(Updated 10/26/2026)

(Unless otherwise noted, Scripture is taken from the New King James Version®. Copyright © 1982 by Thomas Nelson. Used by permission. All rights reserved)

The term Christian first appears in Acts 11:26, where Barnabas brought Saul to Antioch. In the Greek New Testament, it appears only twice more: Acts 26:28 and 1 Peter 4:16. By contrast, the modern term Christianity—commonly used to describe essential doctrines—never appears in the Word of God. [1]

Even so, the term Christianity is widely used—and just as widely misunderstood and misrepresented—across a variety of Christian platforms and venues. Having once embraced some of these misunderstandings myself, I write not only 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. My hope and prayer are that this article, soon to be published in book form, will glorify God, clarify the essential doctrines of the Christian faith, and demonstrate how these truths apply to daily life.  

Eternity Past

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

Moved by intimate love and mercy, the Father foreknew (proegnō, “to know beforehand”) [5] a people whose names were written in the Book of Life (Philippians 4:3). He gave them to His Son (John 6:37), who would redeem them with His blood for the forgiveness of sins and, three days later, be raised from the dead (1 Peter 1:18–21). This redemptive work would be applied in real time through the preaching of the gospel, the work of the Holy Spirit (John 6:63; 16:8–11; 1 Peter 1:2), and belief in the truth (2 Thessalonians 2:13).

The Father also predestined (proorizó, “to predetermine, foreordain”) them to be conformed to the image of His Son so that He might be the firstborn (prōtotokos, “a position of preeminence”) among a vast family of believers.

I still remember, as though it were yesterday, coming face-to-face with the sovereignty of God. In the end, Scripture prevailed: Whom He foreknew, He also predestined.

Creation

Now that my blank page is filled with the first two of five unbreakable links in the golden chain of redemption—the other three being called, justified, and glorified (Romans 8:30)—“In the beginning” seems somewhat ambiguous. Nevertheless, the first words in all our Bibles are “In the beginning God created the heavens and the earth” (Genesis 1:1).

While the earth was still formless, empty, and dark, the Spirit of God hovered over the face of the waters (Genesis 1:2). God then created the world in six literal 24-hour days (Genesis 1:3–31). Here are the six days:

Day 1: God created Day and Night.

Day 2: God created Heaven [6] by separating the waters.

Day 3: God created the Earth, Seas, and plants.

Day 4: God created the sun, moon, and stars.

Day 5: God created sea creatures and birds.

Day 6: God created land animals and human beings.

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

The Fall

After God rested from His work, He placed Adam in the garden of Eden, which contained the “tree of life,” the “tree of the knowledge of good and evil,” and a “river” that watered the garden (Genesis 2:8–10). God put Adam there to cultivate it (Genesis 2:15).

Then God told Adam not to eat from the “tree of the knowledge of good and evil.” If he did, he would “surely die” (Genesis 2:16–17).

But it was not good for Adam to be alone, so God provided him with a “helper” (Genesis 2:18–23). Adam and his perfectly suitable woman were married, naked, and unashamed (Genesis 2:24–25). Yet a serpent was poised to strike!

The “serpent was more cunning than any beast of the field” (Genesis 3:1). And this serpent spoke! Scripture later identifies this serpent as the Devil or Satan (Revelation 12:9; 20:2).

The serpent questioned what God had clearly said (Genesis 3:1). The woman responded by explaining God’s command (Genesis 3:2–3). Then, in Genesis 3:4, the serpent contradicted God, saying, “You will not surely die.”

The serpent deceived her, and she “took of its fruit and ate.” And her husband ate. (Genesis 3:6). His disobedience plunged humanity into sin and death. Hence the Fall! [7]

But hope remained in a promised “Seed.”

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 driven from the garden of Eden. Eve would endure pain in childbearing and desire Adam.[8] God cursed the ground because of Adam, making Adam’s work difficult (see Romans 8:20–22). And rather than enjoying equality, Adam would exercise dominion over Eve. What had once been perfect was no longer so.

Along with the serpent’s curse, 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, Mary’s husband (Matthew 1:1–18; Luke 3:23–38).

At the appointed time, God sent His Son, Jesus Christ, “born of a woman” in Bethlehem “under the law,” fulfilling the promises of Genesis 3:15, Isaiah 7:14, and Micah 5:2. Fully God and fully man, Jesus grew in wisdom and favor with God and man (Luke 2:52). After His baptism and temptation (Mark 1:1–13), Jesus began His Spirit-empowered ministry (Luke 4:14; Acts 2:22).

Betrayed by Judas (Mark 14:43–45) and sentenced to crucifixion by Pontius Pilate, the Roman governor (Mark 15:15), Jesus willingly died as the propitiation for sin, satisfying God’s righteous wrath (Romans 3:25). Through His death, Jesus fulfilled the promise in Genesis 3:15 by crushing the serpent’s head (though the serpent still seeks to devour believers—1 Peter 5:8) and the prophecy of Isaiah’s Suffering Servant (Isaiah 53:12).

On the third day, God raised Jesus from the dead, thereby vindicating His redemptive work and fulfilling Psalm 16:10. His resurrection secured the justification (dikaiósis, “acquittal”) of the elect. It also bound Satan for a symbolic “thousand years,” preventing him from deceiving the nations (Revelation 20:3).

After fulfilling the Old Testament Scriptures (Luke 24:44–47), Jesus instructed His disciples to wait for the promised Holy Spirit (Acts 1:4–5) before ascending to the Father’s right hand, where He reigns until all His enemies are under His feet (1 Corinthians 15:25).

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). When the Day of Pentecost (pentēkostē, “fiftieth,” referring to the fiftieth day after Passover) arrived, a sound from heaven, “as of a rushing mighty wind…filled the whole house where they were sitting.” Divided tongues, “as of fire,” appeared and rested on each of them. They were all “filled with the Holy Spirit” and began to speak in other tongues (glṓssa, “a tongue, language”; Acts 2:1–4).

Jews from every nation heard the “wonderful works of God” in their own languages (Acts 2:11). Some were amazed, while others mocked, accusing the disciples of drunkenness (Acts 2:12–13). Peter denied the accusation, explaining that what they were witnessing fulfilled Joel’s prophecy (2:28–32). He further proclaimed that God had made Jesus both “Lord and Christ” (Acts 2:36), thereby fulfilling Psalm 16:8–11 and 110:1.

Those cut to the heart asked Peter what they should do. Peter instructed them to repent [9] 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. They were baptized (Acts 2:41). They devoted themselves to the apostles’ doctrine, fellowship, the breaking of bread (the Lord’s Supper and meals), and prayer (Acts 2:42). Through evangelism, the Lord added to the church (ekklēsía, “a called-out assembly”) those who were being saved (Acts 2:47).

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

But things were about to change.

The Gospel

That defining change began with 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 the Gentiles, while also bearing witness to the Jews and rulers (Acts 9:15). His unashamed declaration in Romans 1:16–17, which he directly connects with the coming judgment (Romans 2:16), provides the definitive standard by which we understand the gospel (euangelion, “good news”) today.

For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith to faith; as it is written, “But the righteous man shall live by faith.” — NASB 1995

Surprisingly, the gospel’s power lies in the “righteousness of God,” not merely in the forgiveness of sins. Paul declares that the gospel is “the power of God for salvation” precisely because “in it the righteousness of God is revealed.” And Romans 4 clarifies that this righteousness is what God imputes (logizomai, “to impute, credit, reckon, or count”), rather than merely an attribute of His.

And this righteousness is revealed “from faith to faith”—from the effectual call (Romans 8:30) and the Spirit-wrought act of faith in Jesus Christ, by which God imputes His righteousness and justifies (dikaioō, “declare righteous”) by His grace (Romans 3:24), to an ongoing life of faith. As the prophet Habakkuk wrote, “But the righteous man shall live by faith” (Habakkuk 2:4).

Christian Living

Having been justified by faith, we are sealed with the Spirit and baptized into the Church, the body of Christ, composed of both Jews and Gentiles (1 Corinthians 12:13; Ephesians 1:13; 3:1–7). No longer condemned (Romans 8:1), we are at peace with God through our Lord Jesus Christ (Romans 5:1).

Although we are no longer under the law but under grace (Romans 6:15), we must abide (menó, “remain”) in His word (John 8:31) if we are to guard against returning to bondage under the law (Galatians 5:1) or using our freedom as a license to indulge in a sinful lifestyle. [10] The former abandons grace, while the latter abuses it and risks forfeiting rewards (Galatians 5:19–21).

This life of faith and costly obedience begins with water baptism in the name of the triune God (Matthew 28:19) and continues on Sundays as we practice what is described in the “Day of Pentecost” section and exercise our Spirit-given gifts for the good of all (Romans 12:3–8; 1 Corinthians 12:1–31; Ephesians 4:11–16). Yet Christian living is not limited to Sundays. We aim to please Christ (2 Corinthians 5:9) in every sphere of life as we eagerly await His return at the end of the age.

The Return of Christ

As the end approaches, many signs will precede the Lord’s return (Matthew 24), including a “falling away” and the revealing of “the man of sin” (2 Thessalonians 2:3), which may be synonymous with John’s “Antichrist” (1 John 2:18).

These events will usher in unprecedented tribulation, culminating in Satan’s release to gather the nations for the final battle (Revelation 20:7–8).

At the end of the age, the “powers of heaven will be shaken” (Matthew 24:29). A shout, the voice of an archangel, and the trumpet of God will sound, and the “Son of Man will appear in heaven… and the tribes of the earth will mourn” as they see Him “coming on the clouds of heaven with power and great glory” (Matthew 24:30)

Jesus will resurrect both the believing and the unbelieving dead. The believing dead, followed by living believers, will receive glorified resurrection bodies fully conformed to Christ (Romans 8:23, 29–30) and be “caught up” (harpazō, “to snatch away”) to meet the Lord in the air. At which point, they will accompany the KING OF KINGS AND LORD OF LORDS in His triumphant descent to ultimate victory over His enemies (Romans 16:20; 1 Corinthians 15:25): the dragon (the Devil or Satan), the beast, the false prophet, and unbelievers. Then the judgment!

The Judgment

With the devil, the beast, and the false prophet already in the lake of fire (Revelation 19:20; 20:10), Jesus takes His place at the judgment seat—the bema of 2 Corinthians 5:10—which, in this author’s view, likely means the Great White Throne Judgment (Revelation 20:11–15).

I would say that, outside of hell, judgment is probably one of the least discussed subjects. Sure, perhaps along with Benjamin Franklin, we discuss the certainty of death and taxes.[13] But I can assure you that judgment is certain, too.

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

God will judge the secrets of every human being by Jesus Christ, to whom the Father has entrusted all judgment (John 5:22). 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). Again, that gospel proclaims that God imputes His righteousness to the elect when, through the work of the Holy Spirit, they believe in Jesus Christ, thereby justifying them by grace.

The judgment will also consider each person’s works (Romans 14:10; 2 Corinthians 5:10; Revelation 20:11–15). Yet the outcome will differ. Those who have trusted Paul’s gospel will receive rewards or suffer loss based on how they lived (1 Corinthians 3:14–15), though they themselves will still be saved. By contrast, those who have despised His kindness that leads to repentance and faith in Paul’s gospel will be judged by their works. And because their names were not found in the book of life, they will be cast into the lake of fire, joining the devil, the beast, and the false prophet (Revelation 20:15).

Eternity Future

Before the judgment, the apostle John revealed that “the earth and the heaven fled away. And there was found no place for them” (Revelation 20:11). Peter also writes that “fire” will destroy the world (2 Peter 3:7).

After the judgment, all things will be made new in the age to come—the fullness of eternity future—as revealed in Revelation 21:5. By “all things new,” John refers to a “new heaven and a new earth” (Revelation 21:1). Isaiah prophesied this new creation (Isaiah 65:17), as did Peter. Notably, Peter adds that it will be a place “in which righteousness dwells” (2 Peter 3:13). Without imputed righteousness here, there is no righteousness there! You might want to read that again!

There will also be “no more sea” (Revelation 21:1). As noted in Chapter 2, God created the Earth and the Seas. Although Revelation is rich in symbolism, I am inclined to think that, since the new heaven and new earth are literal, the absence of the sea is literal as well. This does not, however, mean there will be no water at all, as the final paragraph reveals.

IIn the new heaven and earth, there will be “the holy city, New Jerusalem” (Revelation 21:2, 9–27). And for those who died in faith, the writer of Hebrews said they desired “a better, that is, a heavenly country… a city” (Hebrews 11:16).

There will also be no sin, death, sorrow, crying, or pain (Revelation 21:4). (Even as I finalize this book, this wonderful promise is truly hitting home as I am overcome with sorrow, crying, and pain because my dear mother has just died.) 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 inspired, living, and powerful Word of God—comprising 66 books of the Old and New Testaments—is sufficient to make the elect wise unto salvation and is profitable for doctrine and good works (2 Timothy 3:15–17; Hebrews 4:12).

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

[4] The one true God 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 (Genesis 1; Romans 3:24; Ephesians 1:3–14; 1 Thessalonians 5:23; 1 Peter 1:2).

[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] When Paul speaks of being “caught up to the third heaven,” he identifies that experience with Paradise, where God dwells (2 Corinthians 12:2–4). Although Scripture doesn’t explicitly state that the Heaven created on day 2 (the sky) and the heavens on Day 4 (outer space) constitute the first and second heavens, a three-heaven framework seems logical.

[7] When Adam disobeyed God, his disobedience plunged humanity into sin and death. Thus, “death” is both spiritual and physical. But something far worse than death awaits: the second death (Psalm 51:5; Romans 3:23; 5:12; Ephesians 2:1; Hebrews 9:27; Revelation 21:8).

[8] The same Hebrew word for “desire” (teshuqah, “desire, longing”) appears in both Genesis 3:16 and Genesis 4:7. Given this, it seems sufficient evidence to conclude that the NLT got this one right: “Then he said to the woman, ‘I will sharpen the pain of your pregnancy, and in pain you will give birth. And you will desire to control your husband, but he will rule over you’” (Genesis 3:16, emphasis added).

[9] In the context of salvation, the Greek terms repent (metanoeó), repentance (metanoia), and repented (metenoēsan) mean “a change of mind,” not repentance of sins.

[10] Although Jesus paid the penalty for all sins, we still struggle against the power of sin (Romans 6:14) that dwells within us (Romans 7:17, 22). This is the sin Paul warns us about (Galatians 5:13). In the age to come, sin will be absent (Revelation 21:4).

[11] The mysterious “man of sin,” also translated as “man of lawlessness,” may be John’s infamous “Antichrist” (1 John 2:18). If so, this future end-time figure represents the “mouth” of the beast from the sea in Revelation 13:5, symbolizing the Roman Empire’s opposition to God.

[12] The first beast from the sea (Revelation 13:1–10) symbolizes the Roman Empire, as noted in footnote #12. The beast from the earth (Revelation 13:11–18), later identified as the false prophet (Revelation 16:13), likely represents the Roman Empire’s imperial priesthood. Together, these footnotes suggest a future end-time antichrist political system and an imperial cult. The second beast, the false prophet, will compel people to erect an image of the first beast. Empowered to speak, the beast will demand worship under penalty of death and prohibit buying and selling without the mark of the beast (666) on the right hand (actions) and the forehead (thoughts) (see Deuteronomy 6:8; 11:18).

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