Happy are the peacemakers because they will be called the sons of God (Matthew 5:9).

While the Jews are out in the wilderness during the second half of the Tribulation period, those among them who are doing things that relate to remaining peaceful will be happy because they are the ones who will be called the sons of God.

In the context of Matthew chapter five and the Sermon on the Mount, Jesus is speaking to the Jews about His kingdom. This is the kingdom promised to the Jews through David’s line. In Daniel 9:26, God revealed to Israel their Messiah would be cut off for a short time, but not for Himself. Between what was revealed to Daniel and the book of Revelation given to the apostle John, we can place this time period in which Jesus is speaking about at the beginning of the Sermon on the Mount to when Israel will be in the wilderness after the man of lawlessness has broken his seven-year covenant (Daniel 9:27). To apply the Sermon on the Mount to the Church requires allegorization of Scripture and ignoring the context.

In contrast to the Jew, Christians are already sons of God (Galatians 3:26). The believer who is in Christ has been marked off to the placement of sons (Ephesians 1:5). Because those of the Church are sons, when they are led by the Spirit, they produce peace and life in their conduct (Romans 8:6, 14).

Blessed is the high-born man who does not walk in the counsel of the wicked, and in the way of the sinner, he does not stand, and in the seat of the scoffer, does not sit. Because if he delights in the law of the LORD and in His law he mutters under his breath day and night (Psalm 1:1–2).

Under the Mosaic law, obedience to the law brought health, wealth, and happiness (Deuteronomy 7:15; 28:1–12). The one who does not walk in the counsel of the wicked, will not stand in the way of the sinner, and refuses to take a seat with the scoffer is blessed because of his obedience to the Mosaic Law. In order to maintain obedience, a Jew was instructed to mutter the law under his breath all day long. This muttering kept the law forefront in the mind of the Jew for the purpose of reminding him to continually abide by it.

For the Christian, things are different. Unlike the Old Testament saints, the New Testament saints possess a saved spirit and eternal life (1 John 5:12; 1 Corinthians 6:17). Israel was promised eternal life in the resurrection (John 11:24). The Christian has the Spirit of the living God, and thus his rules are not written on stone tablets, but on the tables of the heart (1 Corinthians 3:2–3). Therefore, instead of muttering under his breath all day long, the Christian is to frame his mind on the things above and put on Christ as an outer garment (Colossians 3:1–3; Romans 13:14). By putting on Christ as an outer garment, the Christian is aligning his thoughts with God’s opinion of him in Christ. This type of mindset does not require law because it seeks only to fulfill the desires of the Spirit as he takes each step by the Spirit and thus governs the conduct of his life according to the Spirit (Galatians 5:16, 18, 25).

When it comes to the instructions from the Psalmist, in contrast to a Jew who mutters under his breath to obey the law and was thus blessed with health, wealth, and happiness, the Christian who sets his mind on things above and walks according to the Spirit will manifest the quality of the righteousness of God he possesses in Christ. This type of lifestyle produces an unruffled mind and a quality of life that reflects the activity of God through the conduct of the New Testament saint. Thus, a Christian with this type of mindset will not walk in the counsel of the wicked, follow the path of the sinner, nor sit in the seat of the scoffer because of who he is in Christ.

And the King said to Ashpenaz, chief of his eunuchs, to bring from the sons of Israel and from the seed of the king’s and from the nobles, young men who there was no blemish and good in appearance and prudent in all wisdom and knowing knowledge, and understanding knowledge and who was the ability to serve in the king’s palace, and to instruct in the writing and tongue of the Chaldeans (Daniel 1:3–4).

After the capture of Jerusalem in 605 BC, Nebuchadnezzar took the best of the stock of Israel to serve him. He instructed Ashpenaz, the chief of his officials, to select out men from Israel for this purpose. The Hebrew term “saris” comes from the root “to castrate”; however, in many contexts, it functions as the title of a high-ranking government official, not referring to the physical condition. It was customary in Egyptian, Assyrian, Babylonian, and Persian cultures for the males of foreign origin in high governmental positions to be castrated. Thus, this term became synonymous with the position instead of the physical indication of castration.

Among the men taken were Daniel, Hananiah, Mishael, and Azariah, who were sons of Judah (Daniel 1:6). Because they were under the authority of Ashpenaz, this leaves open the question of whether Daniel was a eunuch. Under the Mosaic Law, a eunuch could not enter into the congregation of the LORD (Deuteronomy 23:1). Eunuchs were a subcategory of Israelites who were not recognized as full, legal members of the nation of Israel with the right to participate in the governing of the covenant community. This category did not exclude a man from the promises to Israel. Thus, if Daniel was turned into a eunuch, since Daniel served in Babylon, not over the people of Israel, this condition would not have hindered his ability to serve as a prophet of God.

I wrote to you in the letter not to keep company with fornicators. And, not to all fornicators of this world, nor the greedy ones, nor ravenous wolves, nor idolaters, since we would then be obligated to go out from the world (1 Corinthians 5:9–10).

We are not of this corrupt organized system we live in (John 15:18–19). The world system is Satan’s design to control the unsaved (1 John 5:19). Jesus did not ask the Father to take us out from the world, but to protect us from Satan as we reside within it (John 17:15). Thus, we are to use the world, but not to its full extent (1 Corinthians 7:31). Since the love of the Father is not in the world, the Christian is not to express love towards the world nor its things (1 John 2:15–16).

Within this world we will encounter and have to deal with people of corrupt mind and conduct. Since we do not participate in their unsaved lifestyle, they will speak bad about us (1 Peter 4:4). However, we are to shine as luminaries among the corrupt generation we live in (Philippians 2:15).

Therefore, we are not to associate with a fellow saint who is a fornicator, covetous, idolater, reviler, drunkard, or extortioner (1 Corinthians 5:11). This type of conduct is not to even be named among the actions of those in the Church (Ephesians 5:3). We have nothing to do with judging those who are outside the Church, but within the assembly we are to love one another (1 Corinthians 5:12). This love will not permit unrighteousness to abide among the saints. Thus, those who continue to participate in this type of conduct are not even to be welcomed at our dinner table.

God judges those who are outside the Church. Within the assembly, we are to put away from us any among us who are practicing in malignant evil, for the benefit of the saints and the one acting in error (1 Corinthians 5:13; 2 Thessalonians 3:15).

When Noah found “grace” in the eyes of the Lord, it was because his seed was not corrupted and he was a just man (Genesis 6:8–9), not because a benefit was given without regard to merit.

In Luke 1:30, Mary is informed by Gabriel that she has found favor (grace) with God. This is prior to God the Son’s incarnation. Thus, the angel is using an Old Testament concept of grace. She is being shown favor because she is from the line of David, and her fiancé was a just man (Matthew 1:19).

This distinction leads to a new understanding. The change in definition results directly from God’s work. The grace and truth that we know today came into existence through Jesus Christ (John 1:17). In the Old Testament, those who obeyed God were promised favor: health, wealth, and happiness (Leviticus 26:3–13; Deuteronomy 28:1–14).

A commonly used definition of “grace” is “unmerited favor.” However, this phrase does not fully capture the meaning, as grace also involves showing a benefit regardless of merit, not only when merit is absent. Christ, though perfectly righteous, was also shown grace by God, broadening our view. The point is that grace is not determined by merit; its basis is the giver, as seen in Luke 2:40.

As a result, since grace does not consider merit, it is based solely upon the one desiring to provide a benefit to another person. Thus, when Scripture states that we are saved by grace through faith, this grace does not consider our merit (Ephesians 2:8). Because grace is not based upon merit, salvation cannot be based upon the righteous works that a person has done (Titus 3:4–5). This eliminates any exchange based upon the works, desires, or efforts of man for salvation (Romans 9:16). This included remorse for sins, repentance of sins, asking Jesus into your heart, making Jesus the Lord to obtain salvation (Romans 11:6). Salvation can only come by faith in the work of Christ: His death for sins and resurrection three days later (1 Corinthians 15:1–4).

By grace we have been justified before God through full redemption in Christ (Romans 3:24). By faith we have access into this grace in which we stand, rejoicing the hope of God’s opinion of us in Christ (Romans 5:2). Because we are under grace, we are no longer under law, free to live out the righteousness we have in Christ (Romans 6:14). In Christ, we are able to abound in grace (2 Corinthians 8:7).

Therefore, let us not be those who set aside God’s grace. They seek to be justified by works of the law (Galatians 2:21). Anyone attempting to use law to dictate their righteousness has fallen from grace (Galatians 5:4). We reside in the dispensation of grace (Ephesians 3:2). Therefore, the standard by which we live is by taking God at His word, not through law. Through the law comes the full knowledge of our sin nature, not righteousness (Romans 7:7–8). The law is not made for a righteous person (1 Timothy 1:9).

Ultimately, grace allows us to suffer for Christ (2 Peter 2:19). Grace enables us to grow and gain knowledge (2 Peter 3:18). Grace frees us from slavery to our sin nature (Romans 6:23). Let us not fall short of God’s grace by seeking to be found in our own righteousness, which is based on works (Philippians 3:9). Instead, let us walk in the grace of God as we live out the righteousness we have in Christ in every aspect of our lives. For the grace and calling of God are irrevocable (Romans 11:29).

Jude, a servant of Jesus Christ, and brother of James, to those called, beloved in God the Father, and kept in Jesus Christ (Jude 1).

Jude begins his letter to the Church with some very strong words that emphasize the grace believer’s position in God the Father and Jesus Christ, as well as the believer’s state of being loved and guarded.

Both Paul and Jude reveal the position the grace believer has in God the Father. In 1 Thessalonians 1:1 and 2 Thessalonians 1:1, Paul mentions this position. In Jude 1:1, Jude follows suit. Although little information is given about this position, we know enough to reasonably conclude that it relates to our time in eternity. Our position in Christ is now the primary emphasis. However, the Church is the Holy of Holies and will be in the presence of God for all eternity. Thus, all three members of the Godhead indwell the believer and have a unique relationship with him.

Jude emphasizes the believer’s security through the words he uses. Those who are called are both in a state of being loved in God the Father and in a state of being kept in Jesus Christ. Both of these conditions are permanent.

Note: The KJV and NKJV use the word “sanctified” instead of “beloved.” The textual support for the use of “sanctified” comes from late manuscripts, primarily from the Byzantine area. “Beloved” is used as in Colossians 3:12, 1 Thessalonians 1:4, and 2 Thessalonians 2:13, describing the characteristic relationship the saint has with God the Father. In 1 Thessalonians 1:4, our position of beloved is also in God the Father. “Sanctified” is also used in the same manner in Acts 20:32; 26:28, and 1 Corinthians 1:2. Sanctification relates to being set apart in Christ. Sanctified is not used elsewhere in Scripture pertaining to the grace believer’s position in God the Father. Thus, the evidence in the original text and context provides stronger support for our state of being loved in God the Father than for being sanctified in Him.

Therefore, out from law, no flesh will be justified before Him. For through law is the full experiential knowledge of sin (Romans 3:20).

The Mosaic law does not bring righteousness; it exposes our sin nature for what it truly is. Through the law comes a full experiential knowledge of sin, not victory over sin. Keep this in mind the next time you attempt to use a “do not” law to dictate your righteousness in a situation. We of the Church are not righteous because of what we do not do; rather, we are righteous because of who we are in Christ. Therefore, our actions show this righteousness forth when we abide by the commandments of Christ. The primary commandment for the Church is to love other saints as Christ loved us (John 13:34). This means being willing to sacrifice for another saint (1 John 3:16).

The law gives the sin nature strength (1 Corinthians 15:56). The law brings knowledge of sin, not freedom from it. Therefore, by the law every mouth will be stopped, and all will be held accountable to God (Romans 3:19). There are none among us who are righteous (Romans 3:10). Not even one who does kindness (Romans 3:12). No one knows the way of peace, for all seek their own righteousness (Romans 3:17).

Now, we have the righteousness of Christ—all those who put their faith in the gospel for salvation (1 Corinthians 1:30; 15:1–4). This is not a righteousness based upon our works, but on the mercy from God (Titus 3:5). Therefore, since we are righteous before God in Christ, let us live a life of righteousness by yielding our members to the desires we have from the Holy Spirit to act in a right manner in all things.

For you all have been called on the basis of freedom, brethren, only do not use the freedom for an opportunity to the flesh, but through the love you all serve one another (Galatians 5:13).

In Christ, the believer has freedom. This freedom entails a life apart from law. That is, law is the basis for how a Christian dictates his righteous behavior. Any law, not just the Mosaic law, that has the intent of dictating a person’s righteousness based upon their actions. The Holy Spirit now indwells the believer, and where He is, there is freedom (2 Corinthians 3:17).

This freedom is not to be used as an opportunity for the flesh, nor as a cloak for doing wrong (1 Peter 2:16). Since God has reckoned to the believer the death and resurrection of Christ, the one in the Christ is dead to his sin nature and alive unto God (Romans 6:4–6). Thus, this one is free to live out the righteousness he now possesses in Christ (1 Corinthians 1:30).

Living by grace and eternal, unconditional salvation are not given so that a person can continue to sin. How can we who have died to our sin nature continue to feel at ease performing its works? Romans 6:1–2). The one who lives in freedom is able to freely love other saints and work out his salvation because he has all things pertaining to life and godliness (2 Peter 1:3).

Therefore, let us stand fast in our liberty in Christ, not again being engaged with a yoke of bondage (Galatians 5:1). Those who seek to be justified by law fall from grace (Galatians 5:4). Therefore, those who desire to live by law are not living according to the freedom in Christ, but seeking to establish their own righteousness.

Stop with the “do not” and start loving other saints (John 13:34; 15:12).

This is the covenant which you will guard between me and between your seed after you, every male will be circumcised (Genesis 17:10).

After giving a covenant pertaining to eternity to Abraham, the LORD instructs him to guard His covenant. Thus, all of his descendants, every male, must be circumcised. This includes all of the males born in his household and who are bought with money. Those who are not circumcised will be cut off from the covenant (Genesis 17:14).

Circumcision was not the basis for Abraham’s salvation. Paul deals with this fallacy in Romans chapter four. Righteousness was reckoned to Abraham before he was circumcised (Romans 4:10). He received the sign of circumcision, a seal of the righteousness out from faith (Romans 4:11). Abraham is the father of those who will be saved out from faith (Romans 4:12). Thus, circumcision for the Jew was a sign of faith, not law or a work-based righteousness.

Happy are the clean in heart because they will discern God (Matthew 5:8).

In three woes to the Pharisees, Jesus calls them out for their hypocrisy. Jesus uses washing a cup as an example. They clean the outside of the cup while ignoring what is inside. This is the same in their life. Their focus is on their appearance while inside is extortion and self-indulgence. They should first clean the inside (Matthew 23:25–26).

In Matthew 5:8, Jesus explains to the Jews who came out to hear the Messiah speak that it is the clean in heart that will see God. Although some translations opt to use “pure”, the Greek word for pure refers to unmixed. In Matthew 5:8, the Greek word “katharos” is used. It refers to being clean, both physically and ceremonially.

The one who is clean of heart has not lifted up his soul to idols, nor sworn deceitfully (Psalm 24:4). Since Jesus is speaking of the time in the Tribulation Period when the Jews will be in the wilderness because the man of lawlessness has broken his seven-year peace treaty, these will be the Jews who did not bow down to his idols.

Those who are not defiled by idols in their hearts will in the future discern God. This word “see” does not describe the physical sight, but comprehension with the mind. Because a Christian has all things pertaining to life and godliness, he is able to discern God now. The one who discerns God ceases from habitual sin (1 John 3:6).

As for Christians, they are to love other saints fervently with a clean heart because they are born from above from an incorruptible seed (1 Peter 1:22). The purpose of the commandment for the Church is to love from a clean heart with a good conscience (1 Timothy 1:5). Thus, the grace believer is to flee youthful strong desires and pursue righteousness out from a clean heart (2 Timothy 2:22).

Do not confuse doctrine with teaching. The Sermon on the Mount is directed at the Jews. Therefore, it is only teaching for the Church, not doctrine. The Church has something better, built upon better promises; thus, attempting to apply the Sermon on the Mount requires allegorization. Allegorization changes Scripture to mean what you want rather than what it says.

Everyone who steps beyond and does not abide in the doctrine of the Christ; he does not have God. The one abiding in the doctrine of the Christ, this one also has the Father and the Son (2 John 9).

The doctrine of the Christ is the instructions for the grace believer’s conduct as a saint. The Christ is the new creation in which God made Christ, the resurrected, glorified one, the head and the Church His body (Ephesians 1:22–23; 2 Corinthians 5:14—the believer is not a new creation or creature, he is in a new creation). In the Christ, we are all equally a part of one body.

It is important for a Pastor to hold fast according to the doctrine of the faithful word, in order that he is able to encourage with healthy teaching (Titus 1:9). Healthy teaching is information that is to be known but not put into practice, where doctrine is to be put into practice. A pastor must have healthy teaching, or he will mix up Old Testament information with New Testament requirements, resulting in unhealthy teaching.

The doctrine of the Christ is to be taught in and out of season. The pastor is to convince, rebuke, and exhort with long–suffering and doctrine, for the time is now that men do not endure sound teaching, but according to their own desires they heap up teachers and turn their ears from the truth (2 Timothy 4:2–3).

Those who teach another doctrine, which goes beyond, or literally transgresses, the doctrine of the Christ, do not have God. These are the ones who teach the doctrine of the Nicolaitans; the separation of the clergy from the congregation (Revelation 2:6, 15). In Christ, we are all equal (1 Corinthians 12:13). We each have a position, and each position holds value to the whole body (1 Corinthians 12:19).

In the third year of the reign of Jehoiakim, king of Judah, Nebuchadnezzar, king of Babylon, came to Jerusalem and besieged it (Daniel 1:1).

In 605 BC, Nebuchadnezzar besieged Jerusalem resulting in Jehoiakim submitting and paying tribute to him (2 Kings 24:1). Jehoiakim was an evil king who followed in the ways of his father (2 Kings 23:37). God brought against Judah raiding bands from the Chaldeans, Syrians, Moabites, and Ammon to destroy Judah according to the words He gave the prophets (2 Kings 24:2–3). After sacking Jerusalem, Nebuchadnezzar took many captives, including men from the royal line. Daniel was among those taken captive (Daniel 1:6).

The Lord gave Jehoiakim into the hands of Nebuchadnezzar, along with some of the articles of the house of God, which he carried to the land of Shinar (Daniel 1:2). Jehoiakim, as King, perished in his eleventh year when he revolted against Nebuchadnezzar and was taken captive (2 Chronicles 36:6). 2 Kings 24:6 indicates that Jehoiakim died before being taken to Babylon.

While dealing with a question about divorce that the Pharisees posed to Christ to tempt Him, Jesus states that when God created mankind, He created them male and female (Mark 10:6). For this reason, a man will leave his father and mother and be joined to his wife, and the two will become one flesh. What God has joined, no man is to separate. Therefore, the only reason they were permitted to divorce under the Mosaic law was because of the hardness of their own hearts (Mark 10:2–5).

In Mark 13:19, Jesus again focuses on the beginning of creation. The coming ‘tribulation period’ refers to a time of great distress and suffering on earth, such as has not been seen since the beginning of creation. Unless the Lord shortens the days during this time, not even the ‘elect’ (those chosen by God) would survive. During this period, many false messiahs will come to Israel (Mark 13:21). These false messiahs and prophets will perform signs and wonders and deceive many (Mark 13:22).

Even God’s invisible attributes, from the beginning of creation, are clearly discerned by the understanding things made (Romans 1:20). Man is without excuse, for even knowing God, he chose to reject a proper opinion of God. The fact that a Creator exists is visible in creation itself. Even those who do not want to know the true God will make up their own gods (Romans 1:23). Because of their rejection of the truth and ungodliness, a quality of God’s wrath is upon them (Romans 1:18). This wrath permits them to follow in their corrupt way to fill up to the full their judgment. God gives them over to the futility of their mind to go after the lusts of their hearts (Romans 1:21).

When God raised Christ from the dead, He made a new creation (2 Corinthians 5:17). This new creation is the last Adam (1 Corinthians 15:45). When a person believes the gospel for salvation, he is taken out of Adam and placed into the Christ by the Holy Spirit (1 Corinthians 12:13). This immersion puts the man into a creation where the old things have passed away. The believer does not become a new creature, or creation in and of himself. He is a part of the Christ, which is the body in which Christ Jesus is the head and the Church is His body (Ephesians 1:22–23). κτίσμα (ktísma) is the result of an act of creation; thus, a creature. Every creature that God has made is proper and not to be refused, but received with thanksgiving (1 Timothy 4:4). Because the grace believer is placed into the body of the Christ, which is made from both Jew and Gentile, circumcision nor uncircumcision avails but the new creation (Galatians 6:15). God took from the two races and made one new man (Ephesians 2:15). Thus, the Christian is a part of a new creation in which he is righteous because the head is righteous (1 Corinthians 1:30).

Everywhere it is heard among you is fornication, and such fornication which is not named among the Gentiles, so that someone to have his father’s wife (1 Corinthians 5:1).

The perversion that the Corinthian assembly was permitting in its midst was known all around because they were puffed up about it (1 Corinthians 5:2). They had an inflated sense of their own standing and knowledge because they allowed such sin in their midst. However, this is not love. Love is not puffed up (1 Corinthians 13:4). By tolerating such corruption in their midst, they were not acting in a righteous manner.

Paul rebukes them for being puffed up. They should rather mourn that such a one is removed from among them (1 Corinthians 5:2). The next time they are gathered, they are to deliver such a one to Satan for the destruction of the flesh (1 Corinthians 5:5). Paul is instructing them to cast the man out of the assembly, no longer permitting him to fellowship. We are to care for the well-being of other saints. When a fellow Christian is sinning, out of love, he needs to be rebuked for his actions. If he does not change his ways, we are to separate from him. This separation is not to treat him as an enemy, but as a brother, because we are seeking the best for them (2 Thessalonians 3:15). They must stop this type of conduct in order to be allowed to fellowship. This is an important stance to take because sin spreads (1 Corinthians 5:6). Bad company always corrupts useful habits (1 Corinthians 15:33).

We are to walk in love—seeking the best for other believers, imitating God as His beloved children (Ephesians 5:1–2). Thus, fornication, uncleanness, covetousness, and filthiness, which all deal with perverted sexual matters, are not to be named among the saints (Ephesians 5:3–5). Those who do such things, we are not to partake with them, for we are not to be deceived, these types of works bring wrath upon the sons of the unpersuaded (Ephesians 5:6–7). Since the grace believer is not appointed unto any wrath, he has no union with such men who work out the darkness within them (1 Thessalonians 5:9). Therefore, among the saints, these types of actions should not be permitted for the benefit of all.

However, it is equally important to note that when a saint who has been admonished in this manner changes the mind and thus ceases such activity, we are not to continue to reject them. We do not want to give Satan an opportunity because we have an ungracious spirit (2 Corinthians 2:6–7). The purpose is for restoration, not separation. Separation is for the benefit of the assembly as a whole. Thus, when the punishment results in a change of mind (repentance), the offending party should be comforted and graciously allowed to again participate in fellowship so they may spiritually mature with the saints.

And we know that as much as the law says, to those in the law it speaks, in order that every mouth is shut and all the world should become accountable to God (Romans 3:19).

The law does not justify. Instead, it holds all accountable to God. Both Jew and Gentile are under sin (Romans 3:9). None are righteous (Romans 3:10). The righteousness of man is as filthy rags to God. Our perversities have taken us away like the wind (Isaiah 64:6). No one understands or seeks after God (Romans 3:11). Before this dispensation—the dispensation of grace—men were required to seek God to find Him (Deuteronomy 4:29). This seeking had to be by faith, believing His promise that He rewards those who find Him (Hebrews 11:6). Now God seeks us. No one seeks Him (Luke 19:10; John 12:32).

Since the Gentile, who is not under the law, by nature does the things of the law, these are a law unto themselves, showing the law written in their hearts (Romans 2:14). Those who are in law are judged by law. Those without law perish apart from law because of their conscience, which shows the law written in their hearts (Romans 2:12).

The law does not justify. Its purpose is not to give men a way to be righteous before God through their works. Instead, through what the law says, every mouth will be stopped. The entire world, both Jew and Gentile, will be held accountable to God for their actions.

A little leaven leavens the whole lump (Galatians 5:9).

Leaven in Scripture is typically used in a negative manner because of its characteristic to inflate dough. In Matthew 16:6, Jesus warns His disciples concerning the leaven of the Pharisees and Sadducees. After some deliberation, the disciples realized Jesus was speaking of their doctrine (Matthew 16:11–12).

Similarly, leaven within an assembly refers to a person who is blatantly involved in sin. In the case of Corinth, because the assembly permitted, and even boasted about allowing, a man who was committing an act not even the Gentiles would do, Paul rebukes them. Instead of boasting, they are to mourn so that this man is removed from them. As Paul says, a little leaven leavens the whole lump (1 Corinthians 5:6). Paul then compares leaven and unleavened to our fellowship among the saints. When doing wrong and malignant evil are permitted in the fellowship, they have a negative impact on all the saints (1 Corinthians 5:8). In contrast, unleavened fellowship involves pure intentions and truth, not taking the opportunity for wrong or malignant evil among the saints.

Therefore, when considering our fellowship with other saints, fornication and uncleanliness, or even covetousness, are not even to be named among us (Ephesians 5:3). We are to put to death these types of conduct in our bodies (Colossians 3:5–8). Furthermore, we are not to keep company with fornicators, those who are covetous, which is idolatry, railers, drunkards, or extortioners (1 Corinthians 5:11). Let us not be deceived: bad company corrupts useful habits (1 Corinthians 15:33).

And I will establish My covenant between Me, and between you, and between your seed after you in their generations for a covenant of eternity, to be to you God and your seed after you. And I will give to you and your seed after you, the land you sojourn, all the land of Merchants for a possession of eternity, and I will be to them God (Genesis 17:7–8).

To understand the significance of this promise, it is useful to consider the meaning of the term “Canaan.” “Canaan” is a word that means “a merchant.” In Hosea 12:7, it is used of a merchant who has deceitful scales. In Proverbs, a virtuous wife is described as a woman who supplies sashes for merchants (Proverbs 31:24). God is not promising the land of Canaan; rather, this is a promise for the entire earth, the land of the merchants.

Previously, in Genesis 15:18–21, God gave Abram a covenant of land for his descendants. This is a covenant of land in this present world. Now, in Genesis 17, God changes Abram’s name to Abraham because he is the father of nations and gives him a covenant in eternity. This is not a modification or replacement of the covenant in Genesis 15. Once a covenant is made, it cannot be added to or annulled (Galatians 3:15). This is an entirely different covenant that will be enforced in eternity, after the new heavens and new earth are made (Revelation 21:1).

Happy are the merciful, for they will be shown mercy (Matthew 5:7).

As Jesus continues to speak to the Jews about their time in the wilderness, He states that those who show mercy will be shown mercy. This is not a Jew who decided to show mercy a few times to gain something. This one is characterized by showing mercy; he is a merciful man. Mercy is giving people relief from the effects of sin. His willingness to be merciful comes from his belief in God’s promises. He is not showing mercy to obtain mercy.

In contrast to the Jew who earns mercy by being merciful, the Christian has already obtained mercy through the washing and regeneration from the Holy Spirit (Titus 3:5). Mercy, peace, and love are multiplied to the grace believer (Jude 2). Those of the Church are a chosen race, a royal priesthood, a set-apart nation, and a people of a possession. This includes the Gentiles. They were not a people but are now the people of God, having obtained mercy (1 Peter 2:9–10). The Christian shows mercy because he was shown mercy.

Mercy is not earned. Jesus is not instructing the Jews to show mercy to obtain mercy. The concept of “obtain” does not exist in the original verse. It is based on the translation of the word mercy in a passive form. Thus, they are shown mercy. The Jews during the tribulation who show mercy are happy because they believe the promises of the coming Messiah. This happiness is not based on the works of righteousness they have done, but on the promises from God (Jeremiah 31:13–34). Mercy is not gained in any dispensation by the works or desires of men (Romans 9:16). It is God who chooses to show mercy upon whom He desires (Romans 9:18).

Because many deceivers have gone out into the world, those who do not verbally agree that Jesus Christ has come in flesh. This is the deceiver and the antichrist (2 John 7).

The deceiver is someone who leads others astray from the truth. In the times we are in now, many will depart from the faith, giving heed to spirits that cause them to wander and to the teachings of demons (1 Timothy 4:1). These are those who teach righteousness by works, the observance of days, and traditions rather than the word of God. They have their own conscience seared, permitting them to lie without remorse. They are among those who turn the grace of God into licentiousness and teach that gain is godliness (1 Timothy 6:5).

The antichrist is one who stands against Christ. This is not synonymous with the man of lawlessness or the beast of Revelation. There are many antichrists already; they deny that Jesus is the Messiah (1 John 2:18, 1 John 2:22). Some claim Jesus, the Son of God, could not possess a human body because all matter is evil—a heresy asserting Jesus was only a phantom. Most mainstream denominations reject this, affirming Jesus’s full humanity and divinity. However, the doctrine persists in certain modern groups such as the Ecclesia Gnostica and Apostolic Johannite Church.

Now these things, brethren, I have outwardly transferred unto myself and Apollos for your sake, in order that by us you should learn not to frame the mind above what is written, in order that one is not puffed up above another according to a different one (1 Corinthians 4:6).

Within the Corinthian assembly, the saints divided themselves according to the different men they chose to follow. Some were saying they belonged to Paul, while others were claiming to belong to Apollos (1 Corinthians 3:4). Paul calls them out for this fleshly framed mind. It is not man who adds, but God who gives the increase (1 Corinthians 3:6–7). No one is to thoroughly deceive himself by attaching himself to a man as though what he has is from that man, for we are all Christ’s (1 Corinthians 3:23).

Divisions among Christians, especially concerning who they follow, come from a carnal frame of mind. This type of mindset cannot understand Spiritual things and thus will base its conclusion on emotions rather than what is logical (1 Corinthians 2:14). There are men who resonate with us better than others by the way they express the truth; however, that is not justification for causing divisions based upon who we follow. This type of teaching comes from false teachers who desire to exclude people to themselves (Galatians 4:16–17).

Just as Paul and Apollos are nothing, so is any other man. What makes us differ from each other? We are all in the Christ. We ought not to act as though the things we have come from ourselves (1 Corinthians 4:7). Instead, let us learn from Paul’s example to not put ourselves or any man above others in Christ.