Bible Ministries International

Unsealed Teachings

The following studies examine the unsealed teachings that God had sealed up, until our day. Below you can learn about the different doctrines that we have learned since 1988.

Daniel 12:9 And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end.

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Addendum To “The Faith Of Christ”

Addendum To “The Faith Of Christ” Study



This study is an addendum to the “Faith Of Christ” study that BMI presented a while back. It contains additional passages to substantiate the fact that Christ was “baptized,”  “confessed,” “repented” and “forgave the sins” of each of His elect in salvation. 


“Baptism” In The Old Testament


The words, “baptize” or “baptism” are not found in the Old Testament, although the term, “wash(ing)” does appear, which is the spiritual definition for “baptism,” indicating the washing away of one’ sins, as we see from the following citations:


In 2 Kings 5:10, 12-13, the word “wash” (rachats:H7364) is found three times in connection with Naaman the leper (leprosy is representative of sin), who (reluctantly) obeyed Elisha’s command to “wash” in the Jordan River (a picture of “hell” i.e., the grave or annihilation) and be cured of his leprosy: 


“And Elisha sent a messenger unto him, saying, Go and wash [rachats:H7364] in Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean. ... 12 [Are] not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel? may I not wash [rachats:H7364]  in them, and be clean? So he turned and went away in a rage. 13 And his servants came near, and spake unto him, and said, My father, [if] the prophet had bid thee [do some] great thing, wouldest thou not have done [it]? how much rather then, when he saith to thee, Wash [rachats:H7364] , and be clean?”


A different Hebrew term is utilized in Psalm 51:2 and 7, and translated as “wash” in David’s prayer: 


Wash [kabac:H4526] me throughly from mine iniquity, and cleanse me from my sin. ... {7} Purge me with hyssop, and I shall be clean: wash [kabac:H4526] me, and I shall be whiter than snow.”


Baptism In The New Testament


There are a number of New Testament terms that are rendered as some form of “baptism”: G907, G908, G909 and G911 An example of G908 is found in Ephesians 4:5, 


“One Lord, one faith, one baptism [baptisma:G908],


This key passage highlights the fact that there is only one baptism, which can only refer to the “baptism of the Spirit,” which is substantive, and takes place at the moment of regeneration, whereas water baptism is merely physical in nature, and only a “sign” or “shadow.” 


“Baptized” [baptizo:G907]


G908 is derived from G907, and the following passages reveal some of the ways that God utilizes this term:


Mark 16:18 is very significant, as God links “belief” (which stems from “faith” - i.e., “the faith of Christ”) with “baptism” (i.e., “washing away of sins”) and “shall be saved” (when Christ infuses a previously dead soul with eternal life): “He that believeth [pisteuo:G4100 - from “pistis” (G4102) - “faith”] and is baptized [baptizo:G907] shall be saved; [sozo:G4982] but he that believeth not shall be damned.”


The subsequent illustrations help one to see the difference between genuine “baptism” (“washing away of one’s sins) in  Acts 2:41 and merely “water baptism” in Acts 8:31. We recognize that only water baptism was in view in this account as Simon the sorcerer was not saved (as near as we can tell from the context) and “his believing” was just that - it was not the faith of Christ - as Peter’s response to him in verses 20-24 would seem to confirm: 


Acts 2:41 maintains: “Then they that gladly received his word were baptized: [baptizo:G907] and the same day there were added [unto them] about three thousand souls.”


Acts 8:13, “Then Simon himself believed also: and when he was baptized, [baptizo:G907] he continued with Philip, and wondered, beholding the miracles and signs which were done…{20} But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. {21} Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. {22} Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. {23} For I perceive that thou art in the gall of bitterness, and [in] the bond of iniquity. {24} Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me.”


“Confession” In The Old Testament


There are two Hebrew terms for “confess” or “confession” in the Old Testament:

Confession [yadah:H3034]


H3034 is predominantly rendered as “praise” or “give thanks,” “thankful,” and “thanksgiving,”  but also as “confess,” and “make confession,” according to the following passages; incidentally, this word stems from the root word, “hand,” or “yad” (H3027)


Leviticus 16:21 is a noteworthy citation in which the Lord Jesus - the believer’s High Priest - is both typified by Aaron the high priest, as well as by the “live goat” that is driven out into the wilderness to die: 


“And Aaron shall lay both his hands upon the head of the live goat, and confess  [yadah:H3034] over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send [him] away by the hand of a fit man into the wilderness:”


In Job 40:9-14, God is declaring some of His eternal characteristics to Job the man (who spiritually represents Christ), and in verse 14, He “confesses” that  if Job the man could do what God does, then Job the man’s “right hand” could save him. Of course, these attributes would be impossible for Job the man, but not for Job as a portrait of the Lord Jesus Christ, who indeed is both the “right hand” and God Almighty indeed, Who “...is able to save them to the uttermost...” (Hebrews 7:25) during the day of salvation:


“Hast thou an arm like God? or canst thou thunder with a voice like him? {10} Deck thyself now [with] majesty and excellency; and array thyself with glory and beauty. {11} Cast abroad the rage of thy wrath: and behold every one [that is] proud, and abase him. {12} Look on every one [that is] proud, [and] bring him low; and tread down the wicked in their place. {13} Hide them in the dust together; [and] bind their faces in secret. {14} Then will I also confess [yadah:H3034] unto thee that thine own right hand [yamiyn:H3225] can save thee.”


Confession [towdah:H8426 - from “yadah” (H3034)]


This next word for “confession” is derived from H3034, and is primarily translated as “thanksgiving,”  and “praise,” (and to a lesser extent as “thanks,” and “thank offerings”) but it also appears twice as “confession,” 


In Joshua 7:19, Achan exemplifies those who are in rebellion to God, and who are under His wrath: “And Joshua said unto Achan, My son, give, I pray thee, glory to the LORD God of Israel, and make confession [towdah:H8426] unto him; and tell me now what thou hast done; hide [it] not from me.”


On the other hand, Ezra 10:11 depicts the attitude of God’s elect, who desire to turn from their sin (because God has already saved them), and be obedient to the Scriptures: “Now therefore make confession [towdah:H8426] unto the LORD God of your fathers, and do his pleasure: and separate yourselves from the people of the land, and from the strange wives.”


“Confess(ion)” In The New Testament


‘In the New Testament there are three words that are rendered as “confess” or “confession”:


Confess [exomologeo:G1843]


Here are some examples of this first word, G1843, which is actually a compound Greek term, made up of the expressions, “ek” (G1737), “out of,” or “from,” and “homo” (homou:G3674), or “together” and  “logos” (G3056), or the “word;” i.e., “together” (or in accordance) with “the Word” [of God]:


Revelation 3:5 affirms the following with respect to the elect:  “He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess [exomologeo:G1843] his name before my Father, and before his angels.”


Verse 9 of Romans 15:8-12 (which quotes both Psalm 18:49 and 2 Samuel 22:50) declares:  “Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises [made] unto the fathers: {9} And that the Gentiles might glorify God for [his] mercy; as it is written, For this cause I will confess [exomologeo:G1843] to thee among the Gentiles, and sing unto thy name. {10} And again he saith, Rejoice, ye Gentiles, with his people. {11} And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. {12} And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.”


“Confess”/ “Profess” [homologeo:G3670]


The next word, is the second half of the first term, “homologeo, ” or “together with the Word” [of God]; and it is a Greek verb.


Luke 12:8 is a verse that would seem to imply that one’s confession precedes salvation, but in actuality salvation has to precede confession in this instance: “Also I say unto you, Whosoever shall confess [homologeo:G3670] me before men, him shall [homologeo:G3670] [G0] the Son of man also confess [homologeo:G3670] before the angels of God:”


Titus 1:16 exemplifies the saying “talk is cheap,” in which this word is rendered as “they profess”: “They profess [G3670] that they know God; but in works they deny [him], being abominable, and disobedient, and unto every good work reprobate.”



“Confession”/ “Profession”  [homologia:G3671]


The last word we want to examine is the same as the previous one, but it is the feminine noun form. It surfaces, for instance, in 1 Timothy 6:13, as “confession” 


“I give thee charge in the sight of God, who quickeneth all things, and [before] Christ Jesus, who before Pontius Pilate witnessed a good confession; [homologia:G3671]


As we just saw in Titus 1:16, there is also a distinct set of warnings associated with this word in the following passages from the book of Hebrews in chapters 3, 4 and 10 that are extremely pertinent for our current day of judgment;  I will include some of the surrounding context in each of these citations, as it serves to highlight the gravity of these warnings. They remind me of a trip I took to Hawaii a number of years back as I was asked to officiate the marriage of a good friend of mine whose bride was Hawaiian. We visited one of the volcanoes at night, and one could see the magma flows going right into the ocean, and the giant clouds of steam that resulted. At a certain point there was large WARNING  poster that explained that if anybody went beyond that particular point, they were in danger of risking their lives. The reason for this was because the “ground” ahead was composed of hardened lava, which is known to break off in “chunks,” and fall into the ocean, some of which are as large as 20 acres.


The first reference is in Hebrews 3:1, and I will read the entire chapter, since one might mistakenly assume that this passage is teaching that one can lose their salvation, which is not taught anywhere in the Bible. In fact, if Jesus is the “...Author and Finisher of [our] faith” [please note: the “our” is not in the original Greek] as we read in Hebrews 12:2, then He will most certainly “keep” His elect, as Jude 1:24-25 testify:


“Now unto him that is able to keep you from falling, and to present [you] faultless before the presence of his glory with exceeding joy, {25} To the only wise God our Saviour, [be] glory and majesty, dominion and power, both now and ever. Amen.”


Hebrews 3:1-19, “Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession [homologia:G3671], Christ Jesus; {2} Who was faithful to him that appointed him, as also Moses [was faithful] in all his house. {3} For this [man] was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. {4} For every house is builded by some [man]; but he that built all things [is] God. {5} And Moses verily [was] faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; {6} But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. {7} Wherefore (as the Holy Ghost saith, To day if ye will hear his voice, {8} Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: {9} When your fathers tempted me, proved me, and saw my works forty years. {10} Wherefore I was grieved with that generation, and said, They do alway err in [their] heart; and they have not known my ways. {11} So I sware in my wrath, They shall not enter into my rest.) {12} Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. {13} But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin. {14} For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end; {15} While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation. {16} For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. {17} But with whom was he grieved forty years? [was it] not with them that had sinned, whose carcases fell in the wilderness? {18} And to whom sware he that they should not enter into his rest, but to them that believed not? {19} So we see that they could not enter in because of unbelief.


Hebrews 4:1-16 continues, in which our word, “profession” crops up in verse 14: “Let us therefore fear, lest, a promise being left [us] of entering into his rest, any of you should seem to come short of it. {2} For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard [it]. {3} For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. {4} For he spake in a certain place of the seventh [day] on this wise, And God did rest the seventh day from all his works. {5} And in this [place] again, If they shall enter into my rest. {6} Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: {7} Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts. {8} For if Jesus had given them rest, then would he not afterward have spoken of another day. {9} There remaineth therefore a rest to the people of God. {10} For he that is entered into his rest, he also hath ceased from his own works, as God [did] from his. {11} Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. {12} For the word of God [is] quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and [is] a discerner of the thoughts and intents of the heart. {13} Neither is there any creature that is not manifest in his sight: but all things [are] naked and opened unto the eyes of him with whom we have to do. {14} Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast [our] profession. [homologia:G3671] {15} For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as [we are, yet] without sin. {16} Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.”

Notice in the foregoing chapters, the great emphasis that is being placed on “unbelief,” “hardening one’s heart,”  “ceas[ing] from [one’s own] works,” as well as Christ being the elect’s great High Priest, Who is always interceding on their behalf.


The last chapter that we will examine is Hebrews 10:1-39, in which “the profession” is included in verse 23:


“For the law having a shadow of good things to come, [and] not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. {2} For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. {3} But in those [sacrifices there is] a remembrance again [made] of sins every year. {4} For [it is] not possible that the blood of bulls and of goats should take away sins. {5} Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: {6} In burnt offerings and [sacrifices] for sin thou hast had no pleasure. {7} Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. {8} Above when he said, Sacrifice and offering and burnt offerings and [offering] for sin thou wouldest not, neither hadst pleasure [therein]; which are offered by the law; {9} Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. {10} By the which will we are sanctified through the offering of the body of Jesus Christ once [for all]. {11} And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: {12} But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; {13} From henceforth expecting till his enemies be made his footstool. {14} For by one offering he hath perfected for ever them that are sanctified. {15} [Whereof] the Holy Ghost also is a witness to us: for after that he had said before, {16} This [is] the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; {17} And their sins and iniquities will I remember no more. {18} Now where remission of these [is, there is] no more offering for sin. {19} Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, {20} By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; {21} And [having] an high priest over the house of God; {22} Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. {23} Let us hold fast the profession [homologia:G3671] of [our] faith without wavering; (for he [is] faithful that promised;) {24} And let us consider one another to provoke unto love and to good works: {25} Not forsaking the assembling of ourselves together, as the manner of some [is]; but exhorting [one another]: and so much the more, as ye see the day approaching. {26} For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, {27} But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. {28} He that despised Moses' law died without mercy under two or three witnesses: {29} Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? {30} For we know him that hath said, Vengeance [belongeth] unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. {31} [It is] a fearful thing to fall into the hands of the living God. {32} But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions; {33} Partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used. {34} For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance. {35} Cast not away therefore your confidence, which hath great recompence of reward. {36} For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. {37} For yet a little while, and he that shall come will come, and will not tarry. {38} Now the just shall live by faith: but if [any man] draw back, my soul shall have no pleasure in him. {39} But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.” 


Repentance [metanoia:G3341]


The last term we want to investigate in this study is “repentance” (metanoia:G3341), according to the following references; please note how God connects “repentance” with “forgiveness of sins,” “life,” and “faith,” underscoring the reality that “repentance” is synonymous with salvation:


In Luke 24:47 God links “repentance” with “remission (or forgiveness) of sins”:   “And that repentance [metanoia:GG3341] and remission [aphesis:G859] of sins [hamartia:G266] should be preached in his name among all nations, beginning at Jerusalem.”


This is also the case in Acts 5:31, and notice that God “gives” both “repentance” and “forgiveness of sins” as a gift; incidentally the “Israel” in view are all the elect who comprise the Body of Christ: “Him hath God exalted with his right hand [to be] a Prince and a Saviour, for to give repentance [metanoia:G3341] to Israel, and forgiveness [aphesis:G859]  of sins.” [hamartia:G266] 


In Acts 11:18 God associates repentance with (eternal) “life”:   “When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance [metanoia:G3341] unto life.” [zoe:G2222]


Then in Acts 20:21, God links “repentance” with “faith”: “Testifying both to the Jews, and also to the Greeks, repentance [metanoia:G3341] toward God, and faith [pistis:G4102] toward our Lord Jesus Christ.”


Romans 2:4 maintains that it is God’s “goodness” (along with His “forbearance” and “longsuffering”) is the “prime mover” in salvation or “repentance”: “Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?” [metanoia:G3341]


Lastly, and by contrast, Hebrews 12:17 records that Esau was not granted repentance, in spite of his desperate attempts to secure it, underscoring God’s total sovereignty in His election program: “For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, [metanoia:G3341] though he sought it carefully with tears.”


2 Peter 3:9 is another key passage that was in effect when salvation was still viable, in which the “any” refers to all of the elect: “The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.” [metanoia:G3341]