7).

It is incorrect to assume that this oath nullifies the covenant of land given to Abraham’s descendants. The Church does not replace Israel (1 Corinthians 10:32). According to Revelation 3:9, those who falsely claim to be Jews are described as belonging to the synagogue of Satan. Once established, a covenant cannot be altered (Galatians 3:15). God will ultimately save a remnant of Israel, the physical descendants of Abraham (Romans 11:26).

Through Christ, all nations are blessed, as in Christ there is neither Jew nor Gentile; all are unified in one new body (Galatians 3:28). The Church exists under a better covenant, established on better promises (Hebrews 8:6). Consequently, Christian citizenship is in the heavens, not upon the earth (Philippians 3:20).

For where your treasure is, there also will be your heart (Matthew 6:21).

As Jesus continues to speak to Israel concerning the rules of the kingdom of the heavens, He comes to the issue of wealth. A man cannot serve two masters. He either serves God or money (Matthew 6:24). Therefore, they are to stop storing up their treasures upon the earth where moth and rust can destroy, and thieves can steal it (Matthew 6:19). The treasures stored in heaven are protected from being eaten or stolen (Matthew 6:20).

In the parable of the sower of seeds, Jesus describes the seeds that fall among the thorns. These are the Jews who hear the word of the kingdom, but the cares of this world and the deceitfulness of its riches choke out the word, and they become unfruitful (Matthew 13:21). In Matthew 19:16, a wealthy man came to Jesus and asked how he could obtain eternal life. He had obeyed the commandments from his youth. (Matthew 19:17–20). However, the young man had an issue that was preventing him from following Jesus. He was very wealthy and did not want to lose his earthly wealth. Therefore, Jesus instructed him to sell all his goods and follow Him (Matthew 19:21). Jesus’ instructions had nothing to do with the man’s possessions; they addressed his heart. Where your treasure is, there your heart will also be. As a man obedient to the commandments, he should have recognized Jesus as the Messiah and been willing to follow Him at any cost (Mark 10:21).

In the Sermon on the Mount, Jesus is addressing this same issue. If the Jews are after worldly possessions, they will not follow God. However, if their focus is on treasures in heaven, then they will not serve mammon (Matthew 6:24). In the Millennial Kingdom, God the Father will provide all that the Jews need for their daily life. Therefore, they are not to concern themselves with worldly riches (Matthew 6:25).

The Jews are not to be as the Gentiles, who run after worldly possessions (Matthew 6:32). They are to seek the kingdom of God and His righteousness (Matthew 6:33). The Kingdom of God refers to the state of the Son’s kingdom after He turns it over to the Father and righteousness settles down and feels at ease (1 Corinthians 15:24). This happens at the end of the Millennial Kingdom, putting an end to all rule, authority, and power when this heavens and earth are destroyed, and a new heavens and earth are created in which no unrighteousness will ever reside (2 Peter 3:13). Even during the Millennial Kingdom, when Israel possesses the land and is a nation of priest, they are to focus on the coming Kingdom of God, not earthly things.

Christians do not have earthly possessions. Their citizenship is in the heavens (Philippians 3:20). The grace believer is not instructed to store up his treasures in heaven. The treasure he has on this earth is possessing eternal life in an earthly vessel (2 Corinthians 4:7). In Christ all the treasures of wisdom and knowledge are hidden for the grace believer (Colossians 2:3). When it comes to the things of this world, the Christian has been crucified with Christ to them (Galatians 6:14). Therefore, Christians are to use the world, but not abuse it (1 Corinthians 7:31). They are to be content with food and clothing, knowing that godliness with contentment is great gain (1 Timothy 6:6–8). The fondness for money is a root of wrong (1 Timothy 6:10). Those who determine to be wealthy in this world fall into a snare and bring all types of harmful desires into their lives (1 Timothy 6:9). It is the false teachers among the saints that claim wealth is godliness (1 Timothy 6:3–5). The Christian is not to be fond of the world, nor express love towards it (1 John 2:15; James 4:4).

Israel, on the other hand, is promised health, wealth, and happiness. Therefore, Christ instructs them not to store up treasures on earth (Matthew 6:19). The things that their eyes are focused on show what is in their heart (Matthew 6:22–23). They are not to concern themselves with tomorrow, for God knows what they need (Matthew 6:32, 34). Instead, they are to seek the Kingdom of God, which relates to salvation (Matthew 6:33).

And to the messenger of the assembly in Sardis, write, “These things says the One who holds the seven Spirits of God and the seven stars. I know your works, that you have a name that you are alive, but you are dead.” (Revelation 3:1).

The fifth period of the Church on earth is characterized as an assembly that possesses a reputation for being alive, yet is spiritually dead. This condition is attributed to the emergence of Reformed Theology (Calvinism), which facilitated the inclusion of many unbelievers within the assembly. The doctrine of predestination, present only in certain translations of the Bible, enabled the proliferation of alternative gospels within the church. If salvation is understood as predetermined before the foundation of the world, the necessity for a precise articulation of the salvation message diminishes (1 Corinthians 15:3–4). In the absence of the message of the cross, emphasis shifts toward works-based salvation. The removal of the offense of the cross allows individuals to claim Christian identity with minimal doctrinal commitment (Galatians 5:11). Salvation is then perceived as contingent upon personal actions such as admitting sinfulness, seeking forgiveness, repenting, accepting Jesus into one’s heart, or making Jesus the Lord of one’s life. Although salvation is professed to be by grace through faith, the underlying teaching promotes a works-based approach to salvation and Christian living (2 Peter 2:19).

Reformed theology rejected certain teachings associated with Catholicism, yet it also set aside doctrines received from the Apostles (Revelation 3:3). Specifically, it dismisses the seven dispensations outlined in Scripture, as well as the two covenants given to Abraham and his descendants regarding the land and the promise in Genesis 22:17 (Galatians 3:16) concerning the Messiah (Ephesians 1:10; 3:2; Hebrews 3:5). These doctrines are replaced by a framework that emphasizes two covenants: a covenant of works with Adam, requiring perfect obedience for life, and a covenant of grace with Christ, offering salvation by grace through faith to all believers throughout history. This perspective asserts that Jesus is present throughout the entirety of Scripture and that all believers, even prior to the revelation of his name and the cross in the Old Testament, were required to believe in his sacrificial death (Luke 1:31; 1 Corinthians 2:8).

The assembly in Sardis represents the prevailing state of the Church from approximately AD 1520 to AD 1730. During the Reformation period, Protestant scholasticism and pietism emerged as movements intended to counter Catholicism, resulting in the development of rigid and highly ideological orthodoxies, exemplified by creeds such as the Westminster Confession of Faith.

Although numerous assemblies continue to identify as Reformed or Covenant, the majority now reflect the contemporary condition of the Church, characterized by the Laodicean approach, which prioritizes material wealth over doctrinal integrity (Revelation 3:17). The ongoing influence of rejecting the authentic gospel continues to affect the Church, resulting in many congregations comprised of individuals who claim Christian identity based on alternative gospels, receive a different spirit, and even follow another Jesus (2 Corinthians 11:4; Galatians 1:7).

It is essential to adhere to the traditions and faithful teachings delivered by the Apostles (2 Thessalonians 2:15; Titus 1:9). Salvation is granted by grace through faith, not out from works (Ephesians 2:8). The gospel message possesses the inherent ability to save (Romans 1:16). Faith in Christ’s death on behalf of sins, burial, and resurrection three days later, just as Scripture stated would happen, is the only bases for salvation (1 Corinthians 15:3–4). Stop being fooled by these false teachers who profess salvation by faith alone in Christ alone, yet reject the message of the cross. For those who are perishing, the message of the cross is regarded as foolishness (1 Corinthians 1:18). Salvation cannot be earned or exchanged; it is a benefit received solely by trusting in God’s Word, independent of personal merit (Titus 3:4–5).

And at the end of the days, I, Nebuchadnezzar, lifted my eyes to the heavens, and my understanding returned to me. And I blessed the Most High, and to the One Who lives perpetually, I praised and honored Him, for His dominion is a perpetual dominion and His kingdom with generation to generation (Daniel 4:34).

At the end of twelve months after Nebuchadnezzar dreamed of the tree, he was walking about his royal palace of Babylon, speaking to himself about how great he was (Daniel 4:29–30). While the words were in his mouth, the decree came from heaven: “King Nebuchadnezzar, to you it is spoken, the kingdom has departed from you.” (Daniel 4:31). Nebuchadnezzar was given the mind of a beast and was driven from men into the field (Daniel 4:32).

In his dream, the king was informed that he would be in this state for seven years. His body was wet with the dew, his hair grew like an eagle’s feathers, and his fingernails were like bird claws (Daniel 4:33). The king did not go mad; God removed his ability to rationalize as a human does, restricting him to function only from his soul as a beast of the field.

After seven years, Nebuchadnezzar’s understanding was returned to him. Looking up into the heavens, he understood. There is a God in heaven who rules over men. A God who is greater than all men and gives the kingdoms to whomever He chooses (Daniel 4:25). This is Nebuchadnezzar’s third encounter with the God of Daniel. Through Daniel, God revealed to the king his dream concerning the kingdoms of men. In his arrogance, the king set up a statue and demanded that all worship it. Although he perceived no one could rescue anyone from his hand, God did not permit the king’s rage to harm His servants. Two incredible, visual displays of the authority of God, yet Nebuchadnezzar remained prideful. Now, after seven years without his reasoning, he understands there is no one greater than Daniel’s God.

It was not the lack of reasoning that led to this understanding. As soon as Nebuchadnezzar regained his mind, his kingdom was restored to him (Daniel 4:36). This could have only happened by the determination of one who is greater than men and rules over the kingdoms of men.

Through this experience, Nebuchadnezzar came to understand that the works of the king of heaven are truth and His ways are just. He who walks in pride will be put down (Daniel 4:37). This acknowledgment does not equate to salvation. Believing there is a God in heaven will not save a man. Even the demons believe God is one, yet they are not offered help (James 2:19).

When we consider the incredible experiences Nebuchadnezzar had, we assume he would believe and be saved. However, in the king’s time, the only way to salvation was through Israel. Scripture states that he understood the King of Heaven is above men. Scripture and history provide no evidence that the king became a proselyte. Sight does not save. Knowing there is a God does not save. If unbelievers personally saw God today, they still would not change their minds about their wrong ways (Revelation 9:20). Just as in Nebuchadnezzar’s days, salvation today comes by taking God at His Word. For the king, this would require him to join with the Jews as a proselyte and therefore abide by the Mosaic Law. For men to be saved today, they must believe that Christ died on behalf of our sins, was buried, and rose again on the third day according to the Scriptures (1 Corinthians 15:1–4). Nebuchadnezzar is one of many recorded experiences that show us faith is not about sight; it is taking God at His word. The just live out from faith, not out from sight (Romans 1:17).

Because the LORD is righteous, He loves righteousness; His face beholds the upright (Psalm 11:7).

David begins this psalm by affirming that the LORD is his refuge, questioning the advice to flee to the mountains (Psalm 11:1). The wicked prepare their bows to secretly attack those who are upright in heart (Psalm 11:2), referring to individuals who adhere to the standards of God’s law. A righteous king acts in accordance with what is upright in the eyes of the LORD (1 Kings 15:5). The rhetorical question, ‘If the foundations are destroyed, what can the righteous do?’ highlights a context in which covenantal laws—the divine pillars of justice, truth, and traditional hierarchy—have been systematically undermined by the wicked. The removal or compromise of these principles leads to the collapse of a nation’s social and spiritual structure. In such circumstances, the righteous are left with limited recourse (Psalm 11:3).

The LORD resides in His holy temple, and His throne is established in the heavens. He examines both the sons of men and the righteous (Psalm 11:4–5). Toward the wicked and those who love violence, the LORD stands as an enemy (Psalm 11:5). This opposition is not rooted in emotional hatred but represents a judicial and covenantal rejection. The violence referenced here involves exploiting others and committing injustice. Prior to the flood, the earth was characterized by such violence (Genesis 6:11). Individuals who engage in these acts exploit the vulnerable and seek opportunities to perpetrate wrongdoing. Examples include failing to correct a billing error that is personally advantageous, withholding the return of a lost wallet or removing its contents before returning it for a reward, and neglecting to inform someone who is being deceived. Such behaviors exemplify a societal violence that disregards concern for others.

The wicked are subject to divine judgment. The LORD will bring upon them coals, fire, and brimstone (Psalm 11:6). As the embodiment of righteousness, the LORD will recompense the wicked according to their deeds. He demonstrates love for the righteous, and His face is upon those who conduct themselves uprightly (Psalm 11:7).

Since Christians are under a better covenant based upon better promises, they are not upright in their actions by adhering to the Mosaic Law, as David calls out in this psalm. They possess righteousness in Christ and are therefore to put on the new man (1 Corinthians 1:3; Ephesians 4:24). Putting on the new man involves recognizing our position in Christ and its effects on our lives (Colossians 3:10). False teachers among the Christians are the ones who forsake the way of the upright (2 Peter 2:15). They go after the way of Balaam, using the saints for personal financial gain. They turn the grace of god into licentiousness and godliness into financial gain (Jude 4; 1 Timothy 6:5). From such people, let us turn away (2 Timothy 3:5).

Let us not forget: the Lord knows how to preserve the wicked for judgment (2 Peter 2:9). He has fixed a day in which the world will be judged in righteousness (Acts 17:31). When the day comes, the unrighteous will cease to exist (Revelation 20:11–12).

These are grumblers, complainers, who move about according to their own strong desires. And their mouths speak haughty words, and extraordinarily impress a presence for the sake of an advantage (Jude 16).

These men and women, who have secretly entered the Church, show their rebellious dissatisfaction in words. Jude deliberately links these false teachers to the generation of Israel in the wilderness (1 Corinthians 10:10; Jude 5); like the Israelites in the wilderness (Exodus 16:7–8), they murmur against God and His appointed leaders. Besides grumbling, they complain about the circumstances in which they find themselves and are dissatisfied with the way God has allocated things to them. This kind of complaining shows an unreasonable discontent with the portions which have been assigned to them and it is directed at the things they have not been given.

The complainers and discontented people act according to their own strong desires. Instead of living in keeping with God’s standards, their usual behavior is completely guided by the cravings which they themselves create. This is evident in their continual change of direction based on what feels good and their tendency to follow every trend in men’s teachings to gain more.

They aim at taking advantage of other people by means of an extraordinary and impressive appearance. To achieve this, they wear fine clothes, have big houses, and possess expensive things which they display. The way in which they claim to be godly is based on their possessions rather than on a state of contentment (1 Timothy 6:6). Using their inflated and boastful empty statements, they attract those who have escaped from those who live in error (2 Peter 2:18). Although they promise freedom to people through their self-help and teachings based on laws, they in fact bring about bondage (2 Peter 2:19).

It is amazing that among Christians this warning is ignored, which shows the influence that these false teachers can have over the saints. They say that they are “little gods” dwelling in human flesh, denying the Lord Jesus and proper doctrine while at the same time gathering a large number of followers. They assert that godliness consists in personal wealth since they finance their possessions by receiving donations from others and yet keep on requiring their followers to observe tithing and giving according to the law. On the basis of what you give, they make claims about being wealthy and happy. They also claim to have prophetic and supernatural powers and make grand declarations which divert those who follow them from the truth.

Even though their methods are different nowadays, their methodology is the same as it was two thousand years ago; they deceive the hearts of people who have no intention of doing wrong by means of grand and pompous statements together with elaborate showings of wealth, employing smooth speech and flattery (Romans 16:18). Christians are to turn away from such teachers (1 Timothy 6:5; 2 Timothy 3:5).

The “kinsman-redeemer” go’el (גֹּאֵל) is governed by the legal and social role defined in the Torah. The Mosaic Law outlines the obligations of the nearest male relative to preserve the integrity of the family line and estate.

The duty to provide an offspring for a deceased brother is recorded in Deuteronomy 25:5–10. The surviving brother is to take his brother’s wife as his own to raise a seed for his brother. The firstborn son that she bears will bear the name of his dead brother to ensure his name is not blotted out of Israel.

The right to redeem property is laid out in Leviticus 25:25–28; a man or one of his relatives has the right to buy back land sold out of necessity to ensure the estate remains within the tribe. If the man can redeem it himself, he is legally allowed to buy it back from the one he sold it to. Otherwise, a relative may step in and buy back the land. If no one can redeem the land, it is to be returned to the man in the year of Jubilee.

The year of Jubilee occurs after seven Sabbatical cycles, as prescribed by Mosaic Law, resulting in a fifty-year interval. During the Jubilee, all land in Israel is liberated, property is returned to its original clan, and individuals in slavery are released (Leviticus 25:9-10).

The obligation for a relative to redeem a man who has sold himself into slavery due to poverty is explained in Leviticus 25:47–55. When a man sells himself into slavery to a stranger or sojourner, his brothers or kin may redeem him. The price of his release will be from the number of years that he was sold until the year of Jubilee.

The avenging of a brother’s blood is explained in Numbers 35:19–21. The relatives of a man who has been accidentally killed have the right to demand vengeance on his behalf. In the case where a man strikes or pushes another with hostility or lies in wait and as a result the other person dies, the relatives have the right to seek blood vengeance; the avenger is to kill the murderer himself.

The Redeemer is not confined to a legal system. In Exodus 6:6, God says that He will take Israel out of the oppression of the Egyptians and redeem them from slavery. The prophet Isaiah records what the Lord said to Israel, telling them not to fear because He has redeemed them (Isaiah 43:1). The LORD is acting like a relative who steps in to claim his own from their transgressions (Isaiah 59:20).

Stop being caused to wander; God is not mocked; for that which a man sows, this also he reaps. Because the one sowing unto the flesh, himself out from the flesh reaps corruption. But the one sowing unto the Spirit, out from the Spirit reaps eternal life (Galatians 6:7–8).

The term ‘sowing’ refers to the act of planting seeds and serves as an apt metaphor for the outcomes of a person’s conduct. Just as seeds yield only the plants from which they originate, the source of an individual’s actions determines the nature of the resulting works.

The flesh is inherently corrupt due to the sinful nature within it (Romans 7:18). Although its actions may appear righteous, they are ultimately regarded as ‘filthy rags’ before God because they are motivated by self-effort and personal gain (Isaiah 64:6). Among the works of the flesh is sorcery, which should not be understood merely as the use of magic or supernatural power through evil spirits, spells, or charms—concepts often rooted in folklore and myth. Instead, genuine sorcery involves religious superstitious awe, encompassing rites, songs, and experiences. Elements such as dress, rituals, worship services, and specific locations are employed to inspire awe, positioning the practitioner as possessing a unique connection to the divine. While these practices are commonly associated with pagan religions, they can also be present in various religious contexts, including within the Church, when intended to foster a sense of closeness to God (Revelation 18:23). Such works of the flesh generate religious zeal that may deceive many through music and services focused on emotional satisfaction rather than truth (Galatians 5:20). Since God seeks worshippers who engage in spirit and in truth, these fleshly works are ultimately ineffective in serving Him (John 4:24). Similarly, all other works of the flesh may strive for a positive appearance but ultimately result in corruption.

In contrast to the works of the flesh, the fruit belonging to the Spirit is evident (Galatians 5:22–23). This fruit is manifested in Christians when the Holy Spirit fills areas of deficiency (Ephesians 5:18). Such transformation occurs when the mind is oriented toward spiritual matters, resulting in conduct guided by the Spirit with each decision and action (Galatians 5:16, 25). These fruits yield eternal life, understood as the active expression of God’s quality of life (Romans 8:6b). The foundation of these works is love, which seeks the highest good for others and does not arise from self-effort or personal gain (John 13:34; 1 Corinthians 13:4–8).

If we sow to the flesh, even through religious activities, the outcome is corruption, as the flesh is incapable of producing anything else. Conversely, sowing to the Spirit naturally results in reaping eternal life (Galatians 6:8). Eternal life fosters spiritual maturity and produces works that are consistent with our calling in Christ, as they are performed from the righteousness we have in Christ rather than as an attempt to attain righteousness (1 Corinthians 1:30).

We inevitably reap what we sow. Pursuing the desires of the flesh and emotions consistently leads to a life marked by instability and dissatisfaction. Such a life is characterized by continual spiritual searching, frequent fluctuations, and vulnerability to misleading teachings. Individuals engaged in these practices may attempt to please God through fleshly worship or self-help messages, but these efforts ultimately result in works related to death. The consequences include behaviors such as fornication, adultery, divisions, heresies, contentions, jealousy, envy, and strife.

In contrast, sowing to the Spirit produces love, joy, peace, patience, kindness, goodness, faith, objectivity of mind, and self-control (Galatians 5:22–23). These qualities do not require regulation by law, as they arise solely from spiritual freedom (2 Corinthians 3:17).

Being a Christian does not grant the ability to alter the outcomes of one’s actions before God. Each individual reaps what they have sown, and God cannot be deceived. If we sow to the flesh, spiritual growth and fellowship with God are hindered. Conversely, sowing to the Spirit while walking in the light fosters fellowship with God and results in works characterized by genuine righteousness, as the Spirit guides us (1 John 1:7; Galatians 5:18).

And it came to be at that time, and Abimelech, and Phichol the commander of his army, spoke to Abraham, saying, “God is with you in all which you do. And now, make an oath with me by God here. You will not deal falsely with me and with my offspring, and with my prosperity because of the favor with which I have done to you, you do to me. And with the land in which you dwell in.” Genesis 21:22–23.

Abimelech, whom God rebuked for taking Sarah from Abraham, comes to Abraham with the captain of his army to make an oath with him. Abraham agrees not to deal falsely with the king of the Philistines, his offspring, nor his prosperity. Although Abraham did not lie to Abimelech about Sarah, for she was his sister, he did not tell the king she was his wife. This nearly cost Abimelech his life. To ensure there is no misunderstanding of this nature again, Abimelech obtains an oath from Abraham.

Once the agreement was made, Abraham brought up an issue about a well. Abimelech’s servants seized a well that Abraham dug (Genesis 21:25). Abimelech claimed no knowledge of the event. After taking sheep and oxen to make a covenant between them, Abraham separated seven ewe lambs as a testimony to Abimelech that the well belonged to him (Genesis 21:28-30). Therefore, they called the place the well of seven (Genesis 21:31).

Abraham planted a tamarisk tree by the well having seven springs; this tree remains green all the time, as indicated by its Aramaic root, though botanically the kind of tree is unknown. Abraham used the tree as a symbol of God’s faithfulness and therefore invoked the name of the LORD, the eternal God (Genesis 21:33).

This type of warfare is not physical; it is spiritual (Ephesians 6:12). Spiritual relates to what is rational (1 Corinthians 2:11). Therefore, he desires to manipulate how you logically view a situation. Since Satan cannot touch a Christian, this has to be done through exterior influences or thoughts that are cast into the Christian’s mind (1 John 5:18). The armor of God is designed to protect our thoughts so that we are strong in the Lord and the manifestation of his intrinsic strength to stand firm against Satan (1 Peter 1:13; Ephesians 6:10).

We see this strength to stand firm when Satan tempted Jesus in the wilderness. Jesus was tempted for forty days and forty nights, not just the three temptations recorded in Scripture (Mark 1:13). He was tempted in every way we are solicited to do wrong (Hebrews 4:15). Satan attacks with reasoning, not irrational, emotionally based desires. “Since you are the Son of God ...,” Matthew 4:3. Jesus’ response was rational and based upon the truth of God’s word. “Man will not live by bread alone, but by every utterance that proceeds from the mouth of God,” Matthew 4:4.

When we are ignorant of Satan’s methods, we set ourselves up for an attack (2 Corinthians 2:11). His methodologies intend to persuade us to act independently of God. He wants to ensnare the Christian into doing his will (2 Timothy 2:26). Therefore, we must understand how he attacks us. His techniques involve independence from God (James 4:13-17), pride (1 Timothy 3:6), disappointment (Job 3:1-26), discouragement (Job 10:1-22), bitterness (Job 7:11), doubt—a mental process by which a person persuades themselves to go against God’s standard based upon the circumstances they face (James 1:6), cowardice in spiritual things (Luke 22:31), lying (Acts 5:1-4), an ungracious spirit (2 Corinthians 2:10-11), stealing (Ephesians 4:27-30), corrupt communication (Ephesians 4:27-30), laziness in spiritual things (1 Timothy 5:11-15), gossip (1 Timothy 5:13), and busybody (1 Timothy 5:13).

Satan is the prince of the world system. He governs it through his methods (Ephesians 2:2). This means he controls the world’s financial, industrial, cultural, and judicial systems. Disappointment, discouragement, and even bitterness can arise when he uses the world system against us. Although we work hard and save to obtain even a simple life, situations arise that constantly take our funds. Whether it’s health issues, accounting errors in business, repairs, finding employment, or any other unexpected expense, these situations can get very frustrating and are perfect opportunities for Satan to attack a saint.

This is why it is important to put on the armor of God when we identify these types of desires arising in us. Putting on involves the mental process of going through each aspect of the armor and aligning our thoughts with the truth it relates to. The armor is a mental process, not a fictitious placing of physical armor on the body in the mind. We start with girding our loins with truth (Ephesians 6:14). The loins are the sensitive part of your mind, not the physical loins. Satan does not attack us with sexual desires. Those are from the sin nature and must be handled accordingly. Satan wants to persuade us through casting thoughts into our minds to be discouraged, disappointed, lie, become bitter, and even lazy in spiritual things. He uses all his methods to prevent us from living out who we are in Christ (1 Peter 1:13). Therefore, we need to protect what is going through our minds by seeing things as they really are. He may use anxiety based on what-ifs. We are going to cast our anxiety upon God because He has a personal interest in us (1 Peter 5:7).

When we discover we are under attack, it is important to put on the whole armor. Satan is not going to stop with simply casting thoughts to see if you will bite. He will question your righteousness. If we base our righteousness on what we are doing, he can easily cause us to focus on a work-based life, which always leads to independence from God.

Therefore, we continue by putting on the breastplate of righteousness. We do this by recognizing that we are righteous in Christ. If our actions don’t line up with how we should be acting, the solution isn’t to work harder. It is to realign our mind with truth and start acting according to who we are in Christ. In the same way Jesus responded, we are to follow suit. Just as man cannot live by bread alone, I am only righteous because I am in Christ (1 Corinthians 1:30). This is not a righteousness that is based upon my works. When he attacks with this method, use it as an opportunity to get your mind focused on who you are in Christ. I am righteous in Christ, and therefore, I do righteousness because of who I am, not to obtain something.

With our thoughts focused on reality and our righteousness based upon who we are in Christ, we turn our minds to salvation. This attack may allow us to share the gospel with others as they see our conduct under pressure. Thus, we prepare our feet to be ready with the gospel of peace (Ephesians 6:15). We look for opportunities to share the gospel (1 Corinthians 15:3–4). Along with this also comes the helmet of salvation (Ephesians 6:17). We are saved by grace through faith. Even when we fail to live up to who we are in Christ, we still have the benefits of possessing all things pertaining to life and godliness (2 Peter 1:3–4). Our response should be to use what we have, not to be sorry for what we are not doing.

We are also to take the shield of faith, which is taking God at His word, and the sword of the Spirit (Ephesians 6:16–17). Both relate to Scripture and the promises God has given us.

Once we have put on the whole armor, we are to stand firm (James 4:7). The situation we face may not change, but our attitude toward it can, so Satan cannot use it to take advantage of us. Satan does not want us to see things as they really are. He desires to persuade us to live our lives based upon the possibilities rather than the reality. With the full armor on, let us focus on being content with what God has given us. Remember, He will never leave us, nor forsake us (Hebrews 13:5). He does not promise us health, wealth, and happiness. Rather, when we desire to live godly, we will face persecution (2 Timothy 3:12). However, suffering for righteousness is a thing of grace (Philippians 1:29). God has a personal interests in us (1 Peter 5:7). When life is not going the way we want, rather than getting frustrated, lets get our mind focused on what we have in Christ and our desires lined up with God’s will (1 John 2:17).

I effectuate all things by the One who strengthens me in Christ (Philippians 4:13).

In his letter to the Philippians, Paul addresses the theme of contentment. He describes his potential strength to endure both humble circumstances and abundance (Philippians 4:12). Consequently, he has learned to be content in any situation (Philippians 4:11). The phrase “all things” in verse 13 specifically pertains to contentment, rather than to general aspects of life.

Many modern translations, such as the NASB, NIV, and NET, omit the word “Christ” in this passage. Despite this, prevailing interpretations often identify Christ as the one who strengthens, largely due to the enduring influence of the King James Version (KJV) within English-speaking Christianity. The KJV includes the phrase “through Christ,” suggesting that Christ mediates the ability to do all things. This interpretation persists even though other translations do not contain the word “Christ.” However, an examination of the original text reveals that Christ does not directly strengthen the Christian in this manner, nor is the strengthening accomplished through Christ. Instead, it reveals that the agency by which a Christian can be content in any situation is from the One who strengthens believers in Christ. The inclusion of “Christ” in the original manuscripts indicates the sphere in which this empowerment occurs. The One who enables Christians to be content in any circumstance does so within the realm of their position in Christ.

According to 1 John 2:27, the Holy Spirit—the anointing believers receive—teaches individuals how to remain at ease in Christ. This instruction is directly connected to the concept of contentment in all circumstances. Therefore, in Philippians 4:13, Paul refers not to Christ, but to the Holy Spirit as the One who provides strength in Christ.

The term translated as “do” in Philippians 4:13 does not signify “to perform,” but rather denotes wieldable strength—the full potential physical power within an individual. Paul asserts that he possesses the potential strength to be content in any circumstance, a capacity endowed upon him by the One who empowers him in Christ. This effectual strength, whether in prosperity or adversity, is attributed to the Holy Spirit, who instructs believers in how to remain at ease in Christ. Thus, while “do” may suggest action, the original term refers to wieldable strength.

The omission of “through Christ” in many modern translations results from textual variations among manuscript copies of the original writings. The Critical Text, which underlies most modern English translations such as the NASB, NIV, and NET, excludes the word “Christ” based on the assumption that it was a later scribal addition. Scripture includes instances where scribal notes were inadvertently incorporated into the text, as in 1 John 5:7–8, which was added from the Latin. Careful examination of manuscript evidence makes such intrusions relatively easy to identify. In Philippians 4:13, however, all three major text families, including the Alexandrian family favored by the Critical Text, contain the phrase “in Christ.” Therefore, the inclusion of “in Christ” is well supported by manuscript evidence. The exclusion of “Christ” in Philippians 4:13 is thus not grounded in manuscript data, but rather reflects personal or theological preference.

Even when certain English translations omit “Christ,” the broader scriptural context indicates that the Holy Spirit, rather than Christ, is the One who provides strength. Including the phrase “in Christ” enhances comprehension by clarifying both the source of this effectual strength and the sphere in which it is experienced.

Another issue arises with the KJV translation. While the KJV includes “Christ,” it employs a preposition that does not accurately reflect the original meaning. The phrase “through Christ” suggests agency, implying that Christ is the one strengthening believers. However, the original text conveys a sense of sphere or location rather than agency. Therefore, Paul’s intended phrase is “in Christ.”

The primary action in the sentence is “I am effectually strong,” supported by the participle “endowed with strength,” which identifies the source of this effective strength. The participle appears in an instrumental form, indicating the means by which Paul possesses an efficacious strength applicable to all circumstances. Effectuate relates to the capacity to produce a desired effect or result. While potential strength may suggest mere possibility, the effectuate aspect grounds this strength in the actual, intrinsic power Christians possess in Christ. Thus, the capacity for contentment is integral to the believer feeling at ease in his position in Christ.

The terms I am using to describe what Paul is stating are a bit bookish, but do not let them distract you from what is being revealed. Paul is describing the type of strength within a person that is the source of their ability. He is not simply saying we can do all things; rather, he is describing the strength we have because of our position in Christ. As we are taught to abide in Christ by the Holy Spirit, the strength He gives us is sufficient in every way to be content in any situation. This underlying strength comes from the Holy Spirit, enabling a believer who understands and lives out his position in Christ to be content in poverty or wealth, without either affecting the objectivity of his mind as he lives out who he is in Christ.

And when you worship, do not be as the hypocrites, because they are fond of standing in the synagogues and in the corners of the streets to worship; thus they appear to men. Truly I say to you that they have been paid in full their reward (Matthew 6:5).

Worship is giving God credit for Who He is and what He has done. Those who desire to display themselves before men make a show of their worship. This is no different than the vain repetition of the Gentiles to their false gods (Matthew 6:7). Jesus instructs the Jews to worship in secret, not for the purpose of making a display before men (Matthew 6:6).

In the Millennial Kingdom, which is the Kingdom of the Heavens, the Father will look after Israel; for this reason they are told not to use a great deal of words or to engage in empty repetition in order to win favor with God and get what they want (Matthew 6:8). Jesus then instructs Israel on how they should address the Father in prayer. Their communication is to start with worship, in which they recognize the Father and acknowledge that He is unique among all others—hallowed be Your Name (Matthew 6:9). Next, their attention should be on the coming kingdom of the Father and on His desirous will being carried out (Matthew 6:10). By this Jesus means the end of the Millennial Kingdom when the kingdom will be handed over to the Father and new heavens and a new earth will be created (1 Corinthians 15:24). From that time on, righteousness will come to rest and will be at ease since there will be no further unrighteousness (2 Peter 3:13). Although righteousness governs in the Millennial Kingdom it is not yet at ease because there are still unrighteous men among the saints (Hebrews 1:8; Matthew 13:41).

Once they have worshipped and brought their thoughts in line with what is going to happen, they are to ask for their daily food (Matthew 6:11). On the other hand, regarding food, Christians are told to make supplication and take it with thanksgiving (1 Timothy 4:4–5). Although this aspect may at first sight appear insignificant, it represents a clear difference in how Christians communicate today with God and how Israel will communicate with God about food during the Millennial Kingdom.

When communicating with God the Father, Jesus tells them to remember the people who are in debt to them and also their debtors. In the same manner that they send away the debt owed to them, they are to ask that their own debt be sent away (Matthew 6:12). How they forgive will be the standard by which they themselves are forgiven (Matthew 6:14–15). They must forgive others for any trespass in the same way in which they themselves wish to be forgiven for their trespasses. The trespass in question is an unlawful act of entering or staying on land or premises without permission; it does not relate to a mental trespass, that is, a decision to violate God’s standards.

Christians are not instructed to forgive because they live by a higher standard; instead, they are told to be gracious toward one another. The word ἀφίημι (aphiēmi) means to send something away; thus, it means to forgive. Christians are commanded to be gracious (χαρίζομαι—charizomai) towards other saints (2 Corinthians 2:10). Since many English translations do not clearly distinguish between forgiveness and being gracious, the idea may at first appear confusing. But if we take the time to look at the meaning of each word in the passages which tell Christians to forgive, we shall see that it is always about being gracious. Christians are indeed told to be gracious even towards themselves (Ephesians 4:32). The standard of grace that applies to a Christian is the same as that of love; Christians are to be gracious in the way that Christ is gracious towards them (Colossians 3:13). Being gracious involves giving a fellow saint a benefit without regard to merit. It does not allow a person who has harmed another to continue that harmful behavior. The saints who continue to sin are to be rejected by the brethren until they have permanently stopped their unrighteous or sinful actions (2 Thessalonians 3:6, 14–15; 1 Corinthians 5:11–13; Romans 16:17; Titus 3:10). With regard to those who are not in the Church, Christians are instructed to let God handle the situation (1 Corinthians 5:12–13; Romans 12:17–19).

After dealing with their debts, Jesus instructs the Israelites to request from God that they may not be led into temptation but rather be delivered from the malignantly evil one (Matthew 6:13). During the Millennial Kingdom, Satan is bound (Revelation 20:2), and the world system is crushed (Psalm 2:8–9). Therefore, Jesus is not referring to deliverance from Satan or his demons; instead, this is deliverance from men who intend to spread their wrongdoings to others. There will still be unrighteous men in the Millennial Kingdom, even though righteousness will be in control. If such men go beyond the boundary and deliberately decide to do something that they know is against God’s standard, they will be judged and thrown into the lake of fire (Matthew 5:29). In the Kingdom of the Son, all those who scandalize and commit lawlessness will be judged (Matthew 13:41–42). Yet not all unrighteousness is scandalous or sinful. Unrighteousness is the broader term; it includes the inward determination to act lawlessly—a trespass, that which is scandalous—something that causes a deep moral offense, and sin, which is an act of lawlessness, together with all that is done in a wrong manner (1 John 5:17). Therefore, if they are persuaded to act in a manner that is wrong, they will be held liable for their actions. Thus, they are to ask the Father not to permit them to be led into temptation.

Compared with how temptation is dealt with in the Millennial Kingdom, nowadays Christians are told to be content even when they suffer various temptations, since the testing of their faith results in patience (James 1:2–3). Christians are not told to ask God to keep them from being tempted. On the other hand, the Christian who endures a temptation by using the appropriate defense against the enemy’s attack will be awarded a victor’s wreath of life for living out the victory he possesses in Christ (James 1:12).

The Sermon on the Mount was delivered to the Israelites regarding the Messiah’s coming Kingdom; it does not relate to Christians in terms of how they should live their lives. Christians have more favorable promises because of a better covenant (Hebrews 8:6). The Millennial Kingdom will be a very different kind of situation from the one in which we now live; Satan will be bound, the present world system will be destroyed, and the Jews will have God’s law written on their hearts from birth. If anyone tries to apply any part of the Sermon on the Mount to the Christian life, they will end up with a system of works-based righteousness, which is exactly the opposite of the righteousness which the members of the Church already have through Christ (1 Corinthians 1:30). At present the believer lives out from faith, not out from sight (Romans 1:17). Today, belief begins by the Spirit; it is therefore not possible for Christians to be brought to maturity through the works of the flesh (Galatians 3:3). Do not take promises which belong to others and then try to claim them for yourself. This is not living out from faith.

I know your works, and the love and the faith and the service and your patience, and your works: the last is greater than the first. But I have against you that you permit your woman, Jezebel, who calls herself a prophetess, and she teaches and deceives My servants to fornicate and eat things sacrificed to idols (Revelation 2:19–20).

From AD 606 to 1520, Catholicism became the Church’s predominant condition. The works of this assembly are commendable and still impact the world today. The origin of hospitals, orphanages, and schools is rooted in the Church’s work. However, this assembly had a major issue with idolatry and spiritual fornication.

Through Catholicism, the worship of the saints and Mary became an entrenched teaching. These teachings are rooted in the prophetess Jezebel. The title Jezebel is taken from the daughter of Ethbaal, king of the Sidonians, who served Baal (1 Kings 16:31). When Ahab, the king of Israel, took Jezebel as his wife, she brought her idolatrous practices with her (1 Kings 16:32). Jezebel waged war against the prophets of the LORD, massacring them and setting 400 prophets of Baal and 450 prophets of Asherah in their place (1 Kings 18:4). Along with idolatry she manipulated the elders and nobles to manufacture false testimony against Nabor so that she could illegally obtain his land (1 Kings 21:10). This influence is displayed in the inquisition events: a series of judicial institutions and procedures supported by the secular monarchs used slay anyone who spoke against the Catholic church’s false doctrines.

Many pagan beliefs were brought into the Church through this assembly by mixing religious holidays. The timing of Christmas was set to the winter solstice, adopting the Yule tree, gift-giving, and winter worship. The Germanic goddess of spring still influences Easter celebrations through the worship of the Easter Bunny.

Christ gave this assembly time to change her mind, but she refused (Revelation 2:21). Therefore, she and her daughters will be cast into the Tribulation period (Revelation 2:22–23). This is not Christians going into the Tribulation, for all the saved are not appointed to any quality of God’s wrath, but to salvation (1 Thessalonians 5:9). Each of her daughters takes elements of her spiritual fornication and idolatry. Today, the Catholic church is still strong, but only a shadow of what it originally was. Idolatry is a predominant teaching still held and taught through the worship of saints and Mary.

True orthodoxy today is not Catholicism. It is seen in the assemblies that mirror the assembly of Philadelphia, who hold to God’s word and guard His commandments (Revelation 3:7–8). These are not the Ten Commandments of the law, for the Church is under a different covenant built upon better promises (Hebrews 8:6; John 13:34; 1 Corinthians 14:37). Although the ritualistic nature of the Catholic Church still attracts many, today its focus is on idolatry and spiritual fornication, not truth.

Those among her who are believers are instructed not to follow the harlot and her ways. They reject her idolatry and the knowledge of the deep things of Satan (Revelation 2:24). The overcomers are those who base their salvation on the death of Christ on behalf of our sins and resurrection three days later (1 Corinthians 15:3–4), not on penitence and the worship of the saints.

Then Daniel, whose name was Belteshazzar, was appalled for a time, and his thoughts alarmed him. The king answered him and said, “Belteshazzar, do not let the dream and its interpretation alarm you.” Belteshazzar answered and said, “My lord, let the dream be for those who hate you, and the interpretation for your enemies.” Daniel 4:19.

Daniel was horrified by the interpretation because he realized it referred to the king and what was going to happen to him. The tree the king had seen represented him and his kingdom (Daniel 4:20–21). His kingdom and his greatness had extended right to the ends of the earth (Daniel 4:22). In the dream the king saw a watcher who said, “Cut down the tree but to leave its stump.” (Daniel 4:23). The significance of this is that the king will be removed from among men and will have his dwelling in the field with the beasts; his food will be grass and he will be wet with the dew of heaven just as oxen are (Daniel 4:24–25). He will remain in this condition for seven years in order that he may be made aware that the Most High governs the kingdoms of men (Daniel 4:25). The fact that the stump was left shows that after those seven years his kingdom will be restored to him, once he has come to know that the rule of the heavens applies (Daniel 4:26).

After interpreting the dream, Daniel encourages the king to break from his sins and do righteousness, and to turn from his perversities by showing favor to the afflicted. In so doing, there may be a lengthening of his prosperity (Daniel 4:27).

The LORD arranges Himself in battle against the proud (James 4:6); He places the humble among the high-born men in the kingdoms of men as He sees fit (Daniel 4:17). This was the third and final time that Nebuchadnezzar would meet the God of Daniel. God had made it known to Nebuchadnezzar through Daniel the interpretation of his first dream and its meaning, even though the king had refused to share the dream with any of his wise men, as he demanded they tell him and reveal its meaning. In the second encounter, Shadrach, Meshach and Abed-nego were preserved from the king’s wrath, since he had thrown them into a fiery furnace for having refused to worship his image. In both instances, nothing his gods could do could match what happened; yet the king still did not change his prideful attitude.

In the twelfth month the king was walking around in his royal palace talking to himself about his own greatness when the order was given for the kingdom to be separated from him (Daniel 4:29–31).

Why, LORD, do You stand at a distance? Why do You conceal Yourself in times of distress? Psalm 10:1.

The wicked man persecutes the poor and boasts in his soul’s desires. He blesses those who gain by violence; they treat the LORD with contempt (Psalm 10:2–3). The wicked man in his proud face does not seek God. Nor is God in any of his discretions (Psalm 10:4). However, the ways of the wicked man are prospering. God’s judgments appear far above and out of sight as His enemies sneer at them. (Psalm 10:5). The wicked says in his heart, he will not shake, nor will he be in adversity (Psalm 10:6). In the wicked man’s mouth are cursing and deceit. Under his tongue is trouble and perversity (Psalm 10:7). In the hidden places he murders the innocent, and as a lion, he waits to catch the poor and weak (Psalm 10:8–10). In his heart, he says God has forgotten; He hides His face and will never see (Psalm 10:11).

Why do the wicked prosper? Why does God not see their way? In Romans 1:18, Paul explains to us how the wrath of God is manifested today. He references what happened at the Tower of Babel, only 100 years after the worldwide flood that destroyed all the wicked men on the earth. At that time, they all knew God but chose to reject a proper opinion of Him (Romans 1:22–23). In the same manner, men today follow this path. Their rejection of God is without excuse, for His invisible attributes are clearly seen in creation by the things made to understand (Romans 1:20). Because these men do not think that the proper knowledge of God is worthy to retain, God gave them over to the strong desires of their hearts to fill up to the full their judgment (Romans 1:24–31).

God has fixed a day for judgment (Acts 17:31). He knows how to save the righteous and preserve the unrighteous for punishment in the day of judgment (2 Peter 2:9). The LORD laughs at the wicked, for He knows his day is coming (Psalm 37:13).

One of the aspects of God’s care for His children is that He will not allow them to be condemned with the world (1 Corinthians 11:32). Therefore, He child-trains and scourges His children to correct their path (Hebrews 12:6). This child-training produces the peaceable fruits of righteousness in His children (Hebrews 12:11). He does not do this for the unrighteous. Instead, He turns them over to the uncleanness and strong desires of their hearts to dishonor their bodies among themselves (Romans 1:24). Judgment is set for those who follow the path of the wicked and reject God. This includes those who approve of their unrighteous actions (Romans 1:32).

The psalmist’s cry for justice is not unheard. He calls for God to lift His hand and not to forget the afflicted (Psalm 10:12). The wicked spurn God in their hearts, claiming they will not be required to give account for their actions (Psalm 10:13). However, the LORD will find the wicked and destroy them. He will seek them out, and none will remain (Psalm 10:14–18). In the Millennial Kingdom, God will bring all things under subjection to Christ, and righteousness will rule (Ephesians 1:7-15). The psalmist did not know how God would bring about this righteousness; however, he knew it would come (Psalm 10:16–18). God is not slack in His promises as some count slackness, but is long-suffering towards us not determining that certain ones would perish, but that all should come to a change of mind (2 Peter 3:9). Only the fool says in his heart there is no God (Psalm 14:1). The day of judgment is set, for the ruler of this world has been judged (John 16:11).