Christianity

(Revised and updated 04/23/2026)

The term “Christian” first appears in Acts 11:26, when Barnabas brings Saul (Paul) to Antioch, and it refers specifically to disciples—followers of Christ. In the Greek New Testament, it occurs only two other times: Acts 26:28 and 1 Peter 4:16. The term “Christianity,” now commonly used to describe a doctrinal system, was not coined until much later.

Christianity, however, is often misunderstood and misrepresented—not only on television and social media, but also within online ministries, various movements, and denominations. Having once contributed to some of these misconceptions, I speak from personal experience.[1] [2]

With this in mind, I humbly present this snapshot of Christianity—from eternity past to eternity future—in the hope that the words that follow will glorify God and provide you, the reader, with greater clarity regarding the doctrinal and practical truths of Christianity.   

Eternity Past

It is a profound mystery that, before the foundation of the world—in eternity past—a sovereign and gracious plan of redemption was established: “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).

Even before we read, “in the beginning” in Genesis 1:1, God the Father, moved by love and mercy, foreknew (proginóskó, “to know beforehand”)[3] a people whom He chose in His Son for salvation (Ephesians 1:4). Those whom He foreknew, He also predestined (proorizó, “to predetermine, foreordain”) to be eschatologically conformed to the image of His Son (Philippians 3:21), who is preeminent among many brethren.

The Promise

With the creation of the world, the fall of Adam—through whom sin entered the world (Romans 5:12)—and the promise of a Savior (Genesis 3:15), the sovereign redemptive plan of God was set in motion. This plan continued to unfold throughout the Old Testament, most notably in:

• Isaiah 7:14, which foretells the miraculous birth.
• Isaiah 53, which reveals the redemptive work of the suffering Servant.
• Psalm 16:10, which proclaims His resurrection.

The Person and Work of Christ

The promise of Isaiah 7:14 was fulfilled with the birth of Jesus (Matthew 1:23). Fully God and fully man (Philippians 2:6–8), He grew in wisdom and “favor with God and men” (Luke 2:52). After His baptism in the Jordan River and His temptation in the wilderness (Mark 1:1–13), Jesus began His earthly ministry empowered by the Spirit (Matthew 9:35; Acts 2:22), with the cross ever before Him as His ultimate mission.

Betrayed and handed over to Pontius Pilate, the Roman governor, Jesus was sentenced to be crucified (Mark 15:15). Yet it was ultimately God the Father who delivered up His willing Son to death to bear the penalty for the sins of the elect (Romans 8:31–33), thereby satisfying the righteous wrath of God and fulfilling the prophecy of Isaiah 53. Moreover, His crucifixion defeated Satan, even as he continues to seek the destruction of believers (Genesis 3:15; Hebrews 2:14; 1 Peter 5:8).

Buried in a new tomb, God raised Jesus on the third day (Acts 2:24). The resurrection, witnessed by many (1 Corinthians 15:5–8) and affirmed as historical fact, fulfilled Psalm 16:10 and vindicated the redemptive work of Christ. His death and resurrection also bound Satan for a “thousand years,” preventing him from deceiving the nations.[4]

Having fulfilled the Scriptures, Jesus promised the Holy Spirit to empower His witnesses and then ascended to the right hand of God, where He remains until all His enemies are placed under His feet (Luke 24:44–49; Acts 1:4–9; 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, thereby restoring the number of apostles to twelve (Acts 1:12–26). On the Day of Pentecost (pentékosté, “fiftieth,” occurring fifty days after Passover), a sound from heaven, like a “rushing mighty wind” filled the house where they were gathered. Divided tongues, “as of fire,” rested on each of them. All were filled with the Holy Spirit, speaking in different tongues (glṓssa, “a tongue, language”; Acts 2:1–4).

Jews from every nation heard the “wonderful works of God” proclaimed in their own native languages (Acts 2:11). Some were amazed, while others mocked, accusing the disciples of being drunk (Acts 2:12–13). Peter then explained that they were not drunk, but that the outpouring of the Spirit fulfilled the prophecy of Joel 2:28–32. He also proclaimed that Jesus—whom God declared to be both “Lord and Christ” (Acts 2:36)—fulfilled Psalm 16:8–11 and 110:1.

Those cut to the heart repented (metanoeó, “to change one’s mind”) and were baptized in the name of Jesus Christ for the forgiveness of their sins, as Peter instructed (Acts 2:37–38). They then devoted themselves to the apostles’ teaching, fellowship, breaking of bread, sharing, prayer, and praise (Acts 2:42–46). The Lord added to the church (ekklēsía, “a called-out assembly”) those who were being saved (Acts 2:47).

Through the ongoing witness of the apostles—including Stephen the martyr, Philip the Evangelist, and others—the church continued to grow and prosper (Acts 3–8).

This marked the beginning of the public witness of the church through the power of the Spirit. But things were about to change with the conversion of Saul. 

The Gospel of Salvation

The early ministry of Peter focused on what Paul calls “the gospel of the circumcision.”[5] Directed primarily toward a Jewish audience, this initial phase of the apostle’s work resulted in the formation of a predominantly Jewish church.

The conversion of Saul (Acts 9:1–9), however, marked a decisive turning point in redemptive history. Entrusted with the “gospel of the uncircumcision,” Paul was commissioned as an apostle to “Gentiles, kings, and the children of Israel” (Acts 9:15). The message he proclaimed during his first missionary journey to Galatia (Acts 13:38–39) signaled significant developments in the unfolding revelation of the gospel and the expanding scope of the church.

Therefore let it be known to you, brethren, that through this Man is preached to you the forgiveness of sins; and by Him everyone who believes is justified from all things from which you could not be justified by the law of Moses.

When Paul later wrote “to the churches of Galatia” (Galatians 1:2), he affirmed that justification was foundational to the gospel message:

Knowing that a man is not justified by the works of the law but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law; for by the works of the law no flesh shall be justified. —Galatians 2:16

By the time Paul wrote Romans, he set forth a fully developed systematic exposition of the gospel of salvation, beginning with his theme verses:

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 gospel] the righteousness of God is revealed from faith to faith; as it is written, “The just shall live by faith.” —Romans 1:16–17

The gospel is the power of God for salvation because it reveals His imputed righteousness “from faith to faith”—namely, from faith in Christ that justifies to a life of faith that endures. To omit this righteousness from the gospel, therefore, is to strip it of the very power by which God saves.

Having cited Habakkuk 2:4—“The just shall live by faith”—in Galatians 3:11 to show that justification by faith apart from the law is no new doctrine, Paul reiterates this truth in Romans 1:17. Here, however, he goes a step further, showing that the faith that justifies is also a faith that endures.

Perhaps the most concise summary of the gospel in the New Testament—because it emphasizes both the necessity of justification and its inseparable connection to the resurrection—is found in Romans 4:25:

Who was delivered up because of our offenses, and was raised because of our justification.

Paul fittingly concludes chapter four of Romans with this verse—and rightly so—because he makes clear why Christ died (“because of our offenses”) and why He rose (“because of our justification”). The resurrection not only vindicated the redemptive work of Christ but also secured the justification of His people. Yet the benefit of that work must be applied in time. As Paul later writes, “whom He predestined, these He also called; whom He called, these He also justified” (Romans 8:30).

Through this effectual gospel call (kaleō, “to summon”) and the sanctifying and regenerating work of the Holy Spirit (John 3:3; 2 Thessalonians 2:13), the elect repent (Acts 17:30) and believe in the Lord Jesus Christ. Those whom He calls, He also justifies.

In this sovereign and gracious act of justification—expressed by the noun dikaíōsis (“acquittal” or “justification”) and the verb dikaioō (“to declare righteous”)—God imputes His righteousness to our account, legally acquitting us of the penalty and guilt of sin and declaring us righteous in the courtroom of heaven.

The Christian Life

Having been justified by faith, believers are sealed with the Holy Spirit and baptized into the Church—the body of Christ—made up of both Jews and Gentiles (1 Corinthians 12:13; 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 (Romans 5:1; Ephesians 2:14–18).

Although we are no longer under the law but under grace (Romans 6:15), Christians must guard against two errors: returning to bondage under the law and indulging in sin (Galatians 5:1, 13). The former abandons grace, while the latter abuses this freedom and may result in a loss of reward (Galatians 5:19–21).

Striking this balance is challenging. On one hand lies legalism; on the other, license. Nevertheless, we should abide (menó, “remain”) in His word (John 8:31), living in joyful, loving obedience to Christ through the power of the Holy Spirit, and holding fast to His promise to be with us always—even to the end of the age (Matthew 28:19–20).

The Return of our Lord

As the end times approach, many signs will precede the return of our Lord (Matthew 24), including a great “falling away” and the revealing of the “man of sin” (2 Thessalonians 2:3). These events will usher in a season of unprecedented suffering, culminating in the release of Satan to gather the nations for the final battle (Revelation 20:7–8).

Then Christ will return “on the clouds of heaven with power and great glory” (Matthew 24:31). At His coming, Jesus will resurrect the dead (John 5:28–29). Those whom God foreknew, predestined, called, and justified, He also glorified (edoxasen, “to bring into the final state of glory”), as Romans 8:29–30 indicates. Those who died in Christ will receive glorified bodies like His own (Philippians 3:20–21), while those who died apart from Him will be raised for judgment.

Living believers will be instantly transformed—fully conformed to Christ and sharing in that same glorified state with the resurrected saints (Romans 8:29)—meeting Him in the air (1 Thessalonians 4:16–17) and participating in His ultimate victory (Revelation 20:9–10).

Each person will then be judged by Christ according to Paul’s gospel (Romans 2:16) and their works (Romans 14:10; 2 Corinthians 5:10; Revelation 20:11–15), yet the outcome will differ: believers—whose names are written in the Book of Life (Philippians 4:3)—will receive reward or suffer loss (1 Corinthians 3:14–15), while unbelievers not found in it will be cast into the lake of fire (Revelation 20:15).

Eternity Future

Following this 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.’”

In the new heaven and the new earth—where there is no sin, sea, sun or moon, death, sorrow, tears, or pain—the redeemed will dwell forever in the glory of God. From the splendor of the New Jerusalem to the river of life and the tree of life, we will share in His glory and enjoy His presence forever (Revelation 21–22). Amen

_______________

[1] Because I misunderstood the gospel, my self-righteous “dead works” (Hebrews 6:1) took the form of Lordship Salvation—a heretical system that conflates the free gift of salvation (Ephesians 2:8–9) with the costly works of discipleship (Luke 14:25–33) and grounds assurance in works rather than in Christ Himself (Hebrews 12:2).

[2] Even after repenting of Lordship Salvation, I continued to hold to the doctrine of imputed righteousness—the idea that believers are imputed the righteousness of Christ. However, Scripture consistently reveals that it is God the Father who imputes His righteousness to believers (Romans 1:17).

[3] 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).

[4] Of the two most common approaches to interpreting Revelation, one’s understanding of the “thousand years” in Revelation 20:1-3 largely determines which eschatological perspective one adopts. Those who follow a dispensational framework interpret the “thousand years” literally. In contrast, those who hold an Amillennial perspective understand the “thousand years” symbolically. Given the clear two-age model presented in Scripture (Luke 18:30), the “thousand years” are best understood as symbolic.

[5] The KJV correctly translates τῆς in Galatians 2:7 as “of,” instead of “to” or “for,” resulting in the expressions “the gospel of the uncircumcision” (committed to Paul) and “the gospel of the circumcision” (committed to Peter). These gospel distinctions demonstrate progressive revelation rather than a dispensational division (Acts 26:16; Galatians 1:11–17).