The term Christian first appears in Acts 11:26, where Barnabas brought Saul to Antioch. In the Greek New Testament, the word appears only two other times: Acts 26:28 and 1 Peter 4:16. By contrast, the modern term Christianity—commonly used to describe the gospel and other essential doctrines—never appears in Scripture.[1]

Even so, the term Christianity is widely used—and widely misunderstood. Such misunderstandings can be found across a variety of Christian platforms. Having once embraced some of these misunderstandings myself, I write not merely from an academic standpoint, but also from personal experience. [2] [3]

With that in mind, I humbly present this snapshot of Christianity—from eternity past to eternity future. It is my hope and prayer that the following pages will glorify God, bring greater clarity to the core doctrines of the Christian faith, and demonstrate how these truths apply to daily life.  

Chapter 1: Eternity Past

Whenever I open my Bible to the book of Genesis, I am greeted by a blank page on the left—a subtle reminder of the profound mystery that precedes the words, “In the beginning” (Genesis 1:1). Yes, you read that correctly: precedes.

This hidden truth is that, before the foundation of the world—in eternity past—the triune God [4] had already established a sovereign and gracious plan of redemption.

For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren. — Romans 8:29 NKJV

 

Elect according to the foreknowledge of God the Father, in sanctification of the Spirit, for obedience and sprinkling of the blood of Jesus Christ: Grace to you and peace be multiplied. — 1 Peter 1:2

Moved by love and mercy, God the Father foreknew (proegnō, “to know beforehand”) [5] a people whose names were written in the Book of Life (Philippians 4:3; Revelation 17:8). He chose them in His Son for salvation (Ephesians 1:4) through the sanctifying—that is, “setting apart”—work of the Holy Spirit. And those whom He foreknew, He also predestined (proorizó, “to predetermine, foreordain”) to be conformed to the image of His Son—partly in this age and fully in the age to come. The Son is therefore preeminent among many brothers and sisters.

That God chose a people in His Son for salvation before the foundation of the world—and that, in time, He accomplishes this eternal purpose through the work of the Holy Spirit—has sent spiritual shock waves through the centuries, reverberating across theological traditions. I still remember, as though it were yesterday, when those sovereign waves crashed over me.

The truth of Romans 8:29, however, settled the matter for me once and for all. In the end, Scripture prevailed: “Whom He foreknew, He also predestined.”

Chapter 2: Creation

Now that my blank page had been filled with the first two of the five links in the golden chain of redemption—the other three being called, justified, and glorified—“In the beginning” seems a bit ambiguous. Nevertheless, the first words in all our Bibles are, in fact, “In the beginning God created the heavens and the earth” (Genesis 1:1).

With the earth still without form or void, the Spirit of God hovered over the face of the waters (Genesia 1:2). God then created His six literal, 24-hour days (Genesis 1:3–31):

Day 1: God created light and separated it from the darkness, giving us Day and Night.

Day 2: God created a firmament (expanse), which He called “Heaven,” [6] to divide the waters below from the waters above.

Day 3: God created the Earth and Seas and everything in them.

Day 4: God created the greater light, the sun, to rule the day; the lesser light, the moon, to rule the night; and the stars.

Day 5: God created and abundance of living creatures and birds.

Day 6: God created living creatures, cattle, creeping things (such as spiders), and beasts of the earth, including land dinosaurs. And then the triune God created Adam and Eve, male and female, in Their image and according to Their likeness.

After His finished work, God rested on the seventh day, blessed it, and sanctified it (Genesis 2:1–3).

Chapter 3: The Fall

After God had rested from His work, He placed Adam in the garden of Eden, which contained both the “tree of life” and “the tree of the knowledge of good and evil” (Genesis 2:8–9). A river flowed out of Eden to water the garden (Genesis 2:10), and from there it divided into four riverheads (Genesis 2:11–14). Adam was placed in the garden to cultivate and care for it (Genesis 2:15).

Then God gave Adam a command: “Of every tree of the garden you may freely eat; but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die” (Genesis 2:16–17).

But it was not good for Adam to be alone, so God gave him a “helper comparable to him” (Genesis 2:18–23). I think there is a good lesson there. Adam and the woman were married, naked, and unashamed (Genesis 2:24–25). But a serpent was ready to strike!

Along with spiders, snakes are widely feared. So, when we read in Genesis 3:1 that “the serpent,” or snake, “was more cunning than any beast of the field,” we might be so rattled (pun intended) that we skip right over the word “cunning.” However, this was no ordinary serpent. No. The serpent spoke! And Scripture later identifies this serpent as the Devil or Satan (Revelation 12:9; 20:2).

The serpent said to the woman, “Has God indeed said, ‘You shall not eat of every tree in the garden’?” (Genesis 3:1). The woman responded by explaining God’s command (Genesis 3:2–3). Then, in Genesis 3:4, the serpent contradicted God: “You will not surely die.”

The serpent deceived her, and she “took of its fruit and ate. She also gave to her husband with her, and he ate” (Genesis 3:6). They disobeyed God’s command, plunging humanity into sin and death (Romans 5:12). Hence the Fall!

All hope would have been lost if it were not for a promised “Seed.”

Chapter 4: The Promised Seed

The consequences of the Fall were swift (Genesis 3:14–24). The serpent was cursed, and the woman—Eve, “the mother of all living”—and Adam were sent out of the garden of Eden. Eve would not only endure pain in childbearing but also long for Adam instead of God. God cursed the ground because of Adam, making his work difficult. And rather than enjoying equality, Adam would rule over Eve. What had once been perfect was no more.

Along with the curse of the serpent came “enmity” (ebah, “hostility, hatred”) between the serpent and the woman, and between his seed and “her Seed.” The promised Seed would bruise (shuph, “crush, strike”) the serpent’s head, while the serpent would bruise (shuph, “crush, strike”) His heel (Genesis 3:15).

This promised Seed continued through the genealogical line from Adam to Noah; from Shem through Abraham, Isaac, and Jacob (Israel); from Israel through King David; and ultimately to Joseph, the husband of Mary (Matthew 1:1–18; Luke 3:23–38). The promise given to Abraham, however, deserves particular attention.

At the appointed time, “God sent forth His Son,” Jesus Christ, into the world—“born of a woman”—fulfilling the promise of the Seed announced in Genesis 3:15. Although the first promise was given in the context of Eve, it ultimately pointed to the virgin Mary, through whom the Savior was born. Jesus was also “born under the law.” In other words, He entered the world under the authority and requirements of the Jewish law in order to fulfill it completely (Matthew 5:17). Furthermore, He was born in Bethlehem, just as foretold (Micah 5:2; Luke 2:4).

Fully God and fully man (Philippians 2:6–8), Jesus grew in wisdom and stature, and in favor with God and men (Luke 2:52). Following His baptism in the Jordan River and His victory over temptation in the wilderness (Mark 1:1–13), He began His earthly ministry at about thirty years of age in the power of the Holy Spirit (Luke 4:14; Acts 2:22). Yet from the beginning, the cross remained central to His mission.

Betrayed by Judas (Mark 14:43–45) and handed over to Pontius Pilate, the Roman governor, Jesus was sentenced to crucifixion (Mark 15:15). Yet ultimately, it was God who delivered up His willing Son to death, providing Him as the propitiation for sin and satisfying His righteous wrath (Romans 3:25). On the cross, Jesus declared His redemptive work finished: “It is finished” (John 19:30). In doing so, He fulfilled what Isaiah foretold concerning the Suffering Servant who would bear the sins of many (Isaiah 53:12). He also fulfilled the promise of Genesis 3:15, crushing the serpent’s head, even as His own heel was struck (Genesis 3:15). Still, Satan continues to prowl, seeking whom he may devour (1 Peter 5:8).

God raised Jesus from the dead on the third day (Acts 2:24)—the first day of the week, the day on which Christians gather to worship (John 20:1). His resurrection was witnessed by many (1 Corinthians 15:5–8), vindicated His redemptive work. And through His death and resurrection, Satan was bound for a “thousand years,” preventing him from deceiving the nations (Revelation 20:3).

Having fulfilled what was written about Him in the Old Testament Scriptures (Luke 24:44–49), Jesus instructed his disciples to wait in Jerusalem for the promised Holy Spirit. He then ascended to the right hand of the Father, where He reigns until all His enemies are placed under His feet (1 Corinthians 15:25).

Chapter 6: The Day of Pentecost

As the 120 disciples gathered in prayer and waited for the Holy Spirit, they appointed Matthias to replace Judas as the twelfth disciple (Acts 1:12–26). Then, when the Day of Pentecost (pentēkostē, “fiftieth,” referring to the fiftieth day after Passover) had fully come, they were all together in one place. Suddenly, there came a sound from heaven, “as of a rushing mighty wind,” and it “filled the whole house where they were sitting.” Divided tongues, “as of fire,” appeared and rested on each of them. And they were all “filled with the Holy Spirit” and began to speak with other tongues (glṓssa, “a tongue, language”; Acts 2:1–4).

Jews from every nation under heaven heard the disciples declaring the “wonderful works of God” in their own native languages (Acts 2:11). Some were amazed and perplexed, while others mocked, accusing the disciples of being drunk (Acts 2:12–13). Peter then stood with the eleven and explained that they were not drunk, but that what they were witnessing was the fulfillment of the prophecy of Joel 2:28–32. He went on to proclaim that God had made Jesus both “Lord and Christ” (Acts 2:36), demonstrating the fulfillment of the Scriptures, including Psalm 16:8–11 and 110:1.

Those who were cut to the heart responded to Peter’s message by asking what they should do. Peter instructed them to repent (metanoeó, “to change one’s mind”) and be baptized in the name of Jesus Christ for the forgiveness of their sins (Acts 2:37–38). About three thousand souls gladly received his words and were baptized (Acts 2:41). They then devoted themselves to the apostles’ doctrine, fellowship, breaking of bread, and prayer (Acts 2:42). The Lord added to the church (ekklēsía, “a called-out assembly”) those who were being saved (Acts 2:47).

Through the ministry of the apostles—particularly Peter, to whom the “gospel of the circumcision” was committed (Galatians 2:7)—and through others such as Stephen, the first martyr, and Philip the Evangelist, the church continued to grow and prosper.

But things were about to change.

Chapter 7: The Gospel

The change came through the conversion of Saul of Tarsus (Acts 9:1–9). Entrusted with the “gospel of the uncircumcision” (Galatians 2:7), Saul—later known as Paul—was commissioned as an apostle to both Jews and Gentiles (Acts 9:15). His unashamed declaration in Romans 1:16–17, which he connects with the coming judgment (Romans 2:16), provides the standard by which we understand his gospel (euangelion, “good news”) today.

For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek. For in it the righteousness of God is revealed from faith to faith; as it is written, “The just shall live by faith.”

That said, it may surprise you to learn that the power of the gospel lies in the revelation of the “righteousness of God,” not merely in the forgiveness of sins. Paul declares that the gospel is “the power of God to salvation” precisely because “in it the righteousness of God is revealed.” And Romans 4 clarifies that this righteousness refers to that which God imputes (logizomai, “to impute, credit, reckon, or count”), rather than simply referring to one of His attributes.

And this righteousness is revealed “from faith to faith”—from the Spirit-wrought (John 6:63; 2 Thessalonians 2:13) act of faith in the person and work of Jesus Christ, by which God imputes His righteousness and justifies (dikaioō, “to declare righteous”) the believer freely by His grace (Romans 3:24), to an ongoing life characterized by faith. As the prophet Habakkuk originally wrote, “The just shall live by faith” (Habakkuk 2:4).

Having already cited Habakkuk 2:4 in Galatians 3:11 to defend justification apart from works of the law (nomos, “the Mosaic law”), Paul quoted it once more in Romans 1:17. In doing so, he demonstrates the continuity and consistency of justification by faith throughout both the Old and New Testaments. At the same time, He emphasizes that faith is not just the beginning of the Christian life but its continual way of life.

The just live by faith.

Chapter 8: Christian Living

Having been washed, sanctified, and justified (1 Corinthians 6:11), the elect are sealed with the Holy Spirit and spiritually baptized into the Church, “the body of Christ,” composed of both Jews and Gentiles (1 Corinthians 12:12–31; Ephesians 1:13; 3:1–7). No longer subject to the condemnation of the law (Romans 8:1), we are now at peace with God through our Lord Jesus Christ (Romans 5:1; Ephesians 2:14–18).

Although we are no longer under the law but under grace (Romans 6:15), we must guard against two errors: returning to bondage under the law and using our freedom as a license to presumptuously indulge in sin (Romans 7:17, 20; Galatians 5:1, 13). The former abandons grace; the latter abuses it and can result in a loss of reward (Galatians 5:19–21).

That said, we are commanded to “work out” (katergazesthe,”to bring about” or “carry to completion”) our salvation “with fear and trembling” (Philippians 2:12). In other words, we should bring our salvation to its intended completion: Christlikeness (Romans 8:29). Of course, this is understood within the truth that the process of sanctification is accomplished by God Himself, who works in us, “both to will and to do for His good pleasure” (Philippians 2:13). In short, we work out because He works in.

A life of faith and obedience begins with water baptism, administered by a qualified leader (Ephesians 4:11; 1 Timothy 3:1–7), in the name of the triune God, as instructed by Jesus in Matthew 28:19. And it continues as we gather on Sundays for doctrine, fellowship, breaking of bread—including both the Lord’s Supper and shared meals—prayer, praise, and the exercise of Spirit-given gifts (Acts 2:42–47; Romans 12:3–8; 1 Corinthians 12:1–31). But Christian living is not limited to Sundays.

We should joyfully and lovingly “work out our salvation” by the Holy Spirit in every sphere of life, persevering in these things until the return of Christ at the end of the age.

Chapter 9: The Return of Christ

As the end of the age approaches, many signs will precede the visible return of the Lord. The sun and moon will be darkened, “the stars will fall from heaven,” “the powers of the heavens will be shaken,” and there will be a “falling away” and the revealing of the “man of sin” (Matthew 24:29; 2 Thessalonians 2:3). These events will usher in a season of unprecedented suffering and tribulation, culminating in the release of Satan to gather the nations for the final battle (Revelation 20:7–8).

At the end of the age, “with a shout, with the voice of an archangel, and with the trumpet of God” (1 Thessalonians 4:16), the Son of Man will return visibly “on the clouds of heaven with power and great glory” (Matthew 24:30). His coming will not be secret or hidden. The nations will see Him.

At His coming, there will be a resurrection of both the righteous and unrighteous dead (John 5:28–29). The believing dead, who are presently with Christ in heaven in some form of bodily existence (see Luke 16:23), will return with Him and be reunited with their glorified resurrection bodies (1 Thessalonians 4:14). Those believers who are alive at His coming will then be transformed. Glorified and fully conformed to Christ (Romans 8:29; Philippians 3:20–21), they will be “caught up” (harpazō,“to seize, snatch, or take away by force”) to meet the Lord in the air (1 Thessalonians 4:15–17).

At which point “the armies of heaven,” most likely angels and us (Revelation 19:14), will accompany the KING OF KINGS AND LORD OF LORDS (Revelation 19:16) in His triumphant descent to ultimate victory (Genesis 3:15; Romans 16:20; 1 Corinthians 15:25; Revelation 20:9–10).

The unbelieving dead, who are in Hades, will likewise be raised and reunited with their resurrected bodies. And along with those unbelievers who remain alive, they will stand before Christ at the judgment.

Chapter 10: The Judgment

After His victory over His enemies (Revelation 19-20:10), Jesus takes His place at the judgment seat—the bema of 2 Corinthians 5:10—which, in this author’s view, is more than likely synonymous with the Great White Throne Judgment (Revelation 20:11–15).

I would go as far as to say that, outside of hell, judgment is probably one of the least talked about subjects. Sure, perhaps along with Benjamon Franklin, we discuss the certainty of death and taxes.[7] But I can assure you that judgment is certain as well.

And this judgment will be according to Paul’s gospel and each person’s works: “in the day when God will judge the secrets of men by Jesus Christ, according to my gospel” (Romans 2:16).

On that Day, God will judge the secrets of humanity by Jesus Christ, to whom the Father has entrusted all judgment (John 5:22). No person, and no good or bad work, will escape it. And the standard of judgment will be what Paul calls “my gospel,”: the gospel entrusted to him by divine revelation, which he may have received during his time in Arabia (Acts 26:16; Galatians 1:11–17). That gospel proclaims that God imputes His own righteousness to all who, through the Holy Spirit, believe in Jesus Christ, thereby declaring them righteous.

Judgment will also take account of each person’s works (Romans 14:10; 2 Corinthians 5:10; Revelation 20:11–15). Yet the outcome, however, will differ. Those who have trusted Paul’s gospel will receive rewards or suffer loss according to how they lived (1 Corinthians 3:14–15), though they themselves will still be saved. On the other hand, those who have despised the kindness of God that leads to repentance (metanoia, “a change of mind”) and faith in Paul’s gospel, will be judged according to their works. And because their names were not found in the book of life, they will be cast into the lake of fire (Revelation 20:15).

Chapter 11: Eternity Future

Before the judgment, the apostle John revealed something shocking. He writes that “the earth and the heaven fled away. And there was found no place for them” (Revelation 20:11). And even more shocking is that “fire” will be the means by which the world as we know it will be destroyed (2 Peter 3:7). Shocking, right?

Following the judgment, all things will be made new in the age to come—the fullness of eternity future, as revealed in Revelation 21:5: “Then He who sat on the throne said, ‘Behold, I make all things new.’ And He said to me, ‘Write, for these words are true and faithful.’”

By “all things knew,” John means a “new heaven and a new earth” (Revealtion 21:1). Isaiah prophesied of this new creation (Isaiah 65:17), as did Peter. Interestingly, Peter adds that it will be a place “in which righteousness dwells” (2 peter 3:13). Without the imputation of righteousness here, there is no righteousness there!

There will also be “no more sea” (Revelation 21:1). We noticed in Chapter 2 that God created the earth and the seas. And while it is true that Revelation is loaded with symbolism, I am inclined to think that. since the new heaven and new earth are literal, so is the absence of sea.

In the new heaven and earth, there will be “the holy city, New Jerusalem” (Revealtion 21:2, 9–27). Again, Isaiah prophesied: “O Jerusalem, the holy city” (Isaiah 52:1). And for those who died in faith, the writer of Hebrews said that they desired “a better, that is, a heavenly country. . .a city” (Hebrews 11:16, emphasis added).

There will also be no sin, death, sorrow, or pain (Revealtion 21:4). And from the splendor of the New Jerusalem to the river and tree of life, we will share in His glory and enjoy Him forever (Revelation 21:22–22:5).

Amen.

_______________

[1] The 39 books of the Old Testament and the 27 books of the New Testament are inspired by God and sufficient to make the elect wise unto salvation. They are also profitable for sound doctrine and good works (2 Timothy 3:15–17).

[2] Because I misunderstood the gospel, my self-righteous “dead works” (Hebrews 6:1) took the form of Lordship Salvation—a heretical system that blends the free gift of salvation (Romans 3:24) with the costly works of discipleship (Luke 14:25–33) and grounds assurance in works rather than in Christ Himself (Hebrews 12:2).

[3] Even after repenting of Lordship Salvation, I continued to hold to the doctrine of imputed righteousness—the idea that believers are imputed with the righteousness of Christ. However, it is God the Father who imputes His own righteousness to believers (Romans 4:5–6; 2 Corinthians 5:21; Philippians 3:9).

[4] One true and living God who eternally exists as three divine persons: the Father, the Son, and the Holy Spirit. Though equal in essence, each Person fulfills distinct roles in creation, redemption, and sanctification.

[5] Greek definitions follow standard lexical usage; see Walter Bauer, Frederick W. Danker, William Arndt, and F. Wilbur Gingrich, A Greek English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed. (BDAG).

[6] The Bible mentions three heavens: the first heaven, created on day 2, refers to the sky and clouds. The second heaven, associated with day 4, contains the sun, moon, and stars. And the third heaven, or Paradise, is the dwelling place of God, as described in 2 Corinthians 12:2–4.

[7] Sparks, Jared (1856). The Writings of Benjamin Franklin, Vol. X (1789-1790). Macmillan. p. 410.