Chapter 1

¹ Paul, Silvanus, and Timothy, to the congregation of Thessalonians who are one with God the Father and the Lord Jesus the Anointed One: May you have [God’s] care and peace.

² We always thank God when we mention you in our prayers, ³ because we never forget your faithful work, loving labors, and endurance that comes from [your] hope in our Lord Jesus the Anointed One, [who stands] in front of our God and Father. ⁴ For we know that He chose you, our brothers who are loved by God, ⁵ because the good news that we are preaching didn’t become just words to you, but power, Holy Breath, and a strong conviction, since you recognized what sort of men we became to you for your sakes. ⁶ Then you started acting like both us and the Lord, because, despite many difficulties, you accepted the word with the joy of [God’s] Holy Breath, ⁷ and became examples to all the believers in Macedonia and Achaia.

⁸ Why, you’ve preached the word of the Lord not only in Macedonia and Achaia, but everywhere that your faith in God has spread, so we don’t have to say anything more. ⁹ For, they all keep reporting about the way we first came to you and how you turned away from idols, then [turned toward] God… yes, to slave for a God who’s alive and true. ¹⁰ And [they tell of how you’re] awaiting His Son from the heavens who He raised from the dead, Jesus, who draws us to him and away from the coming wrath.

Chapter 2

¹ Brothers, you know that our visit to you hasn’t been without results. ² For, although we had just suffered and been mistreated in Philippi (as you well know), our God gave us the boldness to speak to you about the good news of God… although with a lot of difficulty. ³ Because, the encouragement we give doesn’t come from errors, uncleanness, or deceit. ⁴ And also; since God has proven us fit to be entrusted with the good news, we don’t speak just to please men, but [to please] God, who proves what’s in our hearts.

⁵ So, as God is my witness (and as you well know), we didn’t come with flattering words or pretending to be in need of anything, ⁶ nor have we looked for glory from men… no, not from you or from anyone else… and as Apostles of the Anointed One, we could be quite a burden. ⁷ However, we came to you gently, as a mother who feeds and cares for her children. ⁸ And because we care for you so much, we were not only happy to share the good news of God with you, but also our lives, because you’ve become so dear to us.

⁹ Brothers, surely you remember how we worked hard and labored. Why, we worked night and day so we wouldn’t put an expensive burden on any of you as we preached to you about the good news of God. ¹⁰ Both you and God are our witnesses as to how loyal, righteous, and free from blame we became to you believers. ¹¹ In the same way, you each know how we kept on encouraging you, consoling you, and witnessing to you as a father does his children. ¹² [We did this] so that you would keep on walking in a way that’s worthy of the God who’s calling you to His Kingdom and glory.

¹³ So, that’s why we keep on thanking God; because when you accepted the word of God that you heard from us, you didn’t accept it as the word of men, but just as it truthfully is, the word of God, which is at work in you believers.

¹⁴ You became our imitators and brothers like the congregations of God (in the Anointed One) in Judea, because you also started suffering at the hands of your own countrymen in the same way that they did at the hands of those Judeans ¹⁵ who killed the Lord Jesus, the Prophets, and who even persecuted us. Such men aren’t pleasing to God, for they oppose all men ¹⁶ by trying to keep us from speaking to people of the nations so we can save them. As the result, they’re always filled to the brim with their sins. But in the end, His wrath will come upon them.

¹⁷ As for us, brothers; we’re forced to be orphans to you for a short time (in body, but not in our hearts), and we anxiously desire to see your faces. ¹⁸ That’s why we wanted to come to you – yes, I Paul – on two different occasions. However, the Opposer kept cutting us off. ¹⁹ For, when our Lord Jesus arrives and we’re standing before him, why would we have any hope, or joy, or the crown of pride, if not over you? ²⁰ You… yes you, are our glory and joy!

Chapter 3

¹ So, when we couldn’t bear it any longer, we arranged to be sent to Athens alone. ² Then we sent Timothy – our brother and God’s servant in the good news about the Anointed One – to strengthen and comfort you in your faith, ³ so that nobody would be discouraged by all these difficulties. However, you know that we were appointed [to endure] things like this.

⁴ Why, when we were there with you, we warned you that we were about to suffer persecution (as you well know is now happening). ⁵ And it’s because I just couldn’t stand [not knowing], that I sent [Timothy] to find out how your faithfulness [is holding up], so that the Tempter doesn’t tempt you and bring all our hard work [in your behalf] to nothing.

⁶ However, Timothy has just now returned from you, and he gave us the good news about your faithfulness and love, and [he told us] how you keep us in your fond memories and always long to see us, just as we [long to see] you. ⁷ And that’s why, brothers – despite all our own needs and difficulties – we find comfort in you and in the faithfulness that you show. ⁸ Because, if you’re standing firm in the Lord, we are alive! ⁹ So, what kind of thanks can we give to God for you in return for all the joy that we now have because of you, before our God, ¹⁰ as we keep on begging night and day to see your faces and to correct anything that may be lacking in your faith.

¹¹ Now, may our God and Father Himself and our Lord Jesus straighten our road to you. ¹² May the Lord cause you to grow and to have more than enough love for each other and for all, as we have for you. ¹³ And may he make your hearts firm in holiness, without any blame before our God and Father, when our Lord Jesus and all his Holy Ones arrive.

Chapter 4

¹ Finally brothers, we ask and urge you by the Lord Jesus, to follow the path of the things you learned from us and to keep pleasing God. Although you’re already doing this, you must do it even more so! ² You know the orders that we gave you through the Lord Jesus, ³ and that; what God wants is [for you] to be made holy and to stay free from sexual immorality. ⁴ You should each learn how to take control of yourselves in holiness and honor… ⁵ not in passionate desires like those nations who don’t know God! ⁶ Nobody should overstep the limits or take advantage of his brother in this matter, for the Lord is the avenger in all these things, just as we warned you before and explained completely. ⁷ Why, God didn’t call us to uncleanness, but to holiness! ⁸ So, you who [choose to] disregard this [warning] aren’t disregarding a man, but the God who put His Holy Breath in you.

⁹ When it comes to the matter of brotherly love; there isn’t any need for us to write you, because God taught you to love each other… ¹⁰ and you’re doing this to all the brothers throughout Macedonia. However, we urge you brothers to become even better at it! ¹¹ Also, pledge yourselves to living quietly, minding your own business, and working for a living (as we’ve instructed you to do), ¹² so that you’re acting in an appropriate way toward those who are on the outside, and so you’ll be in need of nothing.

¹³ Brothers, we want you to understand the situation of those who are sleeping [in death], so you aren’t saddened (as are those who have no hope). ¹⁴ For, if we believe that Jesus died and was resurrected, then we also believe that The God will lead those who have [have been] sleeping through Jesus, [in order for them to be] with him.

¹⁵ What we are saying to you is the word of the Lord… that the living who remain until the coming of the Lord will definitely not go ahead of those who have been sleeping. ¹⁶ Because, the Lord himself will come down from heaven and give the command in the voice of the highest messenger [of God] and with God’s trumpet; then those who have died in the Anointed One will be resurrected first. ¹⁷ And we the living (those remaining at the time) will be snatched into the clouds along with them for a meeting of the Lord in the air; and thus we will always be together with the Lord.

¹⁸ Keep comforting each other with these words.

Chapter 5

¹ Now, when it comes to the times and the seasons, brothers, nothing needs to be written to you, ² because you know very well that the Lord’s Day is coming as a thief in the night. ³ And whenever they’re saying ‘Peace and security,’ destruction will come on them instantly like labor pains on a pregnant woman, and they won’t escape. ⁴ However, brothers, you aren’t in the dark… so that Day shouldn’t sneak up on you like thieves! ⁵ Why, you’re all sons of light and sons of the day… and we don’t belong to night or to darkness!

⁶ Really then; let’s not fall asleep like all the rest. Let’s stay awake and keep sober, ⁷ for those who are sleeping sleep at night, and those who get drunk get drunk at night. ⁸ But may we who belong to the day stay sober, as we wear the breastplate of faith and love, and [put on] our hope of salvation as though it were a helmet. ⁹ Because, God didn’t assign us to His wrath, but to being saved through our Lord Jesus the Anointed One. ¹⁰ Why, he died for us so that whether we stay awake or we’re asleep, we should live together with him! ¹¹ So, comfort each other with this [thought] and keep building each other up, just as you’re already doing.

¹² Now brothers; We’re asking you to give [special] recognition to those who are working so hard among you by presiding over you in the Lord, and counseling you. ¹³ Give them extraordinary loving consideration because of what they’re doing, and be at peace with each other! ¹⁴ We also urge you brothers to reprimand the disorderly, to comfort the depressed, to support the weak, and to be patient with everyone. ¹⁵ Also, see to it that no one is trying to get even with anyone else over bad things… always search for what’s best for each other and for everyone else! ¹⁶ Always be rejoicing, ¹⁷ praying constantly, ¹⁸ and giving thanks for everything, because this is God’s will for you, in the Anointed One Jesus! ¹⁹ Don’t put out the fire of [God’s] Breath ²⁰ or take prophesies lightly, ²¹ but prove everything, then hang onto whatever is good… ²² and stay away from everything that appears to be wicked!

²³ May the very God of peace make you completely holy and sound in every way – in spirit, life, and body – and find you blameless when our Lord Jesus the Anointed One arrives; ²⁴ for He who is calling you is faithful, and He will make it happen.

²⁵ Brothers; keep praying for us, ²⁶ and greet all the brothers with a holy kiss. ²⁷ I’m putting you under oath in the Lord to read this letter to all the brothers.

²⁸ May the caring of our Lord Jesus the Anointed One be with you.

Notes

Highest Messenger

The Greek word that is translated ‘Highest Messenger [of God]’ at Jude 9 is archaggelos. Arch (pronounced ark) means highest (or beginning) and aggelos (pronounced ahn-gell-ose) is the word that we get angel or messenger from.

Who was this ‘highest messenger of God?’ Jude gives his name as MichaEl. However, many Bible scholars think that this is the name of Jesus prior to his coming to the earth. The reasoning behind this is that Jesus is truly God’s highest messenger (see Hebrews the First Chapter), so Jesus and Michael are thought to be one in the same.

The thought that Jesus is Michael is reinforced by Paul’s words as found at 1 Thessalonians 4:16, where we read, ‘Because the Lord himself will come down from heaven and give the command in the voice of the highest messenger (gr. archaggelou) [of God] with God’s trumpet.’

So, since ‘the Lord’ is an obvious reference to Jesus, he appears to be the archangel Michael.

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Breath

The Greek word pneuma (as in pneumonia, a breathing disease) means breath or wind – the movement of air. In other Bible translations, this word is often translated as spirit or ghost – as in Holy Spirit or Holy Ghost. However, spirit is just a shortened form of the Latin word spiritu, which just means breath in Latin. And ghost conveys another meaning altogether.

The most common use of the word pneuma in the Bible is to imply an unseen force (such as breath or wind). And the problem with translating it as spirit or ghost is that many people have started believing that the unseen force that is called [God’s] Holy Breath herein, is another God-like person and part of a Divine ‘Trinity.’ This can’t be true, because the only scripture that can be used to support this theory (that is, where the Father, the Son, and the Holy Breath are supposed to be ‘one’) is found at Matthew 28:19, which simply says that baptism should be done ‘in the name of’ (or, in recognition of) these three. All other scriptures that are used to prove the Trinity theory fail to mention the Holy Breath as part of that group. And the King James wording of 1 John 5:7 (which was used for years to attempt to prove the Trinity) is spurious (something that was added to the Bible). In fact, the reference to the Holy Breath at Matthew 28:19 may also be spurious, and if so, then there are no actual Bible references that mention God’s Holy Breath along with the Father and the Son.

So to prevent confusion, the Greek word pneuma is frequently translated as breath herein. However, there are exceptions, as in instances where the Bible refers to demons as ‘spirits.’ Translating pneuma as breath in these cases, although correct, might just be confusing. There are also places where we have left pneuma translated as spirit, when the word implies a person's tendency (or spirit). And, since the nuance implied by the word Spirit in the English language (an unseen power) is correct, we recently changed back to translating pneuma as Spirit in several places, when referring to God’s Holy Spirit. However, recognize that pneuma is often best defined by calling it [God’s] Holy Breath. For an example, see the Note Worshiping God In Spirit and Truth.

Another important use of the word pneuma is in the phrase, ‘Breath of Life.’ This phrase means more than just breathing; it refers to the entire mechanics of life itself. It’s the unseen force of life for all creatures… it’s what makes each cell alive. However, nowhere does the Bible describe the ‘pneuma’ as immortal, nor is it the same as the soul (a breathing thing), so it can (figuratively) ‘return to God’ at death,’ because all hope of future life depends on God and His promise of a resurrection.

Note in particular how the term Breath is used at Job 27:3, where Job spoke of God’s Breath or Spirit. For there he asked, ‘Does the Breath of the Divine One remain in my nose?’ As you can see from his application of this word, pneuma obviously referred to God’s Breath in this case, not to a person or to an unseen force. He was talking about that which comes from God and caused him to breathe… the Breath of Life.

It is interesting that at Genesis 6:3 God says, ‘I won’t allow My Breath to stay with these men through the the age, for they are fleshly.’ In Greek that reads, ‘Ou me katameine to pneuma mou en tois anthropois toutoiseis ton aiona, dia ai einai autous sarka,’ or, ‘Not not should stay the Breath Mine with these men the age through, their being flesh.’

While the words Breath Mine (pneuma mou) here can refer to God’s Holy Breath, it seems more likely that He is referring to the breath of life that he gave Adam. So it appears as though what He was saying here is that the breath of life (of the people of that age) would be removed prematurely. However, since God referred to it as ‘My Breath,’ there may be a link implied between God’s Holy Breath and the breath of life. For more information, see the attached link ‘The Powers of God’s Holy Spirit.’

However, when Jesus died (as the words recorded at John 19:30 say), ‘he hung his head and quit breathing’ (gr. kai klinas ten kephalen paredoken to pneuma, or, and inclined his head giving/up the breath).

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Making a Living from Religion

At 2 Corinthians 2:17, Paul wrote, ‘We aren’t like others who are peddlers of the word of God (gr. kapeleuontes ton logon tou Theou). Rather, we speak sincerely through the Anointed One.’

Obviously, Paul is making the assertion here that he didn’t believe in making a comfortable living by preaching God’s Word. In fact, Paul bragged of his working as a tentmaker, so he could provide God’s Word without cost to the congregations. And as he says here, he often did without, simply because he refused to ask for help.

However, it must be admitted that on other occasions Paul, spoke of his ‘authority’ to be supported in his preaching. So that isn’t necessarily wrong. But, let’s examine why Paul chose not to depend on others to support him in his service to God. Notice his reasoning, ‘Rather, we speak sincerely through the Anointed One.’

The problem with trying to teach those who are paying you to do so is this matter of sincerity. If your livelihood depends on their goodwill, will you truly tell them what needs to be said? The answer is obvious.

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Satan, Devil, Lucifer, Beelzebub

It is appropriate that the heavenly name of the great Opposer and Slanderer of God is never given in the Bible. However, several terms (and one mistakenly) have been used to describe him. Here is a list of those descriptions:

Satan: This is a Hebrew word meaning, opposer, resistor, a smart person who does things to serve his own interests, and/or a person who can’t be fooled. It was applied to the Evil One because of his opposition to God. To prevent people from thinking of it as a name, it is translated as ‘the Opposer’ herein.

Devil: This is the only Greek word (Diabolos) used in the Bible to describe the evil one. The first part of the word, dia, means through. Bolos means throw (it’s where we get the English words ball and bowl). So, Devil means one who throws through, which implied Slanderer in Greek, so that’s the way it’s translated herein.

Lucifer: The name Lucifer is commonly tied to the Biblical Opposer, however the name doesn’t appear in most versions of the Bible. It does appear once in the King James Bible, at Isaiah 14:12, in which the King of Babylon is referenced as Lucifer, Son of the Morning, which is translated from the Hebrew words Helel ben Shahar – Day Star, Son of the Dawn. This term was used there, because Lucifer is the Latin term for the planet Venus, which is also known as the morning star.
So, there is no direct link in the Bible between the entity known in Hebrew as Satan and the person who was referred to as Lucifer. This was a myth that was created by Augustine after he translated the text in Isaiah from the original Hebrew into Latin.

BeelZebub: There are eight references in the Bible to this Hebrew word, and it does refer to the Slanderer. However, once again, this is not a proper name. It appears to be a title. Beel (like Baal) means Lord, and Zebub appears to refer to flies (the insects). So, BeelZebub likely means Lord of Flies.

Is the Opposer (Slanderer or BeelZebub) a real person? All one has to do is look at the titles he was given above to realize that he is. To deny his existence negates the rest of the Bible. For example, when dealing with Adam’s sin, why did God adhere so closely to a law when other options were available to Him? Why didn’t he just destroy rebellious Adam and create another man?

The fact is, He created men and His messengers with the ability to choose whether to serve Him or not, so none are automatons. And as a man failed in the Paradise of Pleasure, we can assume (and as the Scriptures support) that there were failures (and rebels) in the heavens also. This is the reason why it became necessary to have a law that clearly outlined what rebellion against God constituted, and what the consequences for violating that law would be. It was obviously for the sake of the millions of millions of heavenly spirit (breath) creatures that the issue of rebellion here on the earth had to be resolved by legal means, and in a way that demonstrated the love and loyalty of God’s first-born son, which resulted in the painful need for a ‘ransom’ (Jesus’ death).

And the idea that the Slanderer isn’t real raises other questions. For example, while Jesus was being tempted in the desert, was he simply struggling with the bad inside himself rather than against a real, evil personality? If so, we would have to conclude that there was bad in Jesus.

Also, was the battle in heaven (as spoken of at Revelation the Twelfth Chapter) just figurative and not a real war against the Opposer and his messengers? If so, then there are still ‘evil thoughts’ in heaven prior to that battle. And, in what sense would ‘the Opposer’ and his ‘messengers’ lose the battle and be confined to the earth? Also, why would internal evil be ‘angry’ in knowing that he just has ‘a short period of time left?’

And lastly, when the Opposer entered God’s presence and spoke to Him (Job the First Chapter), could we assume that this inherent evil was found in God? That isn’t likely.

However, there is some question as to the use of the Greek word Diabolos found at 1 Chronicles 21:1 (in the Greek Septuagint). First, since Diabolos is a Greek word and First Chronicles was written in Hebrew, we would assume that Diabolos (Slanderer) was substituted for the Hebrew word Satan (Opposer). But the text seems to imply that a slanderer (or resistor), not the Slanderer, had come to David. And we would have to assume it to be a satan or resistor that came to him. So, we don’t really know if the text implies that the Evil One came to him, if it was just an evil spirit that came over him, or if someone bad had urged David to defy God and take a census of Israel.

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Fornication or Sexual Immorality?

The Greek word porneia means much more than copulation between individuals who aren’t married to each other. The term literally means that which is sold (by prostitutes). So it includes all the types of services that might be sold by a prostitute, not just copulation.

It also just refers to acts between unmarried persons (which is what happens in prostitution). This includes such actions between unmarried ‘consenting adults,’ although there may be no exchange of money, because, where porneia is found in the Greek Septuagint, the Hebrew Law shows that it involves intimate relations between unmarried persons.

Because the English word fornication carries the nuance of just copulation between unmarried persons, we have used the broader term sexual immorality here to indicate the full range of the term.

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What does In Mean?

The Greek word εν (en) simply means in. However, it is translated as in, one, in union with, and as other words, depending on the context, in most Bibles.

Especially in the book of John do we find the question raised, ‘Was Jesus really the same person as the God?’ This question is raised because the text at John 10:38 literally says, ‘… in order that you should know and you may be knowing that in (en) me the Father and I in (en) the Father.’

However, the text above is often translated as, ‘I and my father are one.’ Is this the true sense of what John wrote? Is Jesus ‘one with’ (the same as) the Father?

That could be a correct translation, but not in the context of the way the book of John was written. For example, notice how John 14:20 reads: ‘εν εκεινη τη ημερα υμεις γνωσεσθε οτι εγω εν τω πατρι μου και υμεις εν εμοι καγω εν υμιν,’ or, ‘In that the day you will know that I in (εν) the Father of me, and you in (εν) me, and I in (εν) you.’

So, if John 10:38 means that Jesus is the same person as his Father, then John 14:20 means that all of Jesus’ followers are the same person and that they are also the same persons as Jesus and his Father. Is this a logical conclusion? No, because it doesn’t harmonize with numerous other scriptures that show his followers to be individuals, but one with (or in unity with) Jesus and God.

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Undeserved Kindness or Caring?

The Greek word caris is where we derive the English word care or caring. However, the Greek word carries a slightly different meaning. Old English Bible translations have rendered caris as grace. However, the nuance that grace implies (smooth and flowing) totally distorts the meaning of this term in contemporary American English.

Most Bible dictionaries prefer to see caris translated as undeserved kindness. However, this phrase, which may or may not make some minor technical difference in the meaning, adds wordiness, and that distracts from the ease of reading. So you will find it translated as care, caring, or kindness herein, depending on the setting.

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The Anointed

Notice that in this Bible translation, 2 Corinthians 1:21, 22 (for example) says, ‘The One who guarantees that we all belong to the Anointed One, and He who anointed us, is God.’

So, why didn’t these translators just go ahead and render the word (Anointed) as Christ – as countless other translators have done? For two reasons:

1. Because Christ has almost totally lost its meaning to most Bible readers today, and most have come to believe that ‘Christ’ was part of Jesus’ name. It wasn’t.

2. Because Christ is word that was made up by early Bible translators and is only used in that form when they think that the Bible was speaking of Jesus. In other places it is correctly translated as anointed.

If you look at the above verse in Greek, you’ll see that it reads, ‘Ho de bebaion hemas syn hymin eis Christon kai chrisas hemas Theos,’ or, ‘The of stabilizing us with you into Anointed and anointing us God.’

You will notice here that Christon (Christ or Anointed) and chrisas (anointed) are both derived from the same root word, which by the way, is Greek for olive oil. Why olive oil? Because, that substance was traditionally poured over the heads of those who God chose to be kings over Israel. For example, David and Solomon were both anointed (oil was poured over their heads) in proof of the fact that they had been chosen by God to be kings over Israel.

So, the word means anointed. But if you prefer the word Christ, then David and Solomon were Christs, for you can’t have it both ways.

Such a physical anointing with oil appeared to picture receiving God’s Holy Breath, which happened to Jesus at his baptism, to 120 of Jesus’ disciples at Pentecost of 33-C.E., and to other First-century Christians. So Jesus didn’t really become the Christon (Christ, Anointed, or Chosen One) until he was anointed with Holy Breath at his baptism (when the ‘dove’ came down on him).

If you understand this nuance, you get the true meaning of the word Christ (Anointed) as it applies to Jesus; it means that he was the one who God chose to be king over His people. Also, Paul was telling the Christians in Corinth that they too would be anointed… become ‘christs.’ For when they were ‘anointed’ and sealed in their hearts by God’s Holy Breath, they were selected to be ‘kings over the earth’ (Revelation 5:10).

Also, notice what can be learned from a proper understanding of the Greek words by looking at Matthew 24:24. For what he actually said was, ‘Because false Anointed ones and false prophets (gr. pseudo christon kai pseudo prophetai) will arise and they will perform great signs and omens to mislead (if possible) even the elected.’

So, Jesus wasn't necessarily saying that people would come claiming to be him, but people would come falsely claiming to be the anointed and prophets.

At Exodus 29:29 we find that Aaron and his sons were to be ‘anointed’ as Priests to Jehovah, and that this action would make them ‘holy,’ or clean. It also signified that had been ‘chosen’ to this office by God. And in Leviticus, when we read of the ‘anointed’ Priest, the reference seems to be to the one who had been chosen for the special office of what later became known as the High Priest, which gives credence to our translating Christos as Anointed One, rather than Christ, in the Christian Era Scripture (NT) portion of this Bible. However, at least in the case of Aaron and his sons, fragrant herbs were added to the oil to give it a pleasing odor. This is implied at Exodus 25:7 where the Israelites were asked to donate ‘fragrances for anointing oil.’ And we find the exact formula for the anointing oil at Exodus 30:34, where we read that it was to be made of ‘sixteen pounds of choice myrrh flowers, eight pounds of sweet-smelling cinnamon, eight pounds of sweet-smelling calamus, sixteen pounds of cassia (for the Holy Place), and a gallon of olive oil.’

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The Day of the Lord

Throughout the Bible, we find references to ‘the Day of Jehovah,’ and ‘the Day of the Lord.’ Are both of these references to the same time, and if so, how do we know?

There is no conflict between the two Days; in fact, they appear to be the same. Notice what we are told in the Revelation, when it is speaking of the beginning of that Day (at Revelation 12:10), ‘This is the moment when the salvation, the power, the Kingdom of our God, and the authorization of his Anointed One began.’

As you can see, the purposes of that Day are tied together. For, the establishment of God’s Kingdom (with the battle in heaven and the ouster of the Opposer and his messengers) and the authorization for Jesus (the Lord) to rule appear to begin at the same time.

So, does the Lord’s Day begin when the things spoken of in the Revelation start to happen? It appears to be so, because it starts out with John’s words (at Revelation 1:10), ‘Through the Breath [of God] I found myself in the Lord’s Day.’

What are some of the features of that Day? Well, they appear to start with the ouster of the Opposer and his messengers from heaven (See Revelation 12), which is followed by the destruction of ‘Babylon the Great’ (See Revelation 17, 18). Then in rapid succession there comes the ‘marriage of the Lamb’ (acceptance of the rest of the Anointed ones to heaven?), the Battle of Armageddon, the abyssing of the Opposer and his messengers, and the resurrection (see Revelation 19, 20). And finally, the Opposer is released for a short time, which precipitates the battle against Gog of Magog, and which is thereafter followed by the descent of ‘New Jerusalem’ to the earth, and the making of the ‘new earth and sky’ (see Revelation 21).

Also, in the prophecy found at Joel 2:1-12, ‘the Day of the Lord’ appears to start with the destruction of Jerusalem by worldly armies (the destruction of Babylon the Great?), and this is followed by the destruction of the worldly armies, in Joel Chapter Three (Armageddon?). And in between these two events, we read of the marvelous outpouring of God’s Breath upon His faithful servants (Joel 2:28-32).

Peter wrote in length about this period, and at 2 Peter 3:7 he wrote: ‘It was also promised that; What’s [now] in store for the earth and sky is fire, which [will come] during the Judgment Day, when godless men will be destroyed.’ And although many misinterpret these words as describing just the destruction of the wicked at Armageddon, the context shows that he was looking at a much longer period of time, the total ‘Lord’s Day’ or ‘Judgment Day’… the ‘thousand-year’ period spoken of at Revelation Chapter Twenty. For what he said about the burning of the earth and sky and of the ‘new earth and sky’ corresponds exactly with the end of the thousand years and the promises found at Revelation 21:1.

So, from the periods described in the Revelation, near the end of Jesus’ thousand-year reign there will be a judgment of the wicked (those who join with Gog of Magog) and they will be destroyed. Then there will be a ‘new earth and sky.’ What does that really mean? Perhaps we’ll all have to live to see it to be sure.

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The Day and Hour

Many people have said that it is futile to try to determine when ‘the great time if difficulty’ will start, because of Jesus’ words that are found at Matthew 24:36, which say, ‘No one knows the day and hour – no, not the messengers of heaven or the Son, but only the Father.’

However, notice what Paul wrote at 1 Thessalonians 5:3, 4, ‘And whenever they’re saying Peace and security, destruction will come on them instantly like labor pains on a pregnant woman, and they won’t escape! However, brothers, you aren’t in the dark… so that Day shouldn’t sneak up on you like thieves! Why, you’re all sons of light and sons of the day… and we don’t belong to night or to darkness!’

From Paul’s words, we can conclude that, although the ‘day and hour’ wasn’t known when Jesus was on the earth, world conditions (and specifically a world-wide cry of ‘peace and security’) would give clear indications of an impending end to this old worldly age, so that true Christians who are awake won’t be surprised at its coming.

You might also notice that Jesus spoke these words in connection with his return and his rewarding of his faithful slaves or doorkeepers. For more information, see the linked document The Faithful and Sensible Slave.

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Soul

The Greek word psyche (as in psychology) has been translated many ways, including soul, life, etc. However, psyche actually means something that breathes. It is used in the Bible to describe both breathing animals and breathing humans. So by definition, a soul cannot leave the body, because a soul is what the living body (whether human or animal) is (see Genesis 2:7).

In ancient Greece, philosophers eventually added another meaning to psyche: The inner person (as opposed to the person that others see and come to know). And with time, the pagan religion of Greece started to teach that this inner person is its own entity and can never die (is immortal). Over the centuries, this pagan Greek doctrine crept into the Christian religions. Please see the link http://en.wikipedia.org/wiki/Soul for more history of the word.

However, such Greek philosophical thought never influenced Jesus and his Apostles. So, they consistently used psyche to indicate a living person or animal. The teaching that the soul is immortal stands in direct conflict with Jesus’ promise of a resurrection, because, if a person is immortal (can never die) he/she can never be resurrected (brought back to life).

In addition, the teaching of the immortality of the human soul is totally without support from the Bible. The word immortal(ity) (Gr: athanasia or undying) is only mentioned in the Bible in two places, and it isn’t used with or applied to the word soul in either case. Both of these scriptures show that immortality is only given by God as a reward for righteousness. And as Ezekiel 18:4 says, ‘The person (gr. psyche or ‘soul’) that is sinning will die (gr. apothaneitai).’

Of course, there are places in the Bible where the word soul means more than just a living, fleshly body. For example, God is recorded to have spoken of ‘My Soul’ in several places. Obviously, God is much more than just a ‘soul’ as most people think of that term, and He surely wasn’t talking about His having a human body. So we must conclude that what He was referring to is His life.

Then there are Jesus’ words found at Matthew 10:28, which read, ‘Don’t be afraid of those who kill the body but can’t kill the person (psyche). Rather, be afraid of him who can destroy both the person and the body in the garbage dump.’ Here, Jesus is using the word psyche (soul) to refer to the value of life that remains with God until the resurrection. And he obviously isn’t referring the soul as immortal here, because he says God will destroy (gr. apolesai) the [unrighteous] soul or person.

Unfortunately, no single word can be used to translate psyche in every possible Bible application, so various terms are used herein, depending on the circumstances, but always in an attempt to harmonize with the meaning.

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Kingdom

The word Kingdom is translated from the Greek word basileia, which refers to the realm of a king (basil).

A common misconception about this Kingdom is that it isn’t real… that it’s just a state of mind. This conclusion is based on Jesus’ words found at Luke 17:21 which say (in Greek), he basileia tou Theou entos hymon estin (the Kingdom of the God in you is). These words are then translated as, ‘for God’s Kingdom is within you.’ However, this couldn’t be the correct meaning, because, notice that (at Luke 17:20) Jesus said these words in reply to a question that was raised by the Pharisees, and he certainly didn’t believe that the Kingdom was in their hearts.

So, what did Jesus mean? He was saying that he, the king of that Kingdom, was there in their midst, and that the hope of becoming kings in that Kingdom was being offered to them. And while it’s true that real Christians ever since that time have in fact been members of that Kingdom in their hearts, the word Kingdom (an area of rule) implies that there will be an actual time of rule and a realm for Jesus and his faithful servants. And, since it appears as though some of these kings will rule from heaven, the place where they rule from is called ‘the Kingdom of Heaven.’

However, Kingdom of Heaven appears to refer to the rule from heaven and not to the place where those who are ruled will live. We draw this conclusion from Jesus’ words as found at Matthew 8:11, which reads: ‘Many from the sunrise and sunset will come and recline [at the table] with Abraham, Isaac, and Jacob in the Kingdom of Heaven.’

That such faithful individuals as Abraham weren’t really in heaven at the time Jesus spoke these words (but they were alive in God’s memory), is confirmed by what Jesus said at John 3:13, ‘Nobody has gone to heaven other than he who came from heaven, the Son of Man.’

So, Matthew 8:10-12 must be referring to Abraham and his descendants living under the rule of a heavenly Kingdom government. These faithful ones don’t appear to qualify to be rulers in heaven themselves, because they weren’t ‘born again’ to receive the value of a spiritual life, nor were they part of the ‘Sacred Agreement for a Kingdom’ (Luke 22:29) that Jesus made with his Apostles just prior to his arrest and execution.

Notice how Jesus showed that the Kingdom of God hadn’t already arrived at the time he was speaking, for we are told at Luke 19:11, ‘While they were listening to these things, he told them another illustration, because he was getting close to Jerusalem, and they all thought that the Kingdom of God was about to happen instantly.’ Then Jesus told about a man who made a long trip to a distant land to receive kingship. So, a long period of time was obviously involved between when Jesus would leave on his journey (to receive kingship in heaven), and the time when he would return to reward his faithful slaves.

There is a definite time for this Kingdom to start its rule, which is made clear by the words of Revelation 12:10. For there we read, ‘Then I heard a loud voice in heaven say, This is the moment when the salvation, the power, the Kingdom of our God, and the authorization of His Anointed began. Because the one who has been accusing our brothers has been thrown down… the one who has been complaining about them day and night in front of our God!’

So, when the Opposer and his messengers are/were expelled from heaven, God’s Kingdom begins there. However, it must await the end of the ‘short period of time’ before God’s opposers are destroyed at ‘Armageddon’ and any of its effects will be seen on earth.

Then, what IS the Kingdom? The term appears to refer to a coming rulership of the earth by God, Jesus, and a spiritual Israel that originates in the heavens but extends to those in charge on the earth, for John wrote at Revelation 1:6, ‘[Jesus] made us to be a Kingdom of Priests to his God and Father.’ And he wrote that a heavenly group sang this song to him about Jesus (at Revelation 5:9, 10):

‘You bought people for God with your blood,
From every tribe, language, ethnicity, and country.
Then you made them rulers and Priests to our God,
And they’ll rule as kings on the earth.’

Then at Revelation 2:26 it’s recorded that Jesus promised: ‘I’ll give he who conquers and obeys whatever I tell him to do down to the end, power over the nations.’

And again at Revelation 3:21, Jesus promised: ‘Then I’ll allow the one who conquers to sit down with me on my throne, just as my Father has allowed me to sit on His throne, because I have conquered.’

For more information, see the linked document, The ‘Seed’ – God’s Kingdom.

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Meeting the Lord ‘In the Air’

The words of Paul at 1 Thessalonians 4:15-17 should be of particular interest to Christians, because they speak of a situation that happens to those who are dead in Jesus at the time of their resurrection, which might raise some questions about what will actually happen then.

We have translated these words as saying: ‘[We] the living who remain until the coming of the Lord will definitely not go ahead of those who have been sleeping. Because, the Lord himself will come down from heaven and give the command in the voice of the highest messenger [of God] and with God’s trumpet… then those who have died in the Anointed One will be resurrected first. And we the living (those remaining at the time) will be snatched into the clouds along with them for a meeting of the Lord in the air; and thus we will always be together with the Lord.’

Let’s take a look at some of the words that he wrote and see what questions are raised:

1. Paul spoke of this resurrection (gr. anastesontai) as happening during the period of Jesus’ coming or nearness (gr. parousian). So, does it happen before his coming (gr. erchomi), or was Paul speaking of the Lord’s descending (gr. katabesetai) to do the resurrecting at the climax of his nearness (at his coming)? For the scripture does say that he descends from heaven (arrives?) to do this resurrecting and snatching.

2. Why are they spoken of as being taken into the clouds (gr. en nephalais) and meeting with the Lord in the air (gr. eis aera), which is all down here in earth’s atmosphere?

3. If they are being taken into heaven (the presence of God), why is the word heaven (gr. ourano) specifically left unmentioned?

4. Who are these dead in the Anointed One (gr. nekroi en Christo)?

5. Will they then ‘always be with the Lord’ in the air, in heaven, or here on the earth?

For a more in-depth discussion of the possible answers to these questions, see the linked document The Rapture.

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