Gen. 6:3 π Gen. 14:4 π Num. 12:10 π Dt. 7:4 π Dt. 13:10 π Dt. 22:21 π Dt. 24:1-4 π Dt. 24:2 π 1 Sam. 18:12 π 2 Chr. 26:18 π 2 Chr. 28:19 π 2 Chr. 28:22 π 2 Chr. 29:19; 2nd π Psa. 6:8 π Jer. 7:16 π Jer. 11:14 π Jer. 14:11 π Jer. 29:32 π Lam. 4:15 π Ezek. 14:13-21 π Ezek. 20:8 π Ezek. 23:17,18 π Dan. 9:9 π Dan. 12:8 π Mt. 5:31 π Mt. 5:32; 2nd π Mt. 7:23 π Mt. 11:12 π Mt. 13:19 π Mt. 13:24-30 π Mt. 13:29 π Mt. 13:36-43 π Mt. 13:38 π Mt. 13:39 π Mt. 13:47-50 π Mt. 19:3-12 π Mt. 19:7 π Mt. 19:9 π Mt. 24:3 π Mt. 24:10; 2nd π Mt. 24:48-51 π Mt. 25:1-13 π Mt. 25:14-30 π Mt. 25:31-46 π Mk. 10:2-12 π Mk. 10:4 π Mk. 10:12; 2nd; 3rd π Lk. 2:37 π Lk. 4:13 π Lk. 8:13 π Lk. 13:27 π Jn. 6:15 π Jn. 10:12 π Jn. 10:28-29 π Acts 5:37 π Acts 5:38 π Acts 8:39 π Acts 12:10 π Acts 15:38 π Acts 19:9 π Acts 21:21; 2nd; 3rd; 4th π Acts 22:29 π Acts 23:10 π 1 Cor. 12:13 π 2 Cor. 12:2 π 2 Cor. 12:4 π 2 Cor. 12:8 π 1 Ths. 4:17; 2nd π 2 Ths. 2:3; 2nd; 3rd; 4th π 1 Tim. 4:1; 2nd π 1 Tim. 6:5 π 2 Tim. 2:19 π Heb. 3:12; 2nd; 3rd π 2 Pet. 3:4 π Jude 23 π Rev. 2:5 π Rev. 6:8 π Rev. 6:9-11 π Rev. 9:20-21 π Rev. 13:7 π Rev. 14:9-11 π Rev. 17:14 π Rev. 22:10-11
Jesus and Paul clearly predicted that there would be a great falling away from the faith. Yet there are some who attempt to distort the clear meanings of the Scriptures to support views that are simply impossible to sustain. Two of the key passages in question are:
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 Ths. 2:3; top )
And then many will be offended, will betray one another, and will hate one another. Then many false prophets will rise up and deceive many. ( Mt. 24:10-11; top )
The "falling away" which Paul specifically mentions and which Jesus describes simply means a "defection from the truth." Some teach that this as an incorrect assumption, an invalid interpretation. At least one Greek scholar teaches that prior to the last few centuries, the Greek word we get "apostasy" from referred not to an abandonment of truth but was a verb meaning a sudden departure as on a journey. Thus they use Paul's admonition as supporting the "pre-trib rapture" position rather than a warning of coming apostasy!
In digging out the truth of this debate, I discovered a weakness in a Greek scholar whom I otherwise highly respected his work. This weakness, in one sense almost derails one's search for the truth regarding this subject - a subject already overladen with distractions and misconceptions. But let's look at how this currently eminent Greek scholar, Spiros Zodhiates, defines apostasia :
"To depart". Departure, apostasy. Occurs in Acts 21:21 , translated "forsake," and in 2 Ths. 2:3 , "a falling away"; Septuagint: 2 Chr. 29:19 ; Jer. 29:32 . In Acts 21:21 the new Christian believers among the Jews, having departed from Moses and coming to Jesus Christ, decided that they should stay apart from Moses, i.e., their Judaistic practices, for they were in a new dispensation. They were not Judaizing Christians, but Christians standing apart from Moses. In 2 Ths. 2:3; top the word "apostasia" does not refer to genuine Christians who depart from the faith, but mere professors who, without divine grace, succumb to the Satanic deception of the Antichrist. If those who are truly Christ's and through the Holy Spirit have become members of His body ( 1 Cor. 12:13; top ) could be detached, then the assurances Jesus gave that His own will not perish would be made null and void ( Jn. 10:28,29 ). See Septuagint: 2 Chr. 29:19; top .
I've quoted his whole entry for apostasia. Please look carefully at what he says: "apostasia," he says, "does not refer to genuine Christians who depart from the faith." Initially, this would seem to substantiate the statement that "apostasia" is not referring to departing from the faith but to something else. But then we must look carefully at why he says that "apostasia" could not possibly refer to genuine Christians departing from the faith. When you analyze his reasoning, you see that he says this because he subscribes to the "once saved, always saved theory! I think Spiros missed this one because his theology is pre-coloring his thinking.
By the way, this word "apostasia" is only used twice in the New Testament, in Acts 21:21 and 2 Ths. 2:3 . The passage in Acts refers to the accusations the Jews were bringing against Paul, saying that he was teaching, "all the Jews who are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children nor to walk according to the customs." ( Acts 21:21; top ) It's interesting that Zodhiates' theology leads him to believe that someone can forsake Moses in one verse but in the other verse, no one is really forsaking Christ.
"Apostasia"  is closely related to "apostasion"  which Zodhiates defines as:
"To depart or stand away from." A departure, a divorce or dismissal of a woman from her husband, the deed or instrument of such divorce ( Mt. 5:31 ; see also 19:7 ). In Mk. 10:4 , "biblion" , a book or document, "apostasiou," of dismissal. This is a reference to the document spoken about in Dt. 24:1-4 which the dismissing husband was required to give to an innocent, dismissed wife in whom the husband was finding a pretext for dismissal. It is equivalent to a certificate of innocence because the husband who was instructed to issue it in divorcing his guiltless wife and sending her away from his house was, in fact, the guilty person. If the woman had committed fornication, she would have been dismissed and never permitted to remarry as this woman was: "And when she is departed out of his house, she may bo??? and be another man's wife" ( Dt. 24:2 ). In fact, the guilty dismissed spouse (see Dt. 22:21 ) was to be stoned to death which was rarely, if ever, practiced. The teaching of our Lord was that, although contrary to God's will and purpose, if a man decided to put away his wife or a wife her husband ( Mk. 10:12 ), the innocent spouse was to be given a bill of divorcement or a certificate of innocence which would free him or her of the stigma of being considered as having committed adultery. The word "divorce" as understood in our modern society and which is issued by a judge without reference to the guilt or innocence of either party, does not have its real equivalent in the OT or NT. The "apostasion," then, was supposed to be given by a guilty husband to an innocent wife, or vice versa ( Mk. 10:12 ), whom he or she wanted to dismiss, since it was through such a certificate of innocence that the dismissed one had the possibility of remarrying. The teaching of our Lord in Mt. 5:32 ; 19:3-12 ; Mk. 10:2-12 , is that a woman dismissed without a bill of divorcement carries the stigma of adultery, and if someone marries her, that stigma passes on to him. This is conveyed by the middle/passive verb "moichatai" ( Mt. 5:32 ; 19:9 ; Mk. 10:12; top )
It's interesting that Zodhiates can see "apostasion" as a departure or a sending away from but cannot see anyone departing from or being sent away from the Lord. This is a clear indication that it is entirely possible to allow one's preconceived theological notions to cloud one's objective examination of the clear meaning of a word or a text.
Let's recall that the erroneous teaching we are examining says that the Greek word we get apostasy ("apostasia") from refers not to an abandonment of truth but rather is a verb meaning a sudden departure as on a journey. The Greek word from which "apostasia" is derived, according to Zodhiates, is "aphistemei" . Zodhiates says:
"To stand, to place." Transitively: to put away, remove, as in Acts 5:37 , he seduced the people to follow him (Septuagint: Dt. 7:4 ; 13:10 ). Intransitively: to withdraw, remove oneself, forsake, desert, retire, cease from something ( Lk. 2:37 ; 4:13 ; 13:27 quoted from Psa. 6:8 [see Mt. 7:23 where "apochoreite"  means to depart from]; Acts 5:38 ; 12:10 ; 15:38 ; 19:9 ; 22:29 ; 2 Cor. 12:8 ; 1 Tim. 6:5 ; Septuagint: Num. 12:10 ; 1 Sam. 18:12 ; Lam. 4:15 ; Ezek. 23:17,18 ). In all of the above, the verb is followed by the preposition "apo" followed by the genitive from someone or something. Transferred to moral conduct in 2 Tim. 2:19 , it is followed by "apo adikias" ("apo" , from; "adikias" , unrighteousness"), from unrighteousness; in Heb. 3:12 , "from the living God" (Septuagint: Gen. 14:4 ; 2 Chr. 26:18 ; 28:19,22 ; Ezek. 20:8 ; Dan. 9:9; top ). This latter expression does not mean that at one time they belonged to God and now they no longer belong to Him, but rather that they stood away from God, never having belonged to Him.
Let me pause for a moment. Look carefully at how Zodhiates dances around this one. "Intransitively," he says, "aphistemei" means "to withdraw, remove oneself, forsake, desert, retire, cease from something," that is, until we come to this case: "from the living God" ( Heb. 3:12; top ). But in this one verse in Hebrews, says Zodhiates, this does not mean that they withdrew from God nor removed themselves from God nor forsook God nor deserted God nor retired from God nor ceased being with God - no, even though this is the clear meaning of the word every other time it is used, in this instance it means they never "belonged to Him"! Why? Because he subscribes to the "once saved, always saved" theory! I'm sorry, but you simply cannot "remove" from some place you never were at, you can't "forsake" something you never had, you can't "desert" someone you were never with, you can't "retire" from something you've never done, and you can't "cease" something you've never started. Zodhiates is reaching around himself on this one because he's already committed to a theology that doesn't permit him to do otherwise.
Let's get back to Zodhiates, "aphistemei" :
The same is true with 1 Tim. 4:1 , in which the word is translated "depart," meaning they stood away from believing. This does not refer to those who had at one time been believers, but to those who refuse to believe, who stand aloof, alone ( Heb. 3:12 )
Another short pause here. Talk about circular referencing! This is the verse that says "Now the Spirit expressly says that in latter times some will depart from the faith..." ( 1 Tim. 4:1; top ) And because he believes in "once saved, always saved," he can't bring himself to admit that one can actually depart from the faith. But let's finish Zodhiates' comments on this word.
The word is also used in Lk. 8:13; top in connection with the interpretation of the seed that falls on stony ground. The seed finds a little soil on top of the stone, but it is not enough to take root and so the growth is only seasonal. When testing comes, there is no root to hold it down. The word "aphistantai" here does not indicate uprooting because there never was a root; the temporary plant stood by itself. The union with the soil was only an apparent union, never a true foundation with roots capable of holding up the plant.
Zodhiates' explanation here is extremely short-sighted. The "union with the soil" was sufficient to cause the seed to think it was supposed to sprout. The focus is not on the soil but on the plant who does not continue to grow. Zodhiates is still just reaching. If you're not convinced, go back and look up all those references to "aphistemei" and see that every other time the word speaks of someone or something leaving a current state, place or relationship and moving into a different one. Except, of course, says Zodhiates, when it comes to departing from the faith or from God. This is simply wrong! The tail is wagging the dog on this one.
To finish showing the complete absurdity of Zodhiates redefining these words to fit his theology, he lists only 2 derivatives: "apostasia" , apostasy, staying away from; and "apostasion" , separative, divorce. (We've already seen both of those.) But then he lists as synonyms: "apoluo" , to depart, dismiss; "apospao" , to draw away; "apochorizo" , to separate, depart from; "apochoreo"  to depart from' "hupago" , to depart, go; "aperchomai" , to depart; "apopipto" , to fall from. A synonym simply means you're saying the same thing.
By the way, Strong's Greek dictionary just says, "apostasia"  "a falling away, defection, apostasy" and "aphistemi"  "to make stand off, cause to withdraw, to remove, to excite to revolt, to stand off, to stand aloof, to go away, to depart from anyone, to desert, withdraw from one, to fall away, become faithless, to shun, flee from, to cease to vex one, to withdraw one's self from, to fall away, to keep one's self from, absent one's self from." These definitions have none of the dancing around we see in Zodhiates.
But why have I gone to such great lengths to quote all of this? The teaching we are examining and refuting says that "apostasia" and "aphistemi" do not refer to an abandonment of truth but rather to a sudden departure as on a journey. This statement that "apostasia" and aphistemi" do not refer to an abandonment of truth is simply inaccurate. The word does mean to leave something and go somewhere else. It's pure and simple - even with all of Zodhiates' eternal security dance.
We've already seen that "apostasia" and the word from which it derives, "aphistemi," do indeed refer to an abandonment of or a departure from whatever word is its object. Now I want to look at the second part of this teaching that says that Paul's admonition to the Thessalonians is more a pre-trib rapture Scripture than a warning of apostasy.
The pre-trib rapture position, at least that part which is based on what some Scriptures seem to say, is based largely on Paul's statement, "Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord." ( 1 Ths. 4:17; top ) Much mileage, many think too much mileage, is made out of being "caught up."
The word "caught up" in the Greek is "harpazo" and this is the word that has the meaning of a "sudden" departure. I'm not here to necessarily argue against the timing of the rapture - pre, post or mid - but I wish to point out that this teaching we are examining appears to switch the Greek words used. As was detailed previously, neither apostasia  nor aphistemi  nor even apostasion  had any sense of urgency or swiftness. It was simply done in its normal course.
Rather it is this word "harpazo" which carries with it the idea of swiftness and suddenness. So while the "rapture," the "harpazo," will be a swift occurring event, the falling away, the apostasia, is a departure from the faith, from the truth, that occurs in its own due course. By the way, this word harpazo appears only 13 times in the New Testament: Mt 11:12 ; 13:19 ; Jn. 6:15 ; 10:12 , 28 , 29 ; Acts 8:39 ; 23:10 ; 2 Cor. 12:2 , 4 ; 1 Ths. 4:17 ; Jude 23 ; and Rev. 12:5; top . I would encourage everyone to look these up as they give a very interesting picture of what it means to be "caught up suddenly."
But when we recognize that the falling away from the faith comes before the man of lawlessness is revealed, we can then begin to suspect that this pre-trib rapture notion is not really supported by Scriptures as much as some people would have you believe and that we will still be here when the man of lawlessness is given power to overcome the saints until the power of the holy people has been completely shattered. ( Rev. 13:7 ; Dan. 12:8; top ) But that's really a whole 'nother message!
The question I'd like to explore now is, what other Scriptures support the notion of an apostasy, a great falling away at the end of the age? The key Scripture would be Jesus' words to His disciples: "And then many will be offended, will betray one another, and will hate one another." ( Mt. 24:10; top )
The Greek word here is "skandalizo"  which Strong's says means, "to put a stumbling block or impediment in the way, upon which another may trip and fall, metaphorically to offend, to entice to sin, to cause a person to begin to distrust and desert one whom he ought to trust and obey, to cause to fall away, to be offended in one, i.e. to see in another what I disapprove of and what hinders me from acknowledging his authority, to cause one to judge unfavorably or unjustly of another, since one who stumbles or whose foot gets entangled feels annoyed, to cause one displeasure at a thing, to make indignant, to be displeased, indignant"
The connection between "apostasia" to "fall away from, to depart" and "skandalizo" to "stumble or be offended to the point of leaving" is an obvious connection. And it's contained in the prophetic answer Jesus gave to answer the question, "What will be the sign of Your return and of the end of the age?" ( Mt. 24:3; top )
As a personal aside, I find it sad that among these definitions is "to cause one to judge unfavorably or unjustly of another." This is precisely what I have seen "pastors" do to others to prevent them from listening to what I and others who have received similar revelation are saying. It is sad that so many supposed "church" leaders are fulfilling so many of the end time prophecies about the apostasy, the great falling away.
I would like to add one more Scripture (though perhaps I could find some that require a little less explanation) that brings more light on this discussion. Please consider Jesus' words very carefully:
Another parable He put forth to them, saying: "The kingdom of heaven is like a man who sowed good seed in his field; but while men slept, his enemy came and sowed tares among the wheat and went his way. But when the grain had sprouted and produced a crop, then the tares also appeared. So the servants of the owner came and said to him, 'Sir, did you not sow good seed in your field? How then does it have tares?' He said to them, 'An enemy has done this.' The servants said to him, 'Do you want us then to go and gather them up?' But he said, 'No, lest while you gather up the tares you also uproot the wheat with them. Let both grow together until the harvest, and at the time of harvest I will say to the reapers, "First gather together the tares and bind them in bundles to burn them, but gather the wheat into my barn."'"
Then Jesus sent the multitude away and went into the house. And His disciples came to Him saying, "Explain to us the parable of the tares of the field." He answered and said to them: "He who sows the good seed is the Son of Man. The field is the world, the good seeds are the sons of the kingdom, but the tares are the sons of the wicked one. The enemy who sowed them is the devil, the harvest is the end of the age, and the reapers are the angels. Therefore as the tares are gathered and burned in the fire, so it will be at the end of this age. The Son of Man will send out His angels, and they will gather out of His kingdom all things that offend, and those who practice lawlessness, and will cast them into the furnace of fire. There will be wailing and gnashing of teeth. Then the righteous will shine forth as the sun in the kingdom of their Father. He who has ears to hear, let him hear! ( Mt. 13:24-30 ; 36-43; top )
There are several misconceptions about the end of the age which, if we will simply take Jesus' word for it, will be cleared up instantly. For when Jesus begins to clearly define what the parable of the wheat and tares represent, it ceases to be a parable and it is clear instruction regarding the end times.
First, there are tares among the wheat. The wheat represents the sons of God (v. 38). The tares are the sons of the devil. (v. 38; top ) The wheat and the tares are so intermingled that if the tares were to be uprooted, the wheat would be torn up with them. (v. 29; top ) The sons of the devil are in the pulpits and the pews, masquerading as our brothers and sisters. Make sure you ask God for discernment as to who's who because both the wheat and the tares are both going to tell you they're the good guys. The only difference will be that one of them is lying.
Second, it's a harvest. One does not harvest seeds, sprouts or stalks. One harvests a mature crop. Thus the harvest is not primarily about reaping in a bunch of new converts - its about maturing the converts who have been held prisoner in the growth-stifling environment of the divisive denominational "church." And the harvesters are neither "church" people nor evangelists - they're angels. (v. 39; top ) Those who are teaching that the "church" is going to be used to bring in this great big harvest of new converts really need to re-read their Bible.
And third, the end of the age is about separation. The tares will be separated from the wheat in this passage, good fish will be separated from bad fish ( Mt. 13:47-50 ), the wise maidens will be separated from the foolish maidens ( Mt. 25:1-13 ), the good and faithful servants from the wicked and lazy servants ( Mt. 25:14-30 ) and the sheep will be separated from the goats. ( Mt. 25:31-46 ) In the end of the age, the holy will be separated from the profane. The ungodly will be separated from the godly. And the godly will shine like suns of righteousness in their Father's kingdom. Only those who are called, chosen <>and> faithful will be with Jesus when He overpowers those who have made war on the Lamb. ( Rev. 17:14; top ) Count on it.
As we see this separation unfold, there are some things we need to understand. First, God is going to use persecution to separate the righteous from the unrighteous. When the Lamb opens the fifth seal in the Revelation, John "saw under the altar the souls of those who had been slain for the word of God and for the testimony which they held. And they cried with a loud voice, saying, 'How long, O Lord, holy and true, until You judge and avenge our blood on those who dwell on the earth?' And a white robe was given to each of them; and it was said to them that they should rest a little while longer, until both the number of their fellow servants and their brethren, who would be killed as they were, was completed." ( Rev. 6:9-11; top )
Those who subscribe to the pre-trib rapture notion are quite likely to be the ones Jesus described when He said, "But if that evil servant says in his heart, 'My master is delaying his coming,' and begins to beat his fellow servants, and to eat and drink with the drunkards, the master of that servant will come on a day when he is not looking for him and at an hour that he is not aware of, and will cut him in two and appoint him his portion with the hypocrites. There shall be weeping and gnashing of teeth." ( Mt. 24:48-51; top ) Those who expect Jesus to suddenly take away His ekklesia before the time of the antichrist are the ones most likely to assume He has missed His schedule and perhaps is not coming after all. ( 2 Pet. 3:4; top )
Secondly, we must understand that once judgment has begun, there comes a time when it is too late to change our ways. God said to Ezekiel:
"Son of man, when a land sins against Me by persistent unfaithfulness, I will stretch out My hand against it; I will cut off its supply of bread, send famine on it, and cut off man and beast from it. Though these three men, Noah, Daniel, and Job, were in it, they would deliver only themselves by their righteousness," says the Lord God. If I cause wild beasts to pass through the land, and they empty it, and make it so desolate that no man may pass through because of the beasts, even though these three men were in it, as I live," says the Lord God, "they would deliver neither sons nor daughters; only they would be delivered, and the land would be desolate. Or if I bring a sword on that land, and say, 'Sword, go through the land,' and I cut off man and beast from it, even though these three men were in it, as I live," says the Lord God, "they would deliver neither sons nor daughters, but only they themselves would be delivered. Or if I send a pestilence into that land and pour out My fury on it in blood, and cut off from it man and beast, even though Noah, Daniel, and Job were in it, as I live," says the Lord God, "they would deliver neither son nor daughter; they would deliver only themselves by their righteousness." For thus says the Lord God: "How much more it shall be when I send My four severe judgments on Jerusalem - the sword and famine and wild beasts and pestilence - to cut off man and beast from it? ( Ezek. 14:13-21; top )
The word given to Ezekiel is specifically referring to Jerusalem though it is arguable whether this prophecy has already been fulfilled or still remains to be completely fulfilled. What is exceedingly interesting is that these four judgments - famine, wild beasts, war and disease - are precisely the same four judgments which proceed against a fourth of the earth when the fourth seal is opened by the Lamb in the Revelation. ( Rev. 6:8; top )
What is to be gleaned from this word to Ezekiel is that men even as righteous as Noah, Daniel and Job could not save anyone else. Intercessory prayer will be useless if the ones we pray for do not choose to walk in the righteousness of God for themselves - or if they have already taken upon themselves the mark of the beast. (see Rev. 14:9-11; top ) This is yet another reason why being led by the Holy Spirit moment by moment is so terribly important: we could waste a lot of time praying for people who will never be saved and never praying for those who are being saved. We must learn to see that quenching the work of the Holy Spirit within is nothing less than direct rebellion against God Himself.
When God kept telling Jeremiah about the coming judgments, Jeremiah attempted to intercede for his people. Three times the Lord told him not to pray for the people of Israel.
Therefore do not pray for this people, nor lift up a cry or prayer for them, nor make intercession to Me; for I will not hear you. ( Jer. 7:16; top )
Therefore do not pray for this people, or lift up a cry or prayer for them; for I will not hear them in the time that they cry out to Me because of their trouble. ( Jer. 11:14; top )
Then the Lord said to me, "Do not pray for this people, for their good. ( Jer. 14:11; top )
There comes a time when the Spirit of God will not always strive with man. ( Gen. 6:3; top ) There comes a time when He will no longer allow His servants to intercede for the wicked and ungodly.
As we recognize this characteristic of God and realize that this will also be true of the end time suffering that is coming on the earth, we might be tempted to think that God is simply cruel. Nothing could be further from the truth. The Revelation tells us, "But the rest of mankind, who were not killed by these plagues, did not repent of the works of their hands, that they should not worship demons, and they should not worship demons, and idols of gold, silver, brass, stone, and wood, which can neither see nor hear nor walk; and they did not repent of their murders or their sorceries or their sexual immorality or their thefts." ( Rev. 9:20-21; top ) In the end, God will have given men every opportunity to repent - but most will not take advantage of the grace He extends toward them.
It is most important that we establish ourselves now in the ways of righteousness and of being led by the Holy Spirit of God. At the close of the Revelation, John was told by an angel, "Do not seal the words of the prophecy of this book, for the time is at hand. He who is unjust, let him be unjust still; he who is filthy, let him be filthy still; he who is righteous, let him be righteous still; he who is holy, let him be holy still." ( Rev. 22:10-11; top )
The call is for each one of us to be exactly what God has called us to be. Whatever God foreknew that we could become in Christ is precisely what we need to become. To become anything else is merely another form of rebellion and disobedience. Those who are waiting for the rapture to help them escape from the coming tribulations which are designed to work in them the character of Christ may find themselves sorely surprised when they begin to experience these trials. Apostasy, the heaping up of teachers to tickle ears, the offending of many who will fall away from the faith, and the persecution of the truly righteous followers of Christ by those who have fallen away, will come. The rapture will not stop that from happening.
Let he who has ears hear what the Spirit of God is saying to the people of God.
I'd love to hear comments and/or questions from you! Email me!