The Truth About Angels is Hidden From the Public

➡ The text discusses the biblical and ancient Hebrew perceptions of angels, suggesting they resemble what we call Nordics or Pleiadians in ufology. It argues that both good and fallen angels come from the same race and look similar, contrary to popular belief that fallen angels are grotesque. The text also suggests that humans and these angelic beings share the image of God, and are physiologically similar, though angels are of a higher nature. It concludes by stating that the fallen angels were once good angels, and they likely share the same language, knowledge, and technology.
➡ The text discusses the concept of heaven, suggesting it’s not just a spiritual place but a civilization similar to ours, with its own culture, judicial system, and army. It argues that angels and heavenly beings partake in activities like eating, drinking, and harvesting, much like humans. The text also explores the idea of resurrection, stating that it’s not about escaping to heaven, but about restoring mankind to its original, pure state. Finally, it delves into the concept of redemption, explaining it as a process of buying back humanity from its fallen state due to sin.
➡ The text discusses the concept of redemption and reconciliation through the lens of Christianity, using the parable of the prodigal son as an example. It explains that humans, like the prodigal son, are indebted due to sin and need redemption, which is provided by Jesus Christ’s sacrifice. This redemption allows us to be reconciled with God, restoring our relationship and returning us to our original state, similar to the prodigal son returning to his father. The text emphasizes that this process involves recognizing our faults, repenting, and accepting the forgiveness offered through Christ’s sacrifice.
➡ The text discusses the parable of the Prodigal Son, using it as a metaphor for humanity’s relationship with God. It suggests that humans, like the younger son, have strayed from God but can return to Him through Jesus Christ, who is the path back to God. The text emphasizes the concept of being ‘born again’ through resurrection, which means being restored to our original state and rejoining God’s family. The ultimate message is that through Christ’s suffering and resurrection, humans can be reconciled with God and restored to their original purpose.

The angels, the sons of God, resemble who we call in ufology, the Nordics or the Pleiadians. Who are these beings who very much look like us. The misconception is that the fallen angels have a different appearance than the good angels. The bad guys look different than the good guys. The good guys are these beautiful angelic beings, and the fallen angels are these grotesque, demonic looking entities with horns. And they’re the typical Hollywood depictions of demons. But that’s ludicrous. That is completely illogical. These entities, these beings, hail from the same race. What? Lucifer is an angel? A fallen angel.

My name is Timothy Albrino, and you are watching End Times Productions. Earth angel. Earth angel. Angel, yeah. An angel made again. I seen the angel of death. So what you saying? You looking at some big black angel got sent down here to snatch your honky ass out of there at the last possible minute? The angel called us God’s hands. So we’re like superheroes? Every time that human beings encounter angelic beings within the biblical narrative, the description of the angels is always the same. They look like men. Indeed, Paul says that it’s possible to entertain angels unawares, which means that you can confuse them for human beings.

They’re not human beings. They are, in fact, an extraterrestrial non human race. A pre existent extraterrestrial non human race. But they are also sons of God, just like Adam was a son of God. And so it makes sense, therefore, that all the sons in the family bear the same semblance. They look the same, and they resemble their father. And it is my contention that both mankind and the elder race, the human race and the elder race, bear the image of God. There is no scripture in the Bible anywhere that states that mankind is the exclusive bearer of God’s image.

Rather, it just says that we were made in the image and likeness of the Elohim. And so we look like them because they are our elder siblings. We are. We are reproductively compatible with them. So we are very similar, even physiologically, although they are of a higher nature. And so then the question is, what do they look like? And I think the answer is apparent within the canonized text of Scripture. They look like us, but with some differences. And we know that there has to be some differences. But because Lot was able to recognize them when they were approaching the city of Sodom, Lot saw two angels approaching and instantly was able to recognize that these were sons of God, emissaries from the kingdom of heaven.

Now, how could he have recognized these angels? Because they looked human enough to where they could pass through town and be taken as exotic human beings. But they had distinctive trademarks, hallmarks that were calling cards that they were not human beings and that they were indeed angels. That lot recognized these hallmarks. And it also explains why the men of Sodom were so attracted to these exotic men who had entered the city. And I would imagine that these angels, when they entered Sodom, that they probably had cloaks on, maybe they were covering their heads, and you could only see their faces, but from their faces, from what you could discern on their faces, they probably had blue eyes, fair skin, golden blonde hair, white or golden blonde hair.

And oftentimes I get accused of being racist when I describe angels in this way. But what people don’t realize is that this is actually the ancient Hebrew perception conceptualization of what the sons of God look like when you read the Book of Enoch. At the very end of the Book of Enoch, there is a fragment inserted into the story from the Book of Noah. Now, whether or not the Book of Enoch and the Book of Noah are true accounts, they are ancient Hebrew accounts. They are part of the Hebrew cosmology. In other words, they are representative of the way that the Hebrews thought and conceptualized the world.

And so in these fragments from the Book of Noah, again found at the end of the Book of Enoch, we have this strange story, this account that is being presumably recorded by Enoch, in which Lamech, the father of Noah, is distressed because his wife has just given birth to Noah. And when Noah came out of the womb, he had fair skin. So according to these fragments from the Book of Noah, Lamech’s wife was pregnant. And when she gave birth to her son Noah, Lamech was extremely distressed when he saw this baby. Why? Because the baby resembled a son of God, one of the sons of God.

And remember, Lamech, when Noah’s born, Lamech is familiar with the sons of God, the watchers who created all this havoc, right? So he sees Noah come through the birth canal and pop out, and he looks like one of the sons of God. And, and, and so obviously Lamech is concerned because here he has a son that’s coming. How can I say this? I almost feel like just reading it. This, this is what he says. And it seems to me that he has not sprung from me, but from the angel. Maybe I should just read this. Should I just read this? Okay, yeah, this will just make it, because I think this is an important point.

So this is the account from the Book of Noah. The fragments of the Book of Noah inserted into the Book of Enoch. And after some days my son Methuselah, this is presumably Enoch writing. And after some days, my son Methuselah took a wife for his son Lamech, and she became pregnant by him and bore him a son. And his body was wide, white as snow, and red as the blooming of a rose. And the hair of his head and his long locks were white as wool. And his eyes were beautiful, probably meaning that they were distinct from other men’s eyes.

In other words, they were probably blue or green or something like that. And when he opened his eyes, he lighted up the whole house like the sun, and the whole house was very bright. And thereupon he arose in the hands of the midwife, opened his mouth and conversed with the Lord of righteousness. And his father Lamech was afraid of him and fled and came to his father Methuselah. And he said unto him, I have begotten a strange son, diverse from and unlike man, and resembling the sons of God. And his nature is different, and he is not like us.

And his eyes are as the rays of the sun, and his countenance is glorious. And it seems to me that he has not sprung from me, but from the angels. And I fear that in his days a wonder may be brought on the earth. So whether or not this story is true is literally true, and it may not be. It still gives us insight into how the ancient Hebrews conceptualized the sons of God. How did they conceptualize the sons of God? Fair skin, bright, probably blue or green eyes or clear eyes, white or blonde hair, basically like Scandinavians.

And I contend that this angelic race is probably six and a half to seven feet tall because of some other indications elsewhere in extra biblical texts. And so this is why I say that the angels, the sons of God, resemble what we call in ufology, who we call in ufology the Nordics or the Pleiadians, who are these beings who very much look like us, but their physiology have this very same, these very same descriptive qualities. They are fair skinned, they’re tall, six and a half, seven feet tall. They have blonde or golden blonde hair. They have bright blue eyes or bright green eyes.

This is not a commentary on race or something like that. This is simply referencing the ancient Hebrew conceptualization of the Sons of God. The members of the elder race are represented by both the good guys and the bad guys. There’s this misconception among Christians that there’s good angels and bad angels. There’s the good angels who are still loyal to the Father and Then there’s the quote, unquote, fallen angels. And the term fallen angel is a bit of a contrivance. It’s not actually a biblical term. We all understand what’s meant by it. The angels that rebelled and are in a state of insurrection, they’re reprobates.

They have become the enemies of God, the enemies of the king and of the kingdom of heaven. These are the fallen angels. The misconception is that the fallen angels have a different appearance than the good angels. The bad guys look different than the good guys. The good guys are these beautiful angelic beings, much like the description here from the fragments of Noah. And the fallen angels are these grotesque, demonic looking entities with horns. And they’re the typical Hollywood depictions of demons. But that’s ludicrous. That is completely illogical. These entities, these beings, hail from the same race.

They’re the same race. They probably speak the same language, they have the same knowledge. They most likely are operating the same technology, the same technological implements. Why wouldn’t they be? They’re from the same race. The fallen angels were at one time good angels, non fallen angels, if you will. They were loyal to the king until they were disloyal. So they come from the same culture. And I think that word is very appropriate when we talk about the kingdom of heaven. It is a kingdom. It’s not this ethereal spiritual concept. It has locality. It is in every way very much like what we are familiar with as it pertains to civilization and culture and society.

It has a court, it has a judicial system, it has a standing army. Angels eat and drink. The Israelites ate the bread of heaven. In psalms, it says that they ate the grain of heaven, the sustenance of the angels. So how do you get grain? You harvest wheat. So I think that we are entitled to make these logical extrapolations. If the Israelites are eating the grain of heaven, that means that that grain was processed from some kind of wheat. And I think we can go so far as to say some kind of extraterrestrial wheat, wheat that was harvested on somewhere else in the cosmos.

So it’s a civilization, and they have all the implements of a civilization. And in fact, their civilization, the civilization of the elder race, is the prototype of ours. It pre exists ours. Our civilization is a shadow of theirs. In other words, our institutions are based on the institutions that pre existed us angels. The kingdom of heaven has a standing army. And this is apparent all over the Old Testament and the New Testament. In fact, one of the most common names, titles of the God of Israel is the Lord of armies, the Lord of hosts. And that word hosts is a militaristic term, the Lord of Arms, Armies.

Why do armies exist? To protect the borders of a sovereign realm. Armies don’t exist without a civilization. They exist to protect a civilization. Otherwise, you just have a kingdom in which there’s an army and that’s it. But that doesn’t make any sense. There has to be a civilization behind that army. There has to be members of that society who aren’t soldiers, who are doing other things in that civilization, who are going about menial, everyday tasks. Regarding. It’s the same kind of things that we do. Harvesting food, right? Tending to the structural, the buildings and the architecture of the kingdom, as crazy as that sounds.

Because everybody wants to spiritualize the kingdom of heaven, and everybody wants to make it this ethereal, spiritual or dimensional place that isn’t tangible. But that is not a biblical concept. It’s not because angels eat and drink, because Jesus says, when he drank of the cup of wine from the chalice of wine before his crucifixion, I will not again drink of the cup until I partake in the kingdom of my Father. In other words, there’s eating and drinking, there’s feasting in the kingdom of heaven, there’s music. It’s not this ethereal place that we think it is. It’s very much like what we’re familiar with, but much grander.

Uncorrupted. Uncorrupted. A place that is free of sin and the bondage of sin, that is free of malevolent actors. It’s a civilization that is pure and unadulterated. And that’s why when we think of heaven, that’s exactly the kind of place that we think of on one level, but then we spiritualize everything about it. But the question is, is that really a biblical concept? And I think that the idea, the notion that heaven is an ethereal, spiritual place, it resonates more with Gnosticism than it does with Christianity, with biblical Christianity, at least with the ancient Hebrew perspective.

Because in the Gnostic tradition, the material world is evil. And Gnostics would conceptualize a world that was a spiritual world, that was pure and good and the physical and the material was evil and corrupt. But that’s a false dichotomy. The spiritual and the physical are two sides of the same coin. We are physical and spiritual beings. And it’s not that we have a physical person and a spiritual person. I’m not a divided person. I am one person, a whole person. Who is a physical person with a spiritual component that is part and parcel to my biology.

In other words, I’m not just inhabiting flesh. The real me is not just inhabiting flesh. The real me is composed of my flesh. It’s a facet of who I am. And I know that because there’s something called the resurrection. And the resurrection is the hope of the gospel. And the resurrection makes no sense at all if we’re just driving around these meat sacks for a little while and then we get rid of them and we become these ethereal beings. If that’s the case, then what is the purpose of the resurrection? Because at the resurrection, our bodies are resurrected.

We are going to be who we are right now. We’re going to be just like the resurrected Christ who still bore the marks of the crucifixion. He was Jesus of Nazareth in every way, the same Jesus that the disciples knew. He wasn’t an ethereal version of Jesus or a spiritual version of Jesus. He was a physical version of Jesus. He was the same God, but in a resurrected condition. And that’s why when he appeared to the disciples, they were afraid. They thought he was a ghost. And what did he say to them? This is so many people pass over this and they don’t realize what’s going on.

What did Jesus say to them? He said, touch me. See that I am flesh and blood. Touch me. Touch my hands. They touched him. And then he said, to further prove his corporal reality, his physical reality, he said, do you have anything to eat? And they had fish and bread, and they gave it to him. And it says he ate it in their midst. That was to demonstrate that he was a human being. He was the same human being with whom they had supped before he was crucified. And he was eating and he was drinking with him.

So what is the resurrection? First of all, we must recognize that going to heaven is not the hope of the believer. That is an unbiblical concept. The hope of the believer is the resurrection. And Paul says, if Christ had not been raised from the dead, then we are to be pitied. Among men, we are to be most pitied because our hope hinges on the resurrection. What is the resurrection? The resurrection is the restoration of mankind to the blueprint of Adam. So when we are resurrected, we are going to be resurrected with our death DNA. We’re going to be who we are now, but our genetic code is going to be completely purified, restored to the unadulterated blueprint of Adam, the genetic blueprint of Adam.

We’re not all going to look like Adam. We’re all going to retain the genetic trademarks that make us who we are. But without the mutations, we will become at the resurrection, more human than we are right now. See, the Gospel of Christ is not about saving us from hell and delivering us into heaven. The Gospel of Christ is about redeeming, reconciling and restoring mankind to the family of God. That is what the Gospel of Christ is. And all of these words are different when you talk about the word redemption. To redeem something means to purchase it back, to get it back.

And why do we have to be redeemed because of sin? Because when Adam sinned, all of us were condemned because of his sin. We’re also condemned because of our own sins. But those are two different things. See, we wear a body of sin because of Adam. Adam in his fallen condition was divorced from the family of God. And we inherit the corruption through Adam. Sin and death and entropy and degeneration we inherited from Adam. And because of Adam’s sin, Adam and his offspring were condemned with the dragon and his angels. So we are born. The human condition is one of condemnation, degeneration and condemnation.

We degenerate, we die, and we are condemned with the enemies of God. That is part of the story of the prodigal son. Because the prodigal son becomes indentured to the swineherd. Who is the swineherd? He’s an archetype of Satan. So when we are born into the world, we are born as indentured servants, slaves to the swineherd. And because we are slaves to the swineherd legally. So because we chose to rebel against God, to throw our lot in with his enemies. That was what happened in the Garden. That was about allegiance, the Garden of Eden. And they chose to listen to the enemy of God and to heed his voice over the voice of their Father.

And so what was the result? They would be condemned with him. Condemned with the dragon and his angels. Right. And so the devil has this legal hold over mankind. He’s the chief of sinners, Satan and. And all sinners, all the reprobate, belong to him and are condemned with him, belong to him in the sense that they’re going to be condemned with him. Right. So that’s where the word redemption comes in. Because in this fallen state, in the state of condemnation, we had to be purchased, bought back from the swineherd. Somebody had to pay our debt. See, that’s what being an indentured servant means.

When you would enter into indentured servitude. You. It meant that you had a debt and you couldn’t pay it off, and you had to work for your Master until you could pay your debt off. But see, our problem is that we are unable to pay our debt off. And so we needed a kinsman, redeemer, to pay it for us. And that’s called redemption. Remember the Song of the Lamb in the Book of Revelation? You purchased men for God by your blood. You purchased men for God. That is redemption. We’re redeemed from the swineherd. Why are we redeemed? So that we might be reconciled.

See, redemption happens through the cross of Christ. He paid with his blood. He paid for our sin. And I want to remind everybody that Jesus had the power to forgive sins before he was crucified. Remember when they lowered the paraplegic into the house and they said. And Jesus said to him, your sins are forgiven. And the Pharisees and the Sadducees were incensed. How can. Who are you to say his sins are forgiven? Only God can forgive sins. And what did he say to them so that you may know that the Son of Man has the authority to forgive sins? He looked at the man and he said, take up your bed and walk.

The man, the paraplegic, was healed. He stood up, took up his bed, and walked. How is it that Christ had the power to forgive sins before he went to the cross? Because there’s two kinds of sin. Your sins that you’ve committed personally, your offenses, and the sin of Adam. Your sins could be forgiven through sacrifices and so forth at the temple and in the Hebrew system, your sins could be forgiven by the appropriate sacrifice of animals and so forth. It was still blood. It was still a blood sacrifice. But the sin of Adam, the original sin of mankind, the one that caused us to become indentured to the swineherd, we could not.

We had no power to be forgiven from that sin. It took a Son of Adam to walk perfectly before the Father and to offer up himself as the sacrifice and as the recompense for our sin, to take upon himself the penalty of Adam’s sin and to crucify it and redeem us by doing so. Redeem us from the dragon, in condemnation with the dragon. So we’re redeemed so that we might be reconciled. And what does the word reconciliation mean? Brought back into fellowship, brought back into friendship. And what does the New Testament teach us? That we are enemies of God, or we were once enemies of God.

Enemies of God. But the cross of Christ brings reconciliation, and reconciliation is being restored to fellowship and friendship with the Father. So we are enemies, we are indentured to the swineherd, and we are enemies of God, just like the dragon is an enemy. And our fate is going to be his fate. But the gift of God, the Son of God came as a kinsman, redeemer, to redeem us from the swineherd, from condemnation with the dragon, and through his sacrifice, reconcile us to the Father, so that we might be restored to everything that was lost in Adam.

Everything that was lost in Adam is regained and restored through the second Adam, the Son of God, through Jesus of Nazareth. So the gospel is much more extraordinary than we’ve ever thought. We’re redeemed so that we might be reconciled, so that we might be restored back into fellowship in the divine family, back into the family of God, restored to the genetic blueprint of Adam. And all those abilities that are inherent in the human species but are deadened because of degeneration, are going to return and be rectified. Our biology, our physiology, is going to be rectified at the resurrection.

So the resurrection is about transforming us, resetting us back to the blueprint of our original progenitor of Adam, our Father. So we’re not only going to be restored to the family of God, reconciled, brought back into fellowship, but our biology is going to be rectified. It’s a full circle back to where we started. And this is of course, the parable of the prodigal son. And the parable of the prodigal son really is a summation of everything that we’ve been talking about. And we’re all familiar with the parable of the prodigal son. There’s five characters in that story.

There’s the father, there’s the older son, there’s the younger son, there’s the servants in the father’s house, and there’s the swineherd. And the story, as the story goes, as a parable of Jesus that Jesus told the older son and the younger son were co inheritors of the father’s estate. They shared the father’s estate. Why, they were siblings. But there was an older sibling and a younger sibling. And the younger sibling said to his father, give me my inheritance so I can go spend it now. Give it to me now. And the father gave him his inheritance.

And of course we know that the son went and spent his inheritance on wild living and prostitutes and whatever. Wild living, drinking and whatever. And a great famine struck the land and he became destitute. He spent all of his money. He became destitute. And he became indentured to a swineherd because he no longer had money. And he had to go work for a swineherd to try and work off his debt. And during this famine, and during this famine, he was so destitute, he was so depraved that he had to eat the slop of pigs. So he cared for the pigs and he had to eat what they were eating.

He was the lowest of the low. He hit rock bottom. He was eating the slop of pigs. And that is representative of our enslavement to sin and to Satan. That’s what that represents. That represents our condemnation with the dragon. We’re indentured to the swineherd. We’re indentured to Satan because of sin. And the prodigal son, it dawns on him that even the servants in my father’s house are living better than this. So I’m going to go back to my father and I’m going to plead with him, father, I’m no longer worthy to be called your son. Just receive me back as a lowly servant.

I’m just. I’ve forfeited my sonship because I went and squandered my inheritance. So I’m not asking to be a son. Just make me a servant. The least of your servants is better than being indentured to the swineherd. So he went back to his father. So before I progress, see, this is a depiction of a person receiving the gospel of Christ. Receiving the gospel of Christ isn’t saying a prayer. It’s recognizing your depravity. This is what happens. The first thing that happens is repentance. This is what the prodigal son did. He recognized the depravity of his condition.

Look at me, I’m filthy. I’ve wasted my inheritance. I’m eating the slop of pigs. I need to go back to the father’s house. If only to be received as a lowly servant. This is repentance. He recognized his depravity and repented in his heart and determined he would go back to his father. And so he went back to his father. And the prodigal son expected his father to be bristling with anger. And instead, to his surprise, he found the father waiting for him at the door. The father was waiting for him to return, looking out over the landscape, eagerly waiting for his son to return.

And when he saw him, he ran out to meet him. And rather than Being bristling with anger like the, like the Son thought the Father was brimming with joy. And he, and he fell on his son and embraced him and kissed his neck and, and said to his servants, quick, quick, bring new clothes, bring new sandals. So they brought him new clothes and, and put new clothes on him, and they shot his feet with sandals. The new clothes that are placed on the sun. Remember, this is a parable of Jesus. The new clothes that, that he’s draped with is representative of the resurrection and the righteousness of Christ.

The sandals that are brought to shot his feet are representative of sonship. Because in the ancient world, during the Roman times, when Jesus was saying this, was telling the people this parable, it’s the Roman Empire, it was a mark of a slave, in many cases was that they did not wear shoes, they went barefoot. And so by the Father saying, bring sandals to put on his feet, that’s a signal that he’s being received not as a servant, but as a son. And then the final, the final symbol of sonship was a ring was put on his finger.

That’s the seal of the Father’s house. He’s being brought back into fellowship with the Father in his house, not as a servant, but as a son, even though he had squandered his inheritance. And so the Father brings him in and he tells his servants, let’s have a feast, let’s celebrate. Kill the fattened calf. And so they began to celebrate. And the older son, who was out in the fields heard all this commotion coming from the house and he called a servant, and he said, hey, what’s going on? And he told them, your younger brother has returned.

And the father, your father has thrown him a feast. And the older son is incensed. Remember, they were co inheritors of the father’s estate. The older brother’s incensed and he goes to talk to the father and he says, I have been loyal to you. I’ve been with you this whole time. I never left, I never squandered my inheritance. And yet you’ve never thrown me a feast. You’ve never even allowed us to kill a goat and celebrate with my friends. Why are you doing this? For my younger brother who squandered his inheritance and basically slapped you in the face.

And the Father’s reply is the heart of the gospel. He says, because this brother of yours was lost and is found. He was dead and is alive again. And that is the heart of the gospel. Remember when, when Jesus says that, that, that the good shepherd leaves the 99 or whatever it is. And to go and. And get the one to. To go and get the prodigal son. What does he mean? Us? We are the prodigal son. We are the prodigal son. That’s us. Because that prodigal son is representative, is symbolic of Adam. Adam is the younger brother who squanders his inheritance, who becomes indentured to the swineherd.

That’s Adam, who’s his older brother. It’s the other sons of God, his elder siblings, who did not squander their inheritance. Now, of course, we know that a faction of them were in a state of rebellion. And those. That’s the swineherd. And Adam’s lot was thrown in with them because of sin. He was condemned with them. But the older siblings in that story, with whom we share a co. Or we’re supposed to share a co inheritance of the kingdom, that’s the elder race. And so the Gospel of Christ is perfectly portrayed in the parable of the Prodigal Son.

Remember, on the eve of his crucifixion, when he’s sitting with his disciples and Jesus says to them, in my Father’s house are many rooms. And I am going there to prepare a place for you. And if I go and prepare a place for you, I will also come back and get you so that you may be where I am. And one of the disciples said to him, we don’t know where you’re going. How do we get there? We don’t know where you’re going. He said, I am the way, the truth and the life. No man comes to the Father but through me.

Jesus, in that occasion, on the eve of his crucifixion, was invoking the parable of the prodigal Son that he had told to his disciples previously. He was invoking that parable. Remember the parable of the prodigal Son. You are the prodigal son, and I am going to bring you back to the Father’s house. That’s the Gospel of Christ redeemed from the swineherd, reconciled to the Father and restored to sonship in the family of God. And that happens through the resurrection. Remember when Jesus said to Nicodemus that you must be born again. You can’t even see the kingdom of heaven.

See, we’ve misinterpreted that. We think that being born again is some kind of an emotional experience or it’s a reorientation of our morals. It’s a moral thing. I used to drink. I used to sleep around. I Used to take drugs, but then I got saved and I got born again. And I don’t do those things anymore. See, what we’re doing unintentionally is we’re belittling what it means to be born again. To be born again means that you are literally born again. In other words, the resurrection. To be born again is the resurrection. You are remade in the likeness of Adam, restored to the blueprint, the original blueprint.

You’re going to be you still. You’re going to look like you, but you’re going to be restored. You’re going. And you are going to be returned to the family of God as a son of God. That’s being born again, going back into the family. That is the gospel of Christ. And so many people are missing the story. They’re preaching the hellfire and they’re preaching what they believe is the testimony, which is, I used to do bad things and then I got born again and now I don’t. That’s not the testimony. The testimony is mankind is condemned with the dragon.

We were once with the Father. Our purpose was fellowship with the Father. But because of sin, we became indentured to the swineherd. And we are now enemies with God. Of God. We are enemies of God. But the gift of God, the Son of God, has made a way of reconciliation to go back into the family. That’s the gospel. Yes, if you reject the gift of God, then you will be condemned with the dragon and suffer his fate. But the good news of the gospel is, hey, we can go back into the family through Christ, who has made a way.

And that is why the ancient church referred to the gospel and to their fellowship as the way. Because Jesus was the way back to the Father, back to fellowship and friendship with the Father. That’s what it meant. He is the way back into the family. See, that’s the culmination of the gospel. Not we go to heaven. No, it’s much more remarkable and extraordinary than that. We’re going back into the family and we’re being restored to the blueprint of Adam. And all those capabilities inherent in the human species are going to be restored. And we’re going to be with the Son of God in the family of God and with our elder siblings.

And there’s nothing more. There’s nothing better than being restored to your original purpose. Not only did the Son of God come to redeem us and take us back into the family of God, he had to pay for arson for the sin of Adam with suffering. He had to be broken and whipped, and take upon himself the suffering and the sin of mankind and the suffering that we deserved as a result of the penalty of our sin, he took it upon himself. And that’s why the apostle writes, by his stripes we are healed. And you see, we interpret that as by his stripes.

Oh, we’re healed of cancer, we’re healed of heart disease, we’re healed of whatever. No, that’s not what it means. It means by his stripes, the whipping that he took, the abuse, the suffering that he went through, the crucifixion. Because of that, we who are in Christ are healed in the sense that we are reconciled and restored. We’re going to be restored to what we were, healed in the grandest sense. Not your temporary condition. Because even if you have cancer and you’re healed, you’re still going to die. That’s the healing that that verse is referencing. It’s not your temporary affliction, it’s the resurrection.

By his stripes, you are going to be reconciled to God, resurrected to the blueprint of Adam and brought into the family, made whole again, restored. That’s what those stripes accomplish. Not some temporary alleviation of a temporal affliction, but an eternal restoration of your condition, reset to the blueprint of Adam, brought back into the family. So the Gospel of Christ, unfortunately, is only being preached by degrees. The whole story has yet to really be brought forth and expounded to mankind since the early church, who I believe. And it’s evident in the New Testament that the apostles were rocked by the Gospel they understood.

And if you read the Gospels, you’re going to see that the theme, the primary theme of the New Testament is the resurrection. That’s the primary theme. The whole New Testament, the epistles, all the writings of the apostles hinge on the resurrection because that’s the culmination of our story. Divorced from the family, destitute, indentured to redeemed, reconciled and restored the Gospel of Jesus Christ.
[tr:tra].