Eschatology / End Times Archives - The Hermeneutical Quill

The APOSTASY That Prepares the HARVEST

When Falling Away Is Not What We Thought

A single verse has shaped generations of end-times teaching:

“Let no one deceive you by any means; for that Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition” (2 Thessalonians 2:3, NKJV).

Most readers hear “the great apostasy” and immediately picture Christians drifting away, churches emptying, faith collapsing into lukewarmness or open rebellion. The tone is usually one of warning and loss. But what if that reading is too small — too institutional, too pessimistic — for the word Paul actually chose? What if apostasy isn’t just decay, but a divine realignment preparing the way for Christ’s kingdom? And what if the deeper tragedy isn’t God’s withholding grace, but our hearts’ subtle resistance to it?

The exploration that follows traces an arc from eschatological rupture to the endurance of faith, uncovering why grace shines universally yet penetrates selectively. At its core is a biblical polarity: the heart cannot cling to pride and embrace life simultaneously. Yet hope endures — grace meets groaning, not perfection.

1. Apostasia: Not Drift, But Rupture

The Greek is ἀποστασία (apostasia) — a strong, covenantal term meaning defection, revolt, abandonment of allegiance. It is not casual “backsliding.” In political contexts it meant rebellion against a ruler; in religious contexts, abandonment of a covenant or revealed truth. Paul uses the noun only once in all his letters, and he never applies it casually to believers inside the new covenant. For them he chooses far more relational language: “fallen from grace” (Galatians 5:4), “estranged from Christ,” “shipwrecked faith” (1 Timothy 1:19). So why does he reach for this heavy word when describing the event that must precede the Day of Christ?

Paul is correcting a panic. The Thessalonians feared the Day of the Lord had already arrived. His answer is sequenced and deliberate:

“That Day will not come unless—

the apostasia comes first,
and the man of sin is revealed…”

He does not say “many believers will apostatize” or “the church will fall away from Christ.” He speaks impersonally of the apostasia — a corporate, eschatological event. In the first-century world, embracing Christ often meant apostasy: costly, public, sometimes life-threatening defection from Judaism, from pagan temples, from emperor worship. It was supernatural, Spirit-powered, and kingdom-advancing.

Read positively — and the grammar allows it — Paul may be describing exactly that: a massive, visible, supernatural rupture from inherited religious systems toward Christ. Structures that once concealed truth and falsehood alike are shaken. Coverings are stripped. What was latent becomes exposed. What looks like loss to the old order is harvest to the new.

This is the thief-in-the-night dynamic. The gathering empties certain houses not by stealing the faithful away in secret despair, but by harvesting them into safety while leaving false structures exposed. Religion experiences it as loss. The kingdom experiences it as gain.

Then — and only then — the man of sin is revealed (apokalyphthenāi). Not created. Not empowered from nothing. Uncovered. When the old religious coverings collapse, lawlessness at the core of human systems stands naked. The apostasia does not produce the man of sin; it removes what concealed him.

This reading respects Paul’s apostolic restraint everywhere else. He refuses to cheapen the tragedy of a true believer’s failure by calling it apostasy. For us, the language is relational rupture, not political revolt. The word he saves for the end-times event carries the gravity of covenant abandonment — yet in context, it can be the very abandonment into the new covenant. Apostasy as defection. Lawlessness uncovered. Christ’s parousia as gathering unto Him (v.

1). This is not doom — it is divine choreography.

2. Will He Find Faith on the Earth?

Jesus asks this in Luke 18:8, immediately after promising that God will avenge His elect who cry out day and night — speedily. The context is persistence, not pessimism.

The Greek is piercing: τὴν πίστιν ἐπὶ τῆς γῆς – tēn pistin epi tēs gēs— “the faith on the earth.” Singular. Qualitative. Locative. Not “will anyone still believe?” but “will the God-given, persevering, justice-crying trust still be visibly operative in history when the Son of Man arrives for public vindication?”

The coming here is not the secret gathering of the ecclesia in the air. It is arrival into the human scene — inspection, exposure, rectification. The question assumes faith still exists — but it may be rarer, purer, costlier, hidden in the rubble of shaken systems.

Faith (pistis) isn’t intellectual assent or a headcount — it’s relational trust, a divine gift entering history through Christ (Romans 10:17). Upheaval doesn’t extinguish it; it refines it. As Romans 8:22 declares, creation groans for redemption. Faith endures not despite apostasy, but through it.

The apostasia and the finding of faith belong together. The rupture clears the ground; the exposure reveals both the man of sin and the remnant that still groans for justice. What looks like chaos to the world is the very environment in which true, enduring pistis can be found.

3. Grace Shines on Addressable Souls

How can any of this happen if humanity is “dead in trespasses and sins” (Ephesians 2:1)?

Ephesians 2:8 holds the key:

“For by grace you have been saved through faith — and this is not your own doing; it is the gift of God.”

The demonstrative “this” gathers the whole saving event — grace, faith, salvation — into God’s sovereign initiative. Nothing originates in us.

Yet Ezekiel 37 never calls the dry bones worthless. God asks, “Can these bones live?” Value is assumed; life is the question. Biblical death is bondage, not annihilation. The soul remains — marred, captive, but addressable. The Cross proves worth: God crushes His Son for captives, not debris (Matthew 16:26). This preserves the imago Dei — marred, not erased — allowing groans, lacks, and SOS signals without earning salvation.

Here a vital distinction surfaces between two easily confused concepts:

Term	Meaning	Biblical Source	Role in Salvation
Humbleness	Creaturely openness; a sense of lack; the capacity to groan or cry SOS. Not virtue but ontology — even animals cry when wounded.	Embedded in creation (Micah 6:8; 2 Chr 7:14); wicked humbling (Ahab, Nineveh); conscience in Romans 2.	Pre-regenerate addressability. Creates ‘vacancy’ for grace, but earns nothing. Preserves dignity without denying depravity.
Humility	Participation in Christ’s own mind; joyful dependence; post-illumination relational fidelity.	‘God gives grace to the humble’ (James 4:6); the mind of Christ (Philippians 2:5–8).	Fruit of new birth, not its cause. Grace transforms the ache of humbleness into the joy of humility.

Humbleness is not merit. It is the soil. Grace does not reward it — grace transforms it into humility. But without the soil, grace has no point of contact.

This is why Scripture is saturated with cries — from Hagar, from Israel in Egypt, from Nineveh, from the thief on the cross. God hears because humbleness is still embedded as Creator-mercy. “He knows our frame; He remembers that we are dust” (Psalm 103:14). Dust that remembers its Maker is not nothing. God commands humbling precisely because it’s still possible — otherwise, pleas like “Today, do not harden” (Hebrews 3:7–8) would be incoherent. Even wicked souls can humble themselves (Ahab, Nineveh), proving it is creaturely, not saving. Grace crowns humbleness with humility, turning ache into life.

4. The Sobering Limit: When There Is No Room

The tragedy is not that grace fails to shine. The tragedy is that some hearts leave no room for it.

“In his pride the wicked man does not seek Him; in all his thoughts there is no room for God” (Psalm 10:4).

Pride is not inability; it is fullness. No lack, no groaning, no question mark pointed toward heaven. Jesus said, “Those who are well have no need of a physician” — not because they truly are well, but because they believe they are. Proverbs 16:5 declares pride an abomination; God actively opposes it. When pride concretes, even the embedded capacity for humbleness can be lost. Scripture calls this judicial hardening:

“God gave them over” (Romans 1:24, 26, 28) — confirming refusal after patience (Romans 9:22).
Esau sought the blessing with tears yet “found no place for repentance” (Hebrews 12:17). Remorse without yielding.
Judas was seized with guilt yet never humbled himself before God — suicide over surrender.
The Rich Young Ruler (Matthew 19:16–22) stood face to face with Life itself, yet walked away sad, heart settled with the present.

These souls crossed to “the other side.” Not because God arbitrarily withheld grace, but because persistent refusal finally received its confirmation. Grace was never insufficient; resistance became irreversible.

Many souls today are exactly like this. They rub shoulders with grace daily. They sense lostness, feel the ache of loneliness — think of Neil Diamond’s haunting lyric in “I Am… I Said”, a raw confession of isolation and emptiness, the honesty of a soul aware of its own void. They long for something more. Yet their hearts remain moored to what they crave more than life itself. They sense the void but cannot let go of the shadows that fill it.

The universal offer meets binary receptivity: “You cannot serve two masters” (Matthew 6:24). Light shines on all (John 1:9), grace appears to all (Titus 2:11), Christ knocks at every door (Revelation 3:20). But the heart either yields or clings. Groaning welcomes; pride seals. This is the heart’s hidden polarity — and it is real.

Conclusion: Today, If You Hear His Voice

We began with a question about one verse. We discovered a biblical anthropology of grace that honors both divine sovereignty and human dignity. The arc holds:

Grace alone saves. No human trigger, no earned openness.
Apostasy is not mere decay — it is preparatory harvest, clearing the ground, exposing both the man of sin and the remnant of true faith.
Faith endures as God’s implanted gift, refined by upheaval, not extinguished by it.
Humbleness invites; pride resists. The difference is not God’s willingness but the heart’s vacancy.

The warnings are therefore urgent, not abstract:

“Today, if you hear His voice, do not harden your hearts” (Hebrews 3:7–8, 15).

The apostasia that prepares the harvest may already be underway. Structures are shaking. Lawlessness is being uncovered. In the midst of it all, the question still hangs over every heart:

When the Son of Man comes — will He find the faith on the earth?

He will find it wherever humbleness has not yet concreted into pride. Wherever a soul still groans, still senses lack, still has room.

Examine your heart: is there vacancy for grace, or settlement in self? The offer stands — unmoor, groan, receive.

Grace remains sovereign and free. The door is still open. Today.

The Unbroken Olive Tree: Why Israel’s Redemption Is Not “Awaiting” a Future Event

 Introduction: A Common Misconception

For many Christians, the redemption of national Israel is seen as a future event—something still pending, held in abeyance until the Second Coming or the end of the age. The assumption is that God has temporarily set aside His covenant people, allowing the church (mostly Gentile) to take center stage until a dramatic, last-minute national repentance of Israel.

But what if this view misses the unbroken continuity of God’s plan? What if the redemption of Israel is not something that “awaits” in the future as if it has not yet begun, but is an ongoing reality rooted in the covenant with Abraham, dramatically advanced in the first century, continuing today, and culminating in the future?

Scripture, history, and the present reality in Israel tell a different story: the good olive tree has never been uprooted. It has been secured from the time of Abraham, the father of us all, and all who are grafted into it—Jew and Gentile alike—share in the same holy root.

1. The Good Olive Tree: Rooted in Abraham, Never Replaced

Paul’s famous metaphor in Romans 11:16–24 is the key:

“If the root is holy, so are the branches… Do not be arrogant toward the branches. But if you are, remember it is not you who support the root, but the root that supports you.”

The root is the covenant promises given to Abraham, Isaac, Jacob, and David—an everlasting covenant (Genesis 17:7–8). The natural branches are the Jewish people. Some were broken off because of unbelief, but the tree itself has never been discarded or replaced. Gentiles are wild olive branches grafted in to share the nourishing sap of the root. The tree remains Israel’s tree.

This means the church does not replace Israel; it is grafted into Israel’s covenant line. The redemption of Israel is not a future restart—it is the ongoing fulfillment of God’s unbreakable word to the patriarchs.

2. Historical Witness: The Early Church Fathers Saw the Church as the Continuation of Israel

The view that the church is grafted into Israel’s olive tree is not a modern invention. It was the dominant understanding in the earliest centuries of Christianity:

• Justin Martyr (c. 150 AD), in his Dialogue with Trypho, describes the church as the “true spiritual Israel,” not as a replacement, but as the fulfillment of the promises to Abraham. He writes: “We, who have been led to God through this crucified Christ, are the true spiritual Israel, and the descendants of Judah, and of Jacob, and of Isaac, and of Abraham” (Dialogue 11). He sees believing Gentiles as fully incorporated into Israel’s covenant line.

• Irenaeus (c. 180 AD), in Against Heresies, affirms that the church inherits the promises made to Abraham: “The promises were made to Abraham and his seed, that is, to those who are joined to Christ by faith” (Against Heresies 4.8.1). He explicitly rejects any notion that God has abandoned Israel; rather, the church participates in Israel’s covenant blessings.

These early voices show that the idea of the church as the continuation of Abraham’s seed was not a later development—it was the apostolic and post-apostolic consensus.

3. The First-Century Fulfillment: A Massive Remnant Believed

The New Testament records that the Messiah’s coming brought an immediate, substantial ingathering of Israel:

• Luke 1:68–69, 76–78: Zechariah prophesies that God has “visited and redeemed His people” (Israel), raising up a horn of salvation in the house of David, to give knowledge of salvation through forgiveness of sins.

• Matthew 2:5–6: The Messiah is born in Bethlehem to “rule my people Israel.”

• Luke 2:14: The angels proclaim peace to those on whom God’s favor rests—beginning with Israel.

• Acts 2:41: 3,000 Jews believe on the day of Pentecost.

• Acts 4:4: The number of believers grows to 5,000.

• Acts 6:7: “A great many of the priests became obedient to the faith.”

• Acts 21:20: James reports “many thousands” (Greek: myriades—tens of thousands) of Jewish believers in Jerusalem, all zealous for the law.

James addresses “the twelve tribes in the Dispersion” (James 1:1), and Paul identifies himself as “an Israelite, a descendant of Abraham, a member of the tribe of Benjamin” (Romans 11:1), part of the “remnant chosen by grace” (Romans 11:5). The early church was overwhelmingly Jewish, and a significant portion of Israel—across tribes, priests, and leaders—recognized Yeshua as their Messiah.

4. The Continuity Today: Messianic Jews in the Land of Israel

The story did not end in the first century. In modern Israel, a vibrant Messianic Jewish movement has emerged:

• Estimates place the number of Messianic believers in Israel at around 30,000 (as of 2025), with 280–300 congregations.

• This represents a roughly sixfold increase since the late 1990s.

• Major ministries include ONE FOR ISRAEL, Caspari Center, King of Kings, Tents of Mercy, and many Hebrew-speaking congregations.

• These believers are often Israeli-born, serve in the IDF, and maintain Jewish identity while confessing Yeshua as Messiah.

This is not a new phenomenon—it is the continuation of the same remnant Paul described in Romans 11:5. The good olive tree is still alive and growing in the land promised to Abraham.

5. The Future Culmination: Preserved Remnant and National Turning

Revelation 7:4–8 describes 12,000 sealed servants from each of the twelve tribes of Israel during the great tribulation. This is not the beginning of Israel’s redemption—it is the preservation of a remnant from every tribe so that the full identity of Israel remains intact through the final judgments.

This aligns with Paul’s promise in Romans 11:25–26:

“A partial hardening has come upon Israel, until the fullness of the Gentiles has come in. And in this way all Israel will be saved.”

The 144,000 are part of the believing remnant, protected by God, and they point to the final national repentance and restoration foretold in Zechariah 12:10–13:1. The piercing of the One they mourn for was fulfilled at the cross (as John 19:37 applies Zechariah 12:10), initiating a spirit of grace and supplication that drew a massive first-century remnant to faith. Yet in the intense pressures of the great tribulation, this small, preserved remnant may “look again” upon Him whom they pierced, with deepened mourning and recognition, amplifying the national turning already underway. But they do not represent a “new start”—they are the continuation of the same olive tree.

This “partial hardening” explains the continued unbelief among many Jews today—it is temporary and purposeful, serving God’s wider plan to bring in the fullness of the Gentiles (Romans 11:25). Yet it has never nullified the root or uprooted the olive tree. The existence of a faithful remnant—first-century, modern Messianic, and future sealed—demonstrates that God’s redeeming work in Israel has continued unbroken, even amid the hardening.

Paul’s statement that “all Israel will be saved” (Romans 11:26) is not a sudden, future-only event that resets history. It is the culmination of the ongoing work God has been doing since Abraham: a final national repentance and ingathering of the remnant (Zechariah 12:10–13:1), in which the believing remnant from every tribe plays a central role.

Rather than seeing Israel’s redemption as a future “Plan B,” Scripture presents it as a continuous, faithful unfolding of God’s covenant promises—culminating when the Deliverer, who has already come from Zion, “fully turns ungodliness away from Jacob” (Romans 11:26–27). This is the same redemptive work that began with the cross, exploded through the massive first-century ingathering of Jewish believers, continues today in the Messianic remnant, and will reach its complete national expression when the partial hardening is fully lifted.

This perspective reshapes how we read the end-times prophecies:

• The 144,000 sealed from every tribe of Israel (Revelation 7:4–8) are not the beginning of Israel’s redemption, as if God were starting over with a new group. They are a protected remnant of the already-believing people of God, preserved through the great tribulation so that the full identity of Israel (every tribe) remains intact—like the final capstone that crowns the structure, ensuring no gap remains in God’s redeemed people.

• Paul’s statement that “all Israel will be saved” (Romans 11:26) is not a sudden, future-only event that resets history—nor does it mean every individual Jew (for “not all who are descended from Israel belong to Israel,” Romans 9:6,8). Rather, “all Israel” refers to the complete tribal nation preserved intact. It is the culmination of the ongoing work God has been doing since Abraham: a final national repentance and ingathering of the remnant (Zechariah 12:10–13:1), in which the believing remnant from every tribe—the 144,000 sealed servants—plays a central role.

6. A Middle Path: Neither Replacement Theology nor Strict Dispensationalism

This biblical picture occupies a balanced middle ground between two common extremes:

• Replacement theology (supersessionism) teaches that the church has permanently replaced Israel, and the promises to Abraham are now fulfilled only in the church. This view struggles with Romans 11’s clear teaching that the natural branches can be grafted back in and that “all Israel will be saved.”

• Strict dispensationalism often views the church as a parenthesis—an interlude in God’s plan—with Israel’s promises and national redemption held in abeyance until a future, separate event. This can unintentionally suggest that God ultimately has two distinct peoples with two separate destinies, rather than one olive tree in which Jew and Gentile share the same holy root.

Yet the New Testament also guards against equating the covenant promises with a merely political or earthly national kingdom. The old covenant administration of the kingdom—centered on temple, priesthood, and theocratic nation—was judged and transformed in Christ (Matthew 21:43; Hebrews 8–10). The earthly shadows have given way to spiritual realities: the true temple built of living stones (1 Peter 2:4–5), the kingdom bearing fruit through all who believe, and the dividing wall of hostility abolished so that Jew and Gentile are now one new man (Ephesians 2:14–15), with no distinction in access to salvation (Romans 10:12).

The view presented here honors both covenants:

• God’s promises to Israel remain intact and are being progressively fulfilled.

• The church (Jew and Gentile) is fully included in those promises by faith, grafted into the same root.

There is one people of God, one olive tree, one flock, one Shepherd.

7. One Flock, One Shepherd

Jesus Himself confirms this unity in John 10:16:

“I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd.”

The “other sheep” (Gentiles) are brought into the same fold—not a new one. There is one flock, one Shepherd, and one olive tree. Gentiles are not a parenthesis or a replacement; they are grafted into the covenant people of God, sharing in the promises given to Abraham.

Conclusion: The Redemption of Israel Is Already Underway

The evidence is overwhelming:

• The olive tree is rooted in Abraham and has never been uprooted.

• A massive remnant of Israel believed in the first century.

• That same remnant continues today in the land of Israel.

• God will preserve a final remnant from every tribe through the tribulation.

Israel’s redemption is not something that “awaits” as if God has forgotten His promises. It began with Abraham, exploded in the first century, continues today, and will reach its climax when “all Israel will be saved.” The church is not a replacement or a detour—it is the fulfillment of God’s plan to bless the nations through Abraham’s seed (Genesis 12:3; Galatians 3:8).

The good olive tree stands unbroken. And we—Jew and Gentile—are privileged to be part of it.

—

Stop Calling Yourself a Worm: The Scandal of Our Divine Sonship and the Glory That Creation Is Waiting For

Most Christians live with a quiet, unspoken identity crisis.
They say “I’m just a sinner saved by grace,” or “I’m nothing but a worm,” or “I’m just human.”
They mean it as humility.
But what if that language is not humility at all — but a subtle unbelief that dishonors the very work of Christ and keeps the whole creation in bondage?
The New Testament does not describe us as improved sinners.
It describes us as a new creation — a completely different order of being.

1. We Are Not Improved Adams — We Are a New Species

“Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.”
— 2 Corinthians 5:17

The Greek word for “new creature” (kainē ktisis) does not mean “renovated.”
It means new kind — something that never existed before.

We are not Adam 2.0 with better morals.
We are a new humanity born from the last Adam, who is from heaven.
Paul makes this clear in 1 Corinthians 15:45–49:

“And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening [life-giving] spirit…
As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.
And as we have borne the image of the earthy, we shall also bear the image of the heavenly.”

We have been begotten of God (1 John 5:1; James 1:18).
The incorruptible seed — the very sperma (Greek for “seed”) of God Himself — has been planted in our spirit (1 Pet 1:23).
That seed is not a moral upgrade.
It is the living life of the Son, growing toward full expression.
Because we are in Christ, we too are destined to be life-giving spirits — just as He is.
We are no longer merely natural, living souls like the first Adam.
We now carry the same heavenly, life-giving nature that raised Christ from the dead.
This is not “partaking of divine virtues.”
This is divine life taking root in us.
We are no longer fundamentally earthy.
In our new birth and innermost being, we are heavenly.

2. False Humility Is Unbelief in Disguise

When we keep saying “I’m just a sinner,” “I’m worthless,” or “I’m only human,” we are not being humble.
We are calling God a liar.

God says: “Now are we the sons of God” (1 John 3:2).
Present tense. Not “we will be someday.” Now.

God says: “We shall be like Him” (1 John 3:2).
Not just in behavior — but in the fullness of glorified sonship.

God says: “The old man is crucified with Him” (Rom 6:6).
Dead. Buried. Gone.

To cling to the identity of the old Adam — to keep mourning over a corpse that Christ has already put to death — is not humility.
It is unbelief in the resurrection life that has already been imparted.

True humility is agreeing with God:
“Yes, I was worthless in myself.
But now I am what You say I am: Your son, born of Your divine life, destined to bear the image of the heavenly Man.”

3. Jesus Is the Perfect Pattern

Jesus did not deny His identity to be humble.
He knew exactly who He was:
“I and my Father are one” (John 10:30).
“Before Abraham was, I am” (John 8:58).

Yet He humbled Himself, became a servant, and obeyed unto death (Phil 2:5–8).
His humility was not self-diminishment.
It was living His true identity in dependence on the Father.

He is our model.
“Let this mind be in you, which was also in Christ Jesus” (Phil 2:5).

Real humility is knowing who you are in God — and living it without pride or shame.

4. This Is Not “Little Gods” — This Is the Gospel

We are not becoming the Creator.
We are not claiming ontological equality with God.
We are sons by adoption, begotten of His divine life, sharing in His nature by grace alone (2 Pet 1:4).

The early church fathers understood this:
“He became man that we might become god” (Athanasius) — not in essence, but by participation in the divine life that is growing in us.

We are not little gods.
We are children of God, carrying the seed of eternal life, destined to be fully conformed to the image of His Son (Rom 8:29).

5. The Cosmic Stakes: Creation Is Waiting for Us

Here is the staggering truth that should drop every jaw:

“The earnest expectation of the creature waiteth for the manifestation of the sons of God.
For the creature was made subject to vanity… in hope that the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.”
— Romans 8:19–21

The whole creation — earth, sky, seas, animals, stars — is groaning in pain.
It is waiting for one thing: the unveiling of the sons of God.

Jesus Himself prayed that the glory He gave us would make us one, so that the world would know the Father sent Him (John 17:22–23).

Our revelation is not incidental.
It is the mechanism by which creation itself will be liberated.
Every believer who refuses to believe and live in their true identity is (unwittingly) contributing to the delay of the liberation the entire cosmos is crying out for.

6. The Final Call

Stop contending for the corpse of the old Adam.
Stop calling yourself a worm when God calls you a son.
Stop living as though the divine life planted in you is too small to matter.

You are a new creation.
The old has passed away.
All things have become new.

Believe what God says about you.
Live as sons and daughters — not in pride, but in joyful dependence on the Father who begot you.

The glory that awaits is not a private reward.
It is the cosmic event the whole universe is holding its breath for.
When the sons of God are fully revealed — when the divine life that is already growing in us breaks forth in its completed form — creation itself will be set free.

The enemy’s greatest work is not to make us deny Christ.
It is to make us forget who we have become in Him.

Rise up.
Believe.
Be unveiled.
The creation is waiting.

“Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.”
— 1 John 3:2

Let that sink in.
And let it set you free.