Monthly Archives: September 2026

September 28, 2026 · 7:02 am

Sent to Speak His Words: The Mission of Christ in Us

Every movement of God begins with a sending.

The Father sends the Son. The Son sends His apostles. And now, in these last days, He sends His body—the church—to finish the testimony of His Kingdom. To understand our calling, we must first understand His sending, for no one can walk in apostolic power who has not first seen the pattern of the Father.

Thesis

Because the Father sent the Son into the world, and because the Son now lives in His body—the church—every true believer is likewise sent to speak the Father’s words, bear witness to the Son, and participate in His ongoing work of reconciliation.

The Father Sends the Son

The foundation of all mission begins with this: the Father sent (apostellō in the Greek) the Son. Christ did not come of Himself; He came as the Father’s emissary, carrying the Father’s words, the Father’s works, and the fullness of the Father’s Spirit. Scripture declares, “Yahweh was in Christ reconciling the world unto Himself,” meaning that the sending of the Son was the sending of God’s own presence into human flesh. When we believe that the Father truly sent the Son, we are positioned to understand our own sending, for the pattern of divine mission begins in Him and extends through His body. (2 Corinthians 5:19; John 3:17; John 20:21)

The Son Sends His Body

Because we believe the testimony of His resurrection, we are placed in the Son—made partakers of His life, His Spirit, and His mission. The church is not merely an assembly; it is the body of Christ, animated by His indwelling Spirit. Thus, the sending of the Son becomes the sending of His people. The prophet John the Baptist said, “He whom God has sent speaks the words of God, for God gives not the Spirit by measure unto Him.” If Christ lives in us, then His sending becomes our sending, and His words become our words. We are not sent in our own strength but in His resurrection life, bearing witness to the truth as members of His body. (Galatians 2:20; John 3:34; Romans 10:9; John 20:21)

Purging the Old Leaven to Speak God’s Words

Yet a sobering question arises: If the one whom God sends speaks God’s words, what happens when believers speak error? Many claim to speak for God while teaching doctrines born of human tradition. This is why Paul commands us to “purge out the old leaven,” the leaven of insincerity, falsehood, and fleshly reasoning. The Father prunes every branch in the vine so that Christ—not the old man—may speak through us. Only a purified vessel can carry the words of God with accuracy. To be sent is not merely to go; it is to be cleansed, pruned, and filled with the Spirit so that Christ Himself may speak through His people. (1 Corinthians 5:7–8; John 15:1–5; John 3:34)

Sent to the Lost Sheep of the House of Israel

Christ declared that He was “sent only to the lost sheep of the house of Israel.” If we are His body, then His mission becomes our mission. Yet few in the modern church understand what this means. The lost sheep are the ten lost tribes of ancient Israel. Who are they today? The mind of Christ is still thinking about them. And the Great Shepherd will find them and restore them in our day.  As Christ walked, so must we walk: sent to proclaim the Kingdom, sent to heal the brokenhearted, sent to preach deliverance to the captives, sent to open blind eyes. John the Baptist was sent to bear witness of the Light; Christ was sent to preach the Kingdom; and now His Spirit sends us to continue His work. (Matthew 15:24; Luke 4:18–19; Luke 4:43; John 1:6–7; John 10:16)

Apostolic Power Through Indwelling Presence

Apostolic sending is not a title—it is a manifestation of Christ walking in His people. When He walks in us, then we are apostles, not by office but by participation in His mission. The same Spirit that sent Christ now sends His body. When the Holy Spirit moves through us, His power is sent forth to reconcile, to heal, to proclaim, and to reveal the government of God. We are not sent to speak our own ideas but to speak the words of the One who lives within us. As the Father sent the Son, and as the Son sends His church, so the Spirit sends His power through yielded vessels who walk in resurrection life. (John 20:21–22; Acts 1:8; Luke 4:18; John 14:12)

Conclusion

The sending of God is a divine chain: the Father sends the Son, the Son sends His body, and the Spirit sends His power through those who believe. To walk in this sending, we must believe the testimony of His resurrection, purge the old leaven, and yield ourselves as vessels through whom Christ continues His work. We are sent to bear witness of the Light, sent to proclaim the Kingdom, sent to the lost sheep, and sent to speak the Father’s words with purity. The mission of Christ did not end at His ascension—it continues in His body. And as long as He lives in us, we are sent.

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September 25, 2026 · 9:16 am

Esau/Edom Versus Jacob/Israel—Two Nations at War

The story of Esau and Jacob is not merely an ancient family struggle; it is the seed of a conflict that will ripen at the end of the age. Scripture teaches that the harvest is always hidden in the seed, and the end is always concealed in the beginning. Genesis—the seed book—contains in embryonic form the spiritual patterns that will blossom into full maturity in the last days.

The rivalry between Esau/Edom and Jacob/Israel in Genesis is the divinely planted seed of a conflict that will reach its full harvest at the end of the age. What began in the womb of Rebekah will culminate in the final separation of tares and wheat, of the rejected seed and the chosen seed, at the return of Christ.

To demonstrate this, you and I will (1) examine the seed‑beginnings of Esau and Jacob in Genesis, (2) trace the prophetic declarations concerning their descendants, (3) follow the development of these two nations through Scripture and history, and (4) show how Christ and the prophets identify their final harvest at the end of the age. By studying the seed, we will understand the harvest.

Two Nations at War

The conflict between Esau and Jacob is not a minor subplot in Genesis. It occupies nearly half the book because it is seed—the beginning of a spiritual and historical struggle that will be harvested at the end of the age. If one desires to understand the final conflict, one must study its beginnings. For the end is hidden in the beginning, and the harvest is hidden in the seed (Genesis 25–50; Ecclesiastes 3:2). Genesis is the seed book; we are living in the harvest (Matthew 24:32–35).

Two Nations, Two Manners of People

Their story begins in the womb of Rebekah, where Yahweh declares:

“Two nations are in thy womb, and two manner of people shall be separated from thy bowels.” (Genesis 25:23)

This is not merely biological; it is prophetic. The “two nations” (Hebrew gôyim) and the “two manners of people” (Hebrew le’ummim) are distinct categories—one political, one spiritual. Their story begins in Genesis, the seed book, and will end at the harvest of the world, at the end of this age.

Esau and Jacob performed many deeds that serve as seeds—patterns—that will be harvested in the last days. A prophet is one who studies these seed‑beginnings, traces the seed line through history, and listens as the Spirit reveals the harvest.

The Birthright and the Blessing

Esau, the firstborn, possessed the birthright—the covenantal inheritance passed from Abraham to Isaac. It included:

  • the covenant promises,
  • the blessing of land,
  • the priestly leadership of the family,
  • and the lineage through which Messiah would come.

Yet Esau despised this holy inheritance. Driven by appetite, he sold his birthright to Jacob for a single meal (Genesis 25:29–34). Later, Jacob—by divine prophecy and providence—received the blessing meant for the firstborn (Genesis 27). This blessing included:

  • dominion,
  • fruitfulness,
  • covenant favor,
  • and the promise that nations and kings would arise from his line.

Esau became bitter and hated Jacob, withstanding him at every turn. This hostility became the seed of a future enmity.

Are Esau and Jacob’s Offspring Still in the Earth Today?

Some doubt it. But Scripture does not. Malachi speaks around 400 B.C.—long after the ten‑tribe Kingdom of Israel was scattered by Assyria (c. 721 B.C.) and long after Judah was taken captive by Babylon (c. 600 B.C.).

Yet Yahweh still addresses Jacob’s offspring: “I have loved you, saith Yahweh… I loved Jacob, but I hated Esau.” (Malachi 1:2–3)

He speaks of Esau’s descendants in Edom in the future tense, declaring that though they attempt to rebuild, He will tear down again. This shows:

  • Jacob’s seed still existed,
  • Esau’s seed still existed,
  • and their destinies were still unfolding.

Christ Himself confirms this continuity:

“I am not sent but unto the lost sheep of the House of Israel.” (Matthew 15:24) The same Spirit that spoke through Malachi speaks through Christ.

Historical Development of Esau/Edom

Edom was conquered by Judah around 125 B.C. Under John Hyrcanus, the Edomites were forcibly converted to Judaism. Within a century, these converted Edomites rose to power in Jerusalem—politically and religiously. Many Pharisees, chief priests, and Herodians were of Edomite descent. They were the ones who conspired to murder Christ. They were archenemies of our Savior.

That is why Christ says this: “Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie…” (Rev. 3:9)

Christ exposed their spiritual lineage: “You are of your father the devil.” (John 8:44) The fallen angel Satan is your father. You Edomites/Idumeans have been fathered by the devil.

Furthermore, we have in the parable of the tares this: “The tares are the children of the wicked one… The harvest is the end of the world.” (Matthew 13:38–39) This identifies a seed line sown by the enemy. Put another way, the tares are the seed of Satan.

Thesis Applied: Esau as Tares, Jacob as Wheat

I submit that Esau and his physical and spiritual offspring are the tares—the seed rejected, the seed that withstands Christ and rejects Yahshua the Anointed One. Jacob/Israel’s spiritual offspring through Christ are the good seed, the wheat that will be gathered at the end of the age.

We can see Jacob/Israel’s birthright and blessing when Jacob gives prophecy over his twelve sons. These become the “lost sheep of the House of Israel/Jacob.” These lost tribes are not one or two tribes; they are ten tribes from the old kingdom of Israel.

Their blessing is wonderful. Read it in Genesis 49:22-26 and Deut. 33:13-17. Using the process of elimination, compare the countries of the world to the blessings prophesied upon Joseph. And answer this question: Which country today fulfills these blessings? We must make no mistake. The seeds planted in Genesis will be harvested in the last days.

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September 19, 2026 · 9:37 am

Genesis Is the Seed Book

Genesis, the beginning, the genes of God

God’s purpose is to reproduce Himself. This is the foundation of all His works, and He has embedded this purpose in the “law of harvest,” the law He established from the beginning.

To grasp the magnitude of this, we must rise to a high vantage point—fifty thousand feet above the text—and see the pattern: God is love, therefore He sows love; God is the Seed, therefore He sows Himself. Yahweh came in human flesh as Yahshua, the Seed who “fell into the ground and died,” so that a harvest of many sons and daughters could come forth at the end of the age. This is not a peripheral doctrine; it is the beating heart of Scripture. (1 John 4:8; John 12:24; Galatians 6:7)

But to understand this purpose, we must return to Genesis, the seed book of God. Everything begins there. Genesis is not merely a record of ancient people; it is the divine nursery where God plants the first seeds of His plan. The men and women of Genesis are not random characters in an old story—they are seed bearers, prototypes, types and shadows of the spiritual realities that will come to full harvest in our day. (Genesis 1:11–12; Hebrews 10:1; Romans 15:4; I Cor. 10:11)

Their lives are the script for the great drama called His Life on Earth. Each life contains a seed truth destined to mature. For seeds are never ends in themselves; they exist for harvest. And the harvest, Christ tells us, is “the end of the world”—the end of this present age when God gathers what He has sown. (Ecclesiastes 3:2; Matthew 13:39)

Abraham’s Seed

Consider Abraham. God chose him from the line of Adam and planted in him the seed of faith. Abraham believed God and thus became the father of all who believe. Isaac, the son of promise, was conceived in a barren womb—because God’s seed always begins in human impossibility. The seed of faith was still working, still delivering the promises of God. (Genesis 12:1–3; Genesis 15:6; Genesis 17:19; Romans 4:19–21)

But Genesis reveals more. The next generation—Esau and Jacob—unfolds another layer of God’s secret. Again, the woman is barren. Rebecca conceives only because Isaac entreats Yahweh. And within her womb, the twins struggle. This is not incidental; it is prophetic. It is seed. (Genesis 25:21–22)

Rebecca asks, “Why is this happening to me?” Yahweh answers with a revelation that reaches far beyond her household: “Two nations are in your womb… the elder shall serve the younger.”  (Genesis 25:23)

These twins are not merely brothers; they are two nations, two destinies, two manners of people. Their conflict begins before birth and continues through history. Yahweh Himself declares, “Jacob have I loved, but Esau have I hated.” Their lives are the seed of a struggle that will reach full harvest at the end of the age. The two nations fathered by Esau/Edom and Jacob/Israel today are struggling with each other to inherit the promises made to their forefathers. (Malachi 1:2–3; Romans 9:10–13)

Christ identifies the timing: “The harvest is the end of the world.” (Matthew 13:39)

Therefore, the seeds planted in Genesis—especially in the lives of Esau and Jacob—must come to harvest in the last days. These are not symbolic nations only; they are real peoples in the earth. Their identities today are veiled, intertwined, and difficult to trace, yet Scripture insists that understanding them is essential to understanding the end time harvest. (Genesis 27–36; Obadiah 1)

There are clues. Esau is called Edom, meaning “red.” Find Edom’s descendants and you find Esau. Jacob’s name is changed to Israel, “prince with God.” These two lines run through history, sometimes distinct, sometimes entangled, but always moving toward the final harvest. (Genesis 25:30; Genesis 32:28)

Half of Genesis is devoted to the story of these two men and their families. This is not accidental. Their lives are the physical and spiritual seeds of the final conflict and the final harvest. If one desires to know what will happen at the end of the age, one must study the seed beginnings in Genesis. For the end is always hidden in the beginning, and the harvest is always hidden in the seed. (Genesis 25–50; Ecclesiastes 3:2) Genesis is the seed book. We are living in the harvest. (Matthew 24:32–35)  Kenneth Wayne Hancock

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September 15, 2026 · 3:04 pm

How Yahweh-in-the-Son Becomes Yahweh-in-Us

The Name, the Spirit, and the Fruit: Three Threads Woven Into One Revelation

There are seasons when the Spirit lays scattered truths before us, not as finished doctrines but as threads waiting to be woven. These notes, carried in my journal since 2003, have ripened into a single vision. Three truths appear again and again: the Name Yahshua, the abiding of His Spirit, and the bearing of spiritual fruit. At first, they seem like separate teachings, but they are in fact one revelation unfolding in three movements.

Believing the message contained in the Name Yahshua brings the Spirit into us.

The Spirit’s indwelling enables us to abide in the Spirit.

The abiding produces spiritual fruit. Or more tightly: The Name reveals the Savior; the Spirit unites us to Him, and the abiding manifests His life in us.

I. The Name Yahshua — The Revelation of Who Saves

Scripture declares that a man is condemned “because he hath not believed in the name of the only begotten Son of God” (John 3:18). Condemnation is not merely unbelief in a person, but unbelief in the message contained in the Name. The Hebrew name Yahshua means “Yahweh is the Savior.”

To believe in His Name is to believe that:

  • Yahweh Himself has come in human form,
  • Yahweh was in Christ reconciling the world unto Himself,
  • Yahweh took on flesh to offer that flesh as the sacrifice for sin.

Rejecting this is rejecting Yahweh-in-the-Son. Accepting it is receiving the revelation of who God truly is.

II. The Spirit Sent in His Name — The Indwelling Witness

The Master promised, “But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things” (John 14:26). The Spirit comes in the Name because the Spirit confirms the truth of the Name.

Believing the message inside Yahshua’s Name opens the door for the Spirit to enter. The Spirit is the inward witness that the Father was in the Son, and that the Son is in us. The Spirit brings all things to remembrance because He is the same Spirit that dwelt in Yahshua from the beginning.

This is why John writes, “He that doeth the will of God abideth for ever.” The Spirit enables the doing, and the doing reveals the abiding.

III. Abiding in Him — The Union That Bears Fruit

The Master’s words are clear: “He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing” (John 15:5).

Abiding (μένω) means to remain, dwell, continue, stay. It is the language of union.

Fruit is not the result of human effort; it is the result of divine indwelling. Christ said, “I have chosen you, and ordained you, that ye should go and bring forth fruit… that whatsoever ye shall ask of the Father in my name, he may give it you” (John 15:16).

Here the three threads meet:

  • The Name reveals who He is.
  • The Spirit enters because we believe that Name.
  • Abiding becomes possible because the Spirit dwells within.
  • Fruit appears because His life flows through us.

To ask “in His Name” is to ask according to the truth of His identity — Yahweh dwelling in the Son, now dwelling in us by the Spirit. Such asking is always answered, for it is the will of God that we bear much fruit.

IV. The Witness Within

“He that believeth on the Son of God hath the witness in himself” (1 John 5:10). The witness is the Spirit. The Spirit is sent in the Name. The Name reveals Yahweh as Savior.

Thus, the believer becomes a living testimony that Yahweh has come in the flesh, that He abides in us, and that His life is now bearing fruit through us.

This is the golden cord tying the three threads together: Believing the Name brings the Spirit. The Spirit enables abiding. Abiding produces fruit. This is the will of God. This is the life of God. This is the revelation of Yahshua. kwh [I pray a blessing on all my readers. If this revelation has met a need, hit that like button and subscribe and make a comment.]

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September 6, 2026 · 10:22 am

Why the Truth about the Bride of Christ and the Marriage Supper Matter

“What difference does it make?

This is often asked by those who cling to the old assumption that the church is the bride of Christ. My thesis is simple: it makes a great difference to God, because God is truth, and to speak falsely about His Son, His plan, or His prophetic order is to dishonor Him. Christ declared, “I am the way, the truth, and the life” (John 14:6). The Spirit is called “the Spirit of truth” (John 16:13). His Word is “truth” (John 17:17). Therefore, believing in false teachings is not a harmless mistake; it is a contradiction of His very essence.

For truth cannot mingle with falsehood. Light cannot blend with darkness. The Spirit of truth cannot fellowship with doctrines that refutes His nature (2 Corinthians 6:14–15).

We have seen in prior articles that the bride of Christ is New Jerusalem, not the church. We have seen that the marriage supper of the Lamb is not a wedding feast, but a carrion call to vultures after the battle upon the King’s return. Cleaving to these falsehoods is resisting the Spirit of truth. And Scripture is clear: The Spirit of truth does not fellowship with lies. To believe false teachings  is to believe a lie, and lies cannot coexist with the God whose throne is founded upon righteousness and truth (Psalm 89:14).

This is why Paul commands believers to “purge out the old leaven” (1 Corinthians 5:7). Leaven represents corrupting influences—false teachings, inherited traditions, and doctrines that do not align with the written Word. Many professing Christians will face judgment not for immorality, but for refusing to purge doctrinal leaven and choosing comfort over truth.

The Five Foolish Virgins: A Warning to the Last Day Church

Christ’s parable of the ten virgins (Matthew 25:1–13) is a direct warning to the final generation. All ten are called virgins—symbolizing professing believers. All ten have lamps—symbolizing the Word of God (Psalm 119:105). But only five have oil, the symbol of the Spirit of truth.

The foolish virgins had lamps but no oil. They had Scripture but not truth. They had religion but not revelation. They were Christians in name, but their doctrines were corrupted—just as the Laodicean church was lukewarm, self‑assured, and blind (Revelation 3:14–22).

When the Bridegroom came, “they that were ready went in with him… and the door was shut.” The foolish returned too late, crying, “Lord, Lord, open to us!” But Christ answered, “I know you not.”

In today’s vernacular: The five foolish virgins show up to the wedding without the one thing the Bridegroom requires—truth. They knock on the door of the kingdom, but Christ refuses them entry because they lived on borrowed light and secondhand doctrine. They are shut out, left in the darkness, weeping as the celebration goes on without them.

This is not a picture of atheists. It is a picture of Christians who had  not walked in the Spirit of truth.

Truth as Oil, Light, and Fellowship

Oil produces light. Truth produces discernment. When believers cling to false doctrines, they are choosing darkness over light. Their lamps flicker because their oil is contaminated.

The Sunday school song says, “This little light of mine, I’m gonna let it shine.” But a lamp without oil cannot shine. And a believer without truth cannot walk in the Spirit. Eventually, the lamp goes out, and the believer is left outside the marriage celebration, standing in the night of their own deception.

The Consequence of Rejecting Truth

If we refuse to walk in the Spirit of truth, we will face the same fate as the foolish virgins—rejection at the door of the kingdom. Christ Himself warns of “weeping and gnashing of teeth” (Matthew 25:30). Broken hearts. Shock. Regret. The tragedy of discovering too late that sincerity cannot replace truth.

Therefore, we must repent. We must purge the old leaven of insincerity and untruths. We must cast off inherited doctrines and return to the written Word. The Spirit of truth is calling His people to walk in light, not tradition.

So, yes, believing in falsehoods does make a huge difference. To honor God, we must honor truth—because He is truth that comes initially to us in the written Word.   Kenneth Wayne Hancock 

[I know that some readers are recoiling about these things. But study it out; prove to yourself whether these teachings are true or not. “Prove all things.” No kneejerk reactions. Calmly go deeper into His word and see if what I am teaching is the truth. Let us know what you find out in the comment section.]

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September 3, 2026 · 6:22 am

The Marriage Supper of the Lamb: A Feast for Fowls

If the Apostle John were writing an epistle to us, he would argue that the “marriage of the Lamb” in Revelation is not a mystical union between Christ and the church, but the climactic judgment event in which the Lamb’s victory over the nations culminates in the “marriage supper of the great God,” where the fowls of heaven feast upon the defeated armies. This truth, hiding in plain sight, corrects long‑held assumptions about the bride, the Lamb, and the nature of the marriage supper.

For generations, Christians have spoken of the “marriage of the Lamb” as a tender, mystical union between Christ and the church. Hymns, sermons, and doctrinal statements have reinforced the idea that the church is the bride, Christ is the Bridegroom, and the marriage supper is a heavenly banquet celebrating their union. Yet when we turn to the written Word itself, especially Revelation 19, we find a very different picture, one that is neither mystical nor metaphorical, but stark, literal, and eschatological [dealing with the end of the age].

Revelation 19:7 declares, “Let us be glad and rejoice…for the marriage of the Lamb is come, and his wife hath made herself ready.” Many stop reading here, assuming the church is the wife and the marriage is a spiritual ceremony. But Scripture does not leave us to imagination. It defines the marriage supper explicitly only two verses later: “Blessed are they which are called unto the marriage supper of the Lamb.” And then, in the same chapter, John is shown what that supper actually is.

Beginning in verse 17, an angel standing in the sun cries with a loud voice, “saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God; that ye may eat the flesh of kings, and the flesh of captains…both free and bond, both small and great.” This is not a banquet hall. This is a battlefield. The “marriage supper” is the aftermath of Christ’s return, when He smites the nations with the sharp sword of His mouth (v. 15), the armies of heaven follow Him (v. 14), and the fowls feast upon the slain (v. 18).

The marriage supper is a judgment scene, not a wedding reception.

This correlates directly with the other misunderstood concept: the identity of the bride. Revelation 21:9–10 settles the matter plainly. When the angel says, “Come hither, I will shew thee the bride, the Lamb’s wife,” he does not show John the church. He shows him “that great city, the holy Jerusalem, descending out of heaven from God.” The bride is the city—the prepared dwelling place of the redeemed. The inhabitants are blessed, but the city itself is the bride.

Thus, the traditional view collapses under the weight of Scripture. The Lamb’s wife is New Jerusalem. The marriage supper is the destruction of the rebellious nations. The blessed are those invited—not to a banquet—but to witness the triumph of the Lamb.

This is not harsh truth. It is clarifying truth. It does not diminish the church; it situates the body of Christ rightly within God’s eschatological order. It does not rob believers of intimacy with Christ; it anchors that intimacy in the larger, cosmic reality of God dwelling with His people in the prepared city—just like our father Abraham. He and those that followed him “looked for a city whose builder and maker was God.”

This truth invites us, not to fight each other, but to edify, as we all dig more deeply, trusting in His word. It simply allows Scripture to speak with its own voice.

These truths have been hiding in plain sight, waiting for readers willing to lay aside inherited assumptions and let Revelation interpret Revelation. When we do, the picture becomes coherent, majestic, and entirely consistent with the prophetic pattern of Scripture: judgment precedes glory, victory precedes dwelling, and the Lamb’s triumph precedes the unveiling of His bride, New Jerusalem.    kwh

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