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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Greek word βαπτίζω entered English through transliteration. Thus, baptize is a Greek word using English letters. Baptizō (βαπτίζω) accutally means “to immerse” in English. It is the verb form of baptō, which is rendered “to dye.”

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

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

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

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

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

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

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

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

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

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

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

Therefore, everyone who hears these words of Mine and does them, I will liken him to a wise man who built his house upon the foundational rock (Matthew 7:24).

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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