Tag Archives: Christ

April 15, 2026 · 10:30 pm

The Parables and the Hidden Architecture of the Coming City

When Jesus says His parables conceal rather than simplify, He is doing something profoundly consistent with His promise of New Jerusalem: He is revealing the mysteries of the Kingdom only to those who have ears to hear — the very ones who will inherit the God‑built city Abraham longed for.

When Christ began teaching in parables, He was not offering simple illustrations to make spiritual truths more accessible. He said the opposite. His disciples asked, “Why speakest Thou unto them in parables?” He answered, “Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given” (Matt. 13:10–11). The parables were not meant to clarify but to separate — to reveal the Kingdom to the faithful while concealing it from the indifferent. They functioned as spiritual filters, sifting those who merely heard from those who truly sought.

This dynamic is essential to understanding how the parables relate to Christ’s promise of New Jerusalem. The parables unveil the inner workings of the Kingdom, the very Kingdom that will culminate in the descent of the God‑built city. Christ was not simply describing moral lessons; He was revealing the hidden architecture of the world to come.

The parable of the mustard seed shows a Kingdom that begins invisibly but grows into a vast, sheltering reality. The parable of the treasure hidden in a field speaks of a Kingdom so valuable that everything else is counted loss. These are not abstract spiritual ideas; they are descriptions of the process by which God prepares a people for the city He has prepared for them.

Psalm 48 sings of that city: “Great is Yahweh, and greatly to be praised in the city of our God, in the mountain of His holiness.” The psalmist describes a city marked by divine stability, joy, and holiness — a city whose glory causes kings to tremble and whose beauty is to be “considered” and “told to the generation following.” This is not the fragile Jerusalem of history but the eternal Zion, the Kingdom‑mountain Daniel saw filling the whole earth. It is the same city Abraham sought, the same city Hebrews declares God has prepared, and the same city John sees descending from heaven.

Our Savior’s parables are the blueprints of that city. They reveal how the Kingdom grows, how it gathers, how it judges, and how it separates. The parable of the dragnet shows the final sorting of the righteous and the wicked — the very separation that precedes the unveiling of New Jerusalem. The parable of the wheat and tares describes the coexistence of good and evil until the harvest, when the righteous “shine forth as the sun in the kingdom of their Father” — language that anticipates the radiant glory of the Lamb’s wife, the holy city.

In this way, the parables are not detached teachings but prophetic disclosures of how Christ will fulfill His promise. They describe the Kingdom’s hidden growth now and its visible manifestation when the city of God descends. The mysteries He revealed to His disciples are the same mysteries consummated in Revelation: a Kingdom prepared, a people purified, and a city built by God, descending in glory to fill the earth with His presence.

Thus, the parables, Psalm 48, the patriarchal promises, and the vision of New Jerusalem all converge into a single narrative. Christ’s parables unveil the Kingdom’s inner life; Psalm 48 celebrates its eternal city; Abraham longed for its foundations; and Revelation shows its final descent. The God‑built city is the culmination of everything Christ taught — the full flowering of the Kingdom He hid in parables and revealed to those who follow Him. For the Son of God said this about the parables: “I will utter things which have been kept secret from the foundation of the world” (Matthew 13:35). They are the secrets and mysteries of the Kingdom of God. And the Kingdom is the very thing that we should seek first.

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April 4, 2026 · 9:48 am

How Christ Abides in Us—Getting to His Sustained Presence

This knowledge is extremely important—if you want to walk with Him.

Seekers of God must believe He wants them to grow. Without that faith, they remain spiritually immature, blown about like leaves in the wind. Christ has given clear commands for growth: “Abide in Me” and “Add to your faith” the seven attributes of His divine nature (II Peter 1).

These commands—and the seven additions—are explored in my books The Eleventh Commandment and The Additions to the Faith. These attributes are attainable; if Peter, Paul, and John grew into them, so can we. [Get your free copy here: Ordering My Free Books in Paperback | Immortality Road]

Some may think, “Here he goes again about becoming like Christ.” But Scripture says teachers exist to mature the saints until we reach “the fullness of Christ” (Eph. 4:11–13). Growth into His fullness is our calling.

This abiding is the indwelling of His heart and Spirit. “Christ in you, the hope of glory” becomes reality as we learn and practice the seventh addition—agape love.

Recognizing a command is one thing; learning how to obey it is another. We abide in Christ by believing His words about His presence through the Spirit of truth. He is the vine; we are the branches. Remaining in Him produces “much fruit.”

This aligns with the seven additions. When they are added, we are never barren but full of fruit—“much fruit.” Abiding and adding work together to make our calling and election sure.

Abiding is the sustained presence of the Spirit within us, made possible by these seven qualities, culminating in divine love.

But how do we abide? How do we add? What is the actual way forward?

Christlike Prayer

We abide in Christ through prayer—but not self-centered prayer. True prayer aligns with Christ’s own prayers and with God’s interests. Worship must be “in spirit and in truth” (John 4:24).

Our words to God should reflect what matters to Him. Christ taught this in the model prayer. Prayer shaped by His priorities gains His ear.

Dale Carnegie once wrote, “Talk in terms of the other person’s interests.” If this works with people, how much more with God? Self-focused prayers—“Bless me, help me get this job”—miss the mark. But if we speak with Him about His plan, His purpose, His Kingdom, He will listen.

Christ said the Father gives the Holy Spirit to those who ask. We ask—not command. When we pray according to His will and His plan, He abides in us.

God’s interests are revealed in the words of Christ, the prophets, and the apostles. He thinks about His Kingdom and His righteousness. Why not talk to Him about these things? Few do.

Thinking His thoughts is abiding in Him. Continuing in His teachings shapes our minds into His mind. Paul urges us, “Let this mind be in you.”

We gain His thoughts through knowledge taught by His servants, and we sustain His thoughts through prayer and study of His purpose.

Prayer becomes the rudder that keeps our minds on course toward the New Jerusalem and toward God Himself.

Abiding in Him

Love for Christ grows from gratitude for deliverance. “We love Him because He first loved us.” Because we love Him, we keep His words. Then He and the Father “make their abode” with us (John 14:23).

There is a progression: gratitude → love → obedience → abiding presence. He fulfills His promise: “I will never leave you.”

One of His commands is “pray.” Scripture emphasizes prayer repeatedly. It is essential. Praying according to His plan keeps us abiding in Him and bearing much fruit—fulfilling God’s purpose of reproducing His nature in us.

Christ promised that if we abide in Him and His words abide in us, our prayers will be answered (John 15:7). Abiding produces the fruit of the Spirit—love, joy, peace, patience, gentleness, goodness, faith, meekness, temperance.

Spiritual Growth

Abiding in Him ensures spiritual growth. Look at Peter and Paul before and after the resurrection. If they grew into spiritual powerhouses, so can we. Their teachings—and Christ’s—center on abiding.

Conclusion

Abiding in Christ is not a mystical feeling but a deliberate walk of agreement with His mind, His words, and His purposes. As we pray according to His interests—His Kingdom, His righteousness, His plan for the nations—we open our hearts to the very thoughts of God. In that communion, His Spirit settles in us, shaping our desires and empowering our obedience. This is how Christ abides in us: through a steady exchange of His thoughts for ours, His will for ours, His love poured into our hearts. When we pray His way and think His thoughts, the vine’s life flows into the branches. Fruit appears. Growth becomes inevitable. And the Father’s purpose—to reproduce His own nature in His children—moves steadily toward fulfillment.

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March 31, 2026 · 10:35 am

The Warrior-King’s Judgments in Isaiah 26

And the Thought answered me and said, “Tell them who I AM”

Upon His return to earth, the Warrior-King will execute judgement upon the earth. “Right, righteousness, and judgement” are all translated from the same Hebrew word #H4941 in Strong’s. It means “to set things right.” Christ, the Warrior-King—Yahweh-in-human-form—is coming back, exercising mercy in doing His judgements. Many will reject Him, but His people will understand. For they will believe this: “Shall not the Judge of all the earth do right?” He will do the righteous thing in issuing His judgements.

Isaiah 26 stands as a prophetic hymn celebrating God’s future intervention in history—His judgments that shake the earth, humble the proud, vindicate the righteous, and usher in everlasting peace. This article weaves together multiple layers of divine judgment, each revealing a facet of the Warrior‑King who acts for His people.

1. Judgment That Establishes Righteousness in the Earth

Isaiah declares that when God’s judgments fall, they serve a moral purpose: to teach the world righteousness.

  • “When Your judgments are in the earth, the inhabitants of the world learn righteousness” (Isa 26:9).
    This is not random wrath but redemptive discipline. God confronts evil so that truth may flourish. Even the wicked, who refuse to see God’s majesty in times of mercy, will be forced to acknowledge it when His hand is lifted in judgment (Isa 26:10–11).

2. Judgment That Brings Peace to God’s People

Isaiah contrasts the oppressive rule of earthly powers with the liberating rule of Yahweh.

  • “O LORD, You will establish peace for us” (Isa 26:12).
  • “Other lords besides You have had dominion over us” (Isa 26:13).
    God’s judgment dismantles the systems and rulers that enslave His people. Their memory fades like shadows because God Himself becomes the sole King of His people.

3. Judgment That Destroys the Wicked and Their Works

Isaiah speaks of the wicked as “dead” and “shades” who will not rise (Isa 26:14). This is not a denial of resurrection but a declaration that the oppressive nations and their tyrants will never again dominate God’s people.

  • “You have punished and destroyed them and made all their memory to perish” (Isa 26:14).
    This is judicial finality: God’s verdict wipes out the legacy of evil.

4. Judgment That Purifies and Expands God’s People

Even as God judges the wicked, He multiplies His people.

  • “You have increased the nation, O LORD… You are glorified” (Isa 26:15).
    Judgment and mercy operate side by side. God prunes the world so His people may flourish. [Stop for a moment and let this come into focus. Yahweh’s mind is on His people, and He will punish those nations who are against them so that they may grow in Him.

5. Judgment That Exposes Human Helplessness

Isaiah uses the image of a woman in labor who cannot bring forth a child.

  • “We have been with child… we have given birth to wind” (Isa 26:18).
    Human effort cannot produce salvation. Judgment reveals our inability and God’s sufficiency. Only God can bring resurrection life.

6. Judgment That Prepares the Way for Resurrection

Isaiah 26 contains one of the clearest Old Testament resurrection promises:

  • “Your dead shall live; their bodies shall rise. You who dwell in the dust, awake and sing for joy!” (Isa 26:19).
    Judgment clears the stage for the triumph of life. The Warrior‑King defeats death itself.

7. Judgment That Protects God’s People During Tribulation

God calls His people to hide themselves while His wrath passes over the earth.

  • “Come, my people, enter your chambers… hide yourselves for a little while until the fury has passed by” (Isa 26:20).
    This echoes Passover (Ex. 12:22–23) and anticipates the final protection of God’s faithful remnant.

8. Judgment That Exposes Hidden Bloodshed

God’s judgment is not only cosmic but forensic.

  • “The earth will disclose the blood shed on it and will no more cover its slain” (Isa 26:21).
    Every hidden injustice, every buried crime, every silenced victim—God brings it all to light.

9. Judgment That Strikes the Dragon (Isaiah 27:1)

Though technically the next chapter, Isaiah 27:1 completes the thought:

  • “In that day the LORDYahweh… will punish Leviathan the fleeing serpent… and He will slay the dragon that is in the sea.”
    This is the cosmic dimension of judgment. God’s victory is not merely political or historical—it is spiritual and universal. The Warrior‑King crushes the ancient serpent.

Unified Summary: The Nine Judgments of Isaiah 26–27

Closing Reflection Concerning  the Warrior-King’s Judgements

Isaiah 26 is not a single judgment but a symphony of divine actions—moral, political, spiritual, cosmic. It reveals a God who judges in order to save, who shakes the earth to establish peace, who exposes evil to vindicate the righteous, and who ultimately conquers death itself.

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March 27, 2026 · 9:51 am

Christ: From the Lamb to the Warrior-King

“Arm yourselves with the same mind”

Intro: To know Christ and the power of his resurrection, to know Him as He is, we must cease to look at him after the flesh. In other words, though we have known Him in his fleshly encounter with the cross, which is indeed important, we should not continue to look at Him from that perspective.  

Us dying with Him is the beginning of growing spiritually. But Christ has moved on, and He desires us to move on with Him. “Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we Him no more” (II Cor. 5:16).

Christ’s duty some 2,000 years ago was to serve as the Lamb of God that “takes away the sins of the world.” But now, He is the Warrior-King in exile, and He is coming back with a vengeance. For He has said, “Vengeance is mine, sayeth the LORD.” We cannot truly grow to full maturity in being His manifested 100-fold fruit-bearing sons and daughters unless we see Him as He now is.  We must begin to see Him, not only as our King, but also the mighty Commander of all heavenly forces who will purge this earth of evil during the glorious days of His return.

The New Testament presents Jesus Christ/Yahshua, not only as the sacrificial Lamb who redeems humanity, but also as the Divine Warrior‑King who fulfills and intensifies the Old Testament portrait of Yahweh as the God of war, the Commander of heavenly armies, and the One who fights to reclaim His creation. The Lamb who was slain rises as the Warrior/King who conquers, waging holy war to take back the earth from the powers of darkness.

The Old Testament Foundation: Yahweh the Divine Warrior

The Old Testament consistently portrays Yahweh as a God who fights for His people and wages war against evil. After the Red Sea deliverance, Moses sings, “The LORD [Yahweh] is a man of war” (Exodus 15:3). This is not metaphor but identity. Yahweh marches before Israel (Judges 5:4), thunders from Sinai (Psalm 68:7–8), and rides with “chariots… twenty thousand, even thousands of angels” (Psalm 68:17). He trains His people for battle (Psalm 144:1) and personally dons armor: “He put on righteousness as a breastplate, and a helmet of salvation on his head” (Isaiah 59:17).

Yahweh is also the “LORD of hosts”—YHWH Sabaoth—the Commander of angelic armies (1 Samuel 17:45). Several translations render “LORD of hosts” as “LORD of armies.” His heavenly forces appear as “horses and chariots of fire” surrounding Elisha (2 Kings 6:17). The prophets envision Him going forth to battle: “Then shall the LORD/Yahweh go forth, and fight against those nations” (Zechariah 14:3).

This Divine Warrior theme is not peripheral; it is central to God’s identity as King. The question is: How does the New Testament apply this imagery to Christ?

The Lamb Who Conquers: Christ as the Fulfillment of the Warrior‑King

The New Testament does not diminish the Divine Warrior motif—it heightens it. The same God who fought for Israel now fights in and through His Messiah. The Lamb is not passive; He is slain and standing (Revelation 5:6), and His sacrifice becomes the very weapon by which He conquers.

1. Christ as the Captain of the Lord’s Armies

The mysterious “Captain of the host of the LORD” who appears to Joshua (Joshua 5:13–15) receives worship and speaks with divine authority. The New Testament reveals that Christ is the One who commands the angels: “the Son of Man shall come… with his angels” (Matthew 16:27). He will “send his angels” to gather His elect (Matthew 24:31). He is “revealed from heaven with his mighty angels” (2 Thessalonians 1:7). The Commander of the heavenly host in the Old Testament is the same One who leads the armies of heaven in Revelation.

2. Christ Wearing Yahweh’s Own Armor

Isaiah 59:17 describes Yahweh putting on a breastplate and helmet. Paul explicitly identifies this armor as belonging to Christ and shared with His people: “Put on the whole armor of God” (Ephesians 6:11). The “helmet of salvation” and “breastplate of righteousness” are not Roman metaphors—they are Yahweh’s own battle gear, now given to the saints because they fight under Christ’s command. Christ is the Divine Warrior who equips His soldiers with His own armor.

3. Christ Making War to Reclaim the Earth

Revelation 19 is the New Testament’s clearest Divine Warrior scene. John sees heaven opened and Christ riding forth:

  • “In righteousness he judges and makes war” (19:11).
  • “His eyes were as a flame of fire” (19:12).
  • “Out of his mouth goes a sharp sword” (19:15).
  • “The armies which were in heaven followed him” (19:14).
  • His title: “KING OF KINGS AND LORD OF LORDS” (19:16).

This is Yahweh the Warrior of Exodus 15 and Isaiah 59 revealed in the person of Jesus/Yahshua. The Lamb who was slain now rides as the Warrior‑King to reclaim the earth from the dragon, the beast, and the kings of the nations.

4. Christ’s War in the Heavenly Realm

Revelation 12 describes a cosmic conflict: “There was war in heaven: Michael and his angels fought against the dragon” (12:7). Though Michael leads the battle, the victory is explicitly attributed to Christ: “They overcame him by the blood of the Lamb” (12:11). The Lamb’s blood is a weapon. The cross is not defeat—it is the decisive strike in the war to reclaim creation.

5. Christ as the Stronger Man Who Overthrows the Enemy

Christ describes His mission in warrior terms: “If I cast out devils… then the kingdom of God is come” (Matthew 12:28). He speaks of binding “the strong man” (12:29) to plunder his house. This is conquest language. Christ invades Satan’s territory and liberates captives.

6. Christ’s People as Soldiers in His War

Believers are not spectators. They are enlisted. “Endure hardness, as a good soldier of Jesus Christ” (2 Timothy 2:3). They fight “principalities… powers… rulers of the darkness” (Ephesians 6:12). They overcome “by the blood of the Lamb” (Revelation 12:11). His shed blood that has put our feet on the glory road is now being used in the full spiritual war that He is waging. The church participates in Christ’s ongoing campaign to reclaim the earth.

Conclusion: The Warrior‑King Reclaims His World

The New Testament does not present two Christs—a gentle Lamb and a fierce Warrior. It presents one Christ whose sacrificial death is the opening act of His cosmic war. The Lamb conquers by dying, rises to lead the armies of heaven, and returns to overthrow every rival power. The Divine Warrior of the Old Testament is revealed in the New as Christ, who fights not with earthly weapons but with truth, righteousness, judgment, and the power of His indestructible life. The war is not metaphorical. It is the real conflict for the dominion of the earth, and you and I are in the big middle of it—if we make our calling and election sure by forsaking childlike desires. Knowing this: It is now Christ the Warrior‑King in us, “the hope of glory.”

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March 22, 2026 · 10:49 am

Who Is the King? Yahweh the King of Glory Revealed in the Son

Psalm 24 opens with a majestic question: “Who is this King of glory?” (Psalm 24:8). The answer is unmistakable: “Yahweh strong and mighty… Yahweh of hosts, He is the King of glory” (Psalm 24:8,10). The Old Testament leaves no ambiguity—Yahweh alone is the King. Psalm 47:2 declares, “Yahweh most high… is a great King over all the earth,” and verse 7 adds, “God is the King of all the earth.” Isaiah 43:15 reinforces this truth: “I am Yahweh… your King.” Zechariah 14:9 summarizes the entire testimony: “Yahweh shall be King over all the earth… His name one.” There is one King, one throne, one divine ruler.

Yet the New Testament repeatedly identifies Christ as the King. The wise men ask, “Where is He that is born King of the Jews?” (Matthew 2:2). The crowds shout, “Blessed is the King of Israel” (John 12:13). Jesus Himself affirms, “Thou sayest that I am a King. To this end was I born” (John 18:37). Paul calls Him “the blessed and only Potentate, the King of kings” (1 Timothy 6:15). Revelation 19:16 seals the identity: “KING OF KINGS, AND LORD OF LORDS.”

This raises a profound question: If Yahweh is the King, and Christ is the King, do we have two Kings? Scripture forbids such a division. Zechariah 14:9 insists there is one Yahweh and one King. The only biblical conclusion is that Christ is Yahweh the King of glory revealed in human form.

The Old Testament prepares us for this revelation by showing Yahweh appearing visibly as a Man. In Genesis 18, “Yahweh appeared unto him” and Abraham saw “three men” (Genesis 18:1–2). Yahweh eats, speaks, and walks with Abraham. In Genesis 32:24–30, Jacob wrestles with a Man yet declares, “I have seen God face to face.” Hosea 12:3–5 confirms the One he wrestled with was “Yahweh, the God of hosts.” In Joshua 5:13–15, the Commander of Yahweh’s army receives worship and speaks as Yahweh Himself. These appearances reveal a visible Yahweh, distinct from the invisible Father whom no man has seen (John 1:18).

The New Testament identifies this visible Yahweh with Christ. John 12:41 states that Isaiah saw Christ’s glory when he saw Yahweh on the throne in Isaiah 6. Jesus declares, “Before Abraham was, I AM” (John 8:58), claiming the divine name revealed in Exodus 3:14. Paul writes, “In Him dwelleth all the fulness of the Godhead bodily” (Colossians 2:9). Hebrews 1:8 records the Father addressing the Son: “Thy throne, O God, is for ever and ever.” Christ is not a second deity or a lesser King—He is Yahweh’s own visible manifestation.

Thus the Old Testament King—Yahweh—is the same King revealed in the New Testament as Yahshua the Messiah. The Father, who is invisible, dwells fully in the Son, who is His visible Image (Colossians 1:15; John 14:9–10). There are not two Kings, but one divine King revealed in two modes: the invisible Father and the visible Yahweh who became flesh.

Therefore, when David asks, “Who is this King of glory?” The Old and New Testament answer: It is the Father Yahweh, clothed in human form, who is called Christ, the Anointed One. He is “the blessed and only Potentate, the King of kings” (I Tim. 6:15).

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February 21, 2026 · 11:48 am

The Heart and Mind Made New: A Conversation with the Seer”

The little country church was already warm with song when the pastor motioned the Seer forward. He never asked for the microphone, but somehow it always found its way into his hands. He stood there—calm, steady, joyful eyes bright with that inward fire—and began as he always did, with the simple truth.

“Brethren,” he said, “we are gathered here today to hear again what our Father calls sin, and how He has provided the only way to be rid of it. This knowledge is the foundation of our faith. It is the doorway into the house of righteousness.”

He paused, letting the room settle. “The mind,” he continued, “is our boon or our bust. Victory or defeat—it all begins there. But the mind cannot stand on a sure foundation until the heart is made right with its Maker.” He opened his Bible and let the pages fall where they wished.

“Mankind is born into a spiritual condition that naturally breaks the Ten Commandments. People lie, cheat, steal, covet, commit adultery, and place a thousand things above their Creator. That is the human condition. And our Father calls it sin (I John 3:4). But now He is calling all men everywhere to repent of that old nature. And He has provided the way.

Long ago He promised us a new heart. “This is the covenant I will make with the people of Israel after that time,” declares the LORD [YAHWEH]. “I will put my law in their minds. This is the covenant I will make with the people of Israel after that time,” declares the LORD. “I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people” (Jeremiah 31:33).

The Seer lifted his eyes. “The Father poured Himself—He who is Spirit—into a chosen vessel. In English we say Jesus Christ, but His Hebrew name is Yahshua. That Man from Galilee carried our sins in His own body. He died, was buried, and rose again after three days and three nights. But here is what most churches never teach: we sinners must place our old spiritual heart, our old sinful nature, upon the cross with Him. Not symbolically. Not poetically. But in a revelatory spiritual act.”

He tapped the pulpit lightly. “We must let the old nature die with Christ, be buried with Him, and then—by faith in the operation of God who raised Him from the dead—we too may walk in newness of life, never to sin again (Romans 6:1–6; Col. 2:11–13; I John 3:9). All we must do is believe that He was raised. For believing in His resurrection opens the door to believing in our own resurrection.”

He closed the Bible gently. “Paul explains it plainly: ‘Being made free from sin, you became the servants of righteousness’ (Rom. 6:18). And the Master Himself said, ‘Whosoever commits sin is the servant of sin… and no man can serve two masters’ (John 8:34; Matthew 6:24).”

That was the heart of his message that morning.

Later, back at the mission, we met briefly for a bit of questions and answers. I finally asked him about what had been stirring in me all morning.

“You mean,” I said, “a person can change so much that they won’t do the bad things they’ve always done?”

He nodded. “Exactly. It is possible. ‘For with God all things are possible… all things are possible to him that believes.’”

“But the preachers,” I said, “they teach the opposite. They say as long as you live, you’ll sin.”

The Seer sighed—not in frustration, but in sorrow. “I know what they teach. But they are confused from the start. They have never narrowed down in their minds what sin is. They do not see that sin is the breaking of the Ten Commandments. They do not see that the old Adamic nature is the engine that produces sin. And they do not see that God has provided the way out. But that way costs us our old life.”

“That’s why people don’t want this message,” I said. “They know they’ll have to change.”

“Exactly,” he replied. “A classic case of wanting one’s cake and eating it too. Scripture plainly states that the Savior destroyed the works of the devil—which is sin (I John 3:8).”

I leaned forward. “Where on earth is sin destroyed?”

The Seer paused, letting the weight of the question settle. “There is only one place on earth where sin is destroyed,” he said softly. “In the heart of God’s sons and daughters. When His offspring believe this astounding truth, and think on it, and fill their minds with His word about it, then they begin to put on the armor of God. This prepares them for the spiritual battle that will come. When our new heart breathes the Spirit into our mind, then the battle is fought, and the victory is won. In God’s mind, it has already happened!”     Kenneth Wayne Hancock, fulltime missionary, 1971-1985

[What is your experience with the cross? Share your testimony in the “Comment” section]

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February 7, 2026 · 12:15 pm

Connecting Dots–“In the Beginning”

Introduction

Occasionally, the mind drifts back to the big questions—the ones that tug at the edges of our spirit. This morning, mine drifted back to the word “beginning.” Moses used it. John used it. And both seemed to sense that “beginning” is far bigger than our small minds can grasp. Yet Scripture invites us to trace the lines, to connect the dots, and to see the picture that emerges.

Thesis: It is to connect the biblical “beginning” to the heart of God, showing how Spirit, Love, and Yahweh converge in His purpose to share His very nature with humanity through Christ. (Genesis 1:1; John 1:1; 1 John 1:1)

1. Back to the Beginning: Spirit, Love, God

When Moses wrote, “In the beginning,” and when John echoed the same phrase, they were not merely marking time—they were pointing us toward the heart of God. Scripture gives us three dots to connect: God is Spirit, God is love, and God is invisible. Put them together and the picture becomes clearer: the Supreme Being is the Invisible Spirit of Agape Love. And Scripture gives this Being a name—Yahweh. So the first dot is drawn: Yahweh = Invisible Spirit of Agape Love. (John 4:24; 1 John 4:8; Colossians 1:15; Exodus 3:14–15)

2. Love Alone—Yet Not Content to Be Alone

But love, by its very nature, longs to give itself. In the beginning, Yahweh existed with spiritual beings in the heavenly realm, yet He was still alone in one essential sense: there was no one who shared His nature, no one who could receive the fullness of His heart. Love needs an object. Love needs someone to bless, someone to lift, someone to pour itself into. And so, Yahweh formed a plan—a purpose rooted in His very essence. He would create human beings in His image so that He could share Himself with them. (Genesis 1:26–27; Ephesians 1:4–5)

3. How Love Reveals Itself

But how would Yahweh show these new creatures what love truly is? Humanity is wired to recognize sacrificial love. We honor the firefighter who gives his life for a child, the soldier who throws himself on a grenade to save his brothers. Something in us knows: that is the greatest love. Jesus Himself said it: “Greater love has no man than this, than to lay down his life for a friend.” And so, Yahweh determined to reveal His heart in the clearest way possible. He would form a prototype body, pour His Spirit into a chosen mortal, walk among us, heal us, teach us—and then lay down that mortal body as an offering for the sins of the world. (John 15:13; Philippians 2:6–8; John 1:14; 1 John 2:2)

4. The Path of Growth and the Purpose of Love

Yet humanity must first walk the dark path long enough to feel the need for a Savior. Only then can they offer their bodies as living sacrifices and receive His Spirit into their minds. As His Spirit grows in them, the old selfish ways fall away. They begin to love as He loves. Some will grow and grow until Christ is fully formed in them—until they reflect the very nature of the One who made them. And the picture that emerges is breathtaking: a people who share their Father’s purpose, who carry His love into the world, who become living expressions of the Invisible Spirit of Agape. (Romans 12:1; Ezekiel 36:26–27; Galatians 4:19; Romans 8:18–29)

Conclusion

So, yes—I’ve been connecting dots. And the more I connect them, the more I see a God whose plan is far more beautiful than we imagined. A God who began with love, acted in love, revealed Himself in love, and is forming a people who will live out that same love. (Ephesians 3:17–19)

The greatest dot of love is that Christ chose us in Him before He laid “the foundation of the world.” He chose us “in the beginning,” before this world was ever laid. That is the greatest dot—to see His love in already predestinating us, that we could be “accepted in the beloved” (Eph. 1:4-6). Belief of all this is connecting the dots of truth. We are with Him—Before, Now, and throughout Eternity. That is the biggest of dots! Kenneth Wayne Hancock [Request my books. Christ has already paid for them; they are free with free shipping. Be sure to “Like” this post. Subscribe and make a comment about the dots of truth that you are connecting. Request a free book here:  Ordering My Free Books in Paperback | Immortality Road

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January 28, 2026 · 11:57 am

Who is Christ? The Invisible God Revealed

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Introduction

Blindness is one of Scripture’s most persistent metaphors—not merely the inability to see with physical eyes, but the deeper inability to perceive who God truly is. Throughout the Gospels, Christ heals the blind, yet each miracle points beyond itself. These healings are signs, shadows, and living parables of a greater work: the opening of humanity’s spiritual eyes to recognize the identity of the Son (John 9:39; Matthew 13:13). For the greatest blindness is not physical; it is the inability to see Christ as He truly is. And the greatest healing is the revelation of His identity.

Many pursue spiritual truth with zeal, sincerity, and even sacrifice, yet remain unaware of the central mystery: Christ is Yahweh made visible—the Father dwelling in human form, the Seed and the Word made flesh (Colossians 1:15; John 1:14; 1 Timothy 3:16). Until this truth dawns upon the heart, the eyes remain dim. But when this revelation breaks through, the blindness lifts, and the believer begins to walk in the light of who God is.

This essay explores that revelation. It traces the mystery of the Son, the Seed, and the Word; the nature of spiritual blindness; and the eye‑salve Christ offers to those who desire to overcome. For those “going for all the marbles”—those who long to feed lambs and sheep (John 21:15–17), to bear one‑hundred‑fold fruit (Matthew 13:23), and to sit with Christ on His throne (Revelation 3:21)—seeing Him rightly is not optional. It is essential.

I. Who Is Christ? The Visible Manifestation of the Invisible Yahweh

The question “Who is Christ?” is not academic; it is the axis upon which spiritual sight turns. Christ is not merely a teacher, prophet, or moral example. He is the visible manifestation of the invisible Yahweh (Colossians 1:15), the Creator God who spoke the worlds into existence. His Hebrew name, Yahshua, declares His identity openly: “Yahweh is the Savior” (Matthew 1:21).

The Son of God is not a second divine being standing beside the Father. Rather, the Son is Yahweh Himself come in human form. The Father, who is Spirit, took on flesh and walked among His creation (John 4:24; John 1:14). The Son is the human vessel with the Spirit within; the Father is the indwelling Spirit. Together, they form the one Christ—the Anointed One who reveals the Father perfectly because the Father dwells within Him (John 10:30; John 14:10–11; 1 Timothy 3:16).

II. The Seed, the Word, and the Mystery of the Son

Christ often spoke in parables—mysteries designed to conceal truth from the unready and reveal it to the hungry (Luke 8:10; Matthew 13:35). He declared, “The seed is the Word of God” (Luke 8:11). This is not a botanical lesson but a revelation of identity. The Seed is the Word; the Word is the Son; and the Son is the Father dwelling in flesh.

Thus, when Scripture says, “The Word was made flesh,” it unveils the mystery: Yahweh, the eternal Word, took on human form as the Son (John 1:14). The Seed planted in the earth is the Father’s own life embodied in the man Yahshua. To see the Son is to see the Father (John 14:9); to receive the Seed is to receive the very life of God (Galatians 3:16).

III. The Human Condition: Blindness to the Identity of Christ

Yet humanity remains blind to this truth. People may admire Jesus, respect Him, or even worship Him, yet still fail to perceive who He truly is. This blindness is not intellectual; it is spiritual. It is the inability to recognize that the Son is not a second divine person but the Father revealed in flesh (2 Corinthians 3:14; John 1:5).

This blindness is the same condition Christ addressed when He healed the physically blind. Each miracle was a sign pointing to the deeper healing He came to give: the opening of spiritual eyes to behold the Father in the Son (John 9:1–7; John 14:10–11).

IV. The Healing: Eye‑Salve of Truth

Christ diagnoses the condition plainly: “You are wretched, miserable, poor, blind, and naked” (Revelation 3:17). But He does not leave His people in that state. He offers gold refined in the fire, white raiment, and—most crucially—eye‑salve to restore sight (Revelation 3:18).

This eye‑salve is the revelation of who the Son truly is. When the believer meditates on the Son—not as a figure within a three‑person framework, but as the human form containing the fullness of the Father—something shifts. The eyes begin to open. The heart begins to see. The blindness lifts (Ephesians 1:18; 1 John 5:20).

The believer beholds Christ not as a partial revelation but as the complete manifestation of Yahweh (Colossians 2:9). This is the healing Christ offers. This is the anointing that restores sight (John 14:9).

V. The Purpose: Preparing Overcomers for the Throne

This revelation is not merely doctrinal; it is transformational. Christ extends a breathtaking promise: “To him that overcomes will I grant to sit with Me in My throne” (Revelation 3:21), just as He overcame and sat down with His Father in His throne.

Those who receive the eye‑salve—those who see Christ as Yahweh in human form—are being prepared to rule with Him. They are the one‑hundred‑fold fruit bearers (Matthew 13:23), the kings and priests who will reign with Christ during His thousand‑year Kingdom (Revelation 20:4–6).

To see Christ rightly is to be equipped for this calling. To remain blind is to fall short of it (John 8:24). To see Christ rightly is to be equipped for this calling. To remain blind is to fall short of it (John 8:24).

Conclusion

Spiritual blindness is not cured by effort, intellect, or tradition. It is healed by revelation—specifically, the revelation of who Christ is. When the eyes are anointed with this truth, the believer sees the Son not as a distant figure or a partial expression of God, but as Yahweh Himself made visible, the Father dwelling in human form, the Seed and the Word made flesh (John 1:14; 2 Corinthians 5:19).

This is the eye‑salve Christ offers. This is the gold refined in the fire. This is the white raiment of the overcomer (Revelation 3:18). And this is the revelation that prepares the sons and daughters of God to sit with Christ on His throne (Revelation 3:21).

For those who are “going for all the marbles,” nothing matters more than this: to see Christ as He truly is. For in seeing Him, the blindness lifts, and the believer steps into the fullness of God’s purpose (John 17:3). Kenneth Wayne Hancock

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January 24, 2026 · 6:45 am

THE ABIDING OF GOD: TRUTH, PURITY, AND THE SPIRIT WHO REVEALS THE SON

Trying to grasp Christ’s mystical thoughts is like reaching for a golden butterfly shimmering in the sun—beautiful, near, yet always slipping beyond the grasp of our earthbound minds. And then we blink, and the revelatory thought evaporates before our outstretched arms.

Yet Christ did not speak to bewilder us; He spoke to draw us into the mystery of God’s own indwelling. He declared, “I am…the truth” (John 14:6), and truth is the condition of His abiding presence. God will not take up residence where falsehood remains. Christ teaches that the Spirit of truth comes only when we cease knowing Him “after the flesh” (2 Corinthians 5:16) and begin to see Him as the ascended Son who sends the Comforter.

Therefore, the central claim of this essay is that God’s abiding presence enters the believer only when false concepts are purged, for the Spirit of truth—whom Christ sends after we stop clinging to Him as a mortal—guides us into all truth and reveals the Father dwelling in the Son.

1. God’s Abiding Presence Requires Truth

God offers us His abiding presence—His very life dwelling within us. But because He is truth, He will not inhabit a heart governed by falsehood. Christ’s own words establish this: “I am…the truth” (John 14:6). Truth is not merely a doctrine; it is the very nature of God. Therefore, abiding cannot occur where untruth remains.

Before God takes up residence in us, the old belief system must be purged of its errors. False concepts about God create a dwelling place unfit for His presence. The heart must be cleansed of misconceptions, distortions, and inherited traditions that obscure the true knowledge of Christ. Only then can the abiding begin. [Several false teachings are found here: false doctrines | Immortality Road]

2. The Spirit of Truth Is the Means of Abiding

Christ reveals that the abiding presence comes through the Comforter, “the Spirit of truth.” He says, “When the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth…he shall testify of me” (John 15:26).

The Spirit of truth does not speak of Himself. He speaks of Christ. He unveils Christ as He truly is—not as we imagine Him, not as we have been taught by human systems, but as the Son of God in His present glory.

Abiding begins when the Spirit comes. And the Spirit comes only in truth. He cannot testify of Christ to a heart still clinging to falsehood. He cannot reveal the Son where the mind refuses to be renewed.

3. Christ Must Depart Before the Spirit Can Come

Christ makes a startling statement: “If I do not go away, the Comforter will not come unto you. But if I depart, I will send him unto you” (John 16:7).

This departure is not merely physical. It is spiritual. Something in our perception of Christ must depart. We must release our limited, flesh-bound view of Him.

As long as we cling to Christ as a mortal man—full of passion, pain, and the limitations of flesh—we cannot receive Him in His ascended form. The Spirit cannot reveal the glorified Christ to a heart still fixated on the earthly Christ.

The departure Christ speaks of is the departure of our old way of seeing Him.

4. We Must No Longer Know Christ “After the Flesh”

Paul echoes this truth: “Though we have known Christ after the flesh, yet now henceforth know we him no more” (2 Corinthians 5:16).

This is not a denial of Christ’s incarnation. It is an invitation to move beyond it.

We must not cling to Christ merely as the suffering man of Galilee. We must see Him as He is now—the ascended, spiritual-bodied King who reigns at the right hand of God. Only when we release the fleshly view can He return to us in a spiritual way, in the capacity known as the Holy Spirit.

5. The Spirit Reveals the Father in the Son

The Spirit of truth guides us “into all truth” and “shows us things to come” (John 16:13). This is not abstract knowledge. It is revelation. It is the unveiling of the Father in the Son.

Christ pleaded with His disciples, “Believe me that the Father is in me…doing the works” (John 14:10–11). This is the truth the Spirit reveals. The Father dwelling in the Son, and the Son dwelling in us through the Spirit—this is the abiding.

The Spirit’s work is to manifest Christ within us, and in manifesting Christ, to manifest the Father. This is the mystery of the abiding presence. Knowing Christ “after the flesh” must go before He can come to us “after the Spirit.”

Conclusion

Christ’s teachings on the abiding presence are not easily grasped. They shimmer with spiritual light, always just beyond the reach of natural understanding. Yet He has given us the key: truth. God abides only in truth. The Spirit of truth comes only when we release our fleshly view of Christ and allow Him to reveal the Son as He truly is. When the Spirit comes, He guides us into all truth, testifies of Christ, and unveils the Father dwelling in Him. And in that revelation, God takes up His residence within us. This is the abiding. This is the promise. This is the life of God in the soul of man.     Kenneth Wayne Hancock   [If this and other articles have helped you, please hit the “like” button and subscribe.]

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January 7, 2026 · 1:39 pm

War in the Invisible Spiritual Dimension

     1. The Christian Life Is a Spiritual Battle

Scripture teaches that believers are drawn into a conflict that is older and larger than human history. The rebellion of Satan and his angels (Revelation 12:7–9) forms the backdrop of a war that now touches every believer. This conflict is not symbolic; it is a real struggle against real spiritual beings.

Today, these forces remain on earth, awaiting the moment when God’s sons—His children—awaken to their true calling. Our role is clear: we are to be witnesses who testify to the accomplishment of the fall of Satan’s kingdom. As believers, we stand as living evidence that the defeat of the enemy has been accomplished in the spiritual realm and is now being manifested through our lives and testimony here on earth.

     2. The Enemy Is Not Human

Paul’s central statement reframes the entire Christian worldview: “We wrestle not against flesh and blood” (Ephesians 6:12). People are not the enemy. Behind human conflict stands an organized kingdom of darkness—“principalities,” “powers,” and “spiritual wickedness in heavenly places.” Humans may oppose believers, but they are captives of the enemy (2 Timothy 2:26), not the enemy themselves.

     3. Satan and His Host

The Bible presents Satan as a fallen spiritual being (Revelation 12:9), the “prince of the power of the air” (Ephesians 2:2), and a roaring lion seeking to devour (1 Peter 5:8). His forces are structured, intelligent, and active in the world. Their aim is to deceive, accuse, tempt, and destroy.

     4. How Believers Enter the Fray

Christians do not volunteer for this war; they enter it by being united with Christ. When God transfers us from darkness to light (Colossians 1:13), we become participants in the conflict between these two kingdoms. The battlefield is the mind, the heart, and the world around us.

     5. The Armor of God

Because the enemy is spiritual, the weapons must be spiritual (2 Corinthians 10:4). Paul’s armor in Ephesians 6:13–18—truth, righteousness, faith, salvation, the Word, and prayer—is God’s provision for standing firm. These are not metaphors for feelings; they are the practical means by which believers resist the enemy’s schemes.

     6. Christ’s Victory Is Our Confidence

Believers fight from a position of victory, not uncertainty. Christ has already disarmed the powers (Colossians 2:15) and destroyed the works of the devil (1 John 3:8). Our task is not to defeat Satan but to stand in the triumph Christ has secured.    

     Conclusion

The Christian life is participation in an invisible war. Our enemies are not human but spiritual; our weapons are not earthly but divine; and our confidence rests not in ourselves but in Christ’s finished work. To understand this is to see the world as Scripture sees it—and to engage the right battle with the right weapons. Kenneth Wayne Hancock [co-pilot]

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