Sanctification of the Simple and Erroneous (No. 291)

We observe 7 Abib, the Sanctification for and of the Simple and the Erroneous (Ezek. 45:20). On this day we fast. Why do we do this? Was not Christ's Sacrifice enough for the process for all time? Are we trying to do something that was done by Christ and usurp Christ's prerogative?

Ezekiel 45:20 And so you shall do on the seventh day of the month for everyone who has sinned unintentionally or in ignorance. Thus you shall make atonement for the temple.

(cf. also Heb. 5:1-2.)

The text here says make atonement for and the word in the Hebrew is Atonement (SHD 3722 Kaphar ie kawfar) meaning the prime root to cover (spec. with bitumen) in the sense of to expiate, or condone, to placate or to cancel: thus it has the meanings to appease, make an atonement, cleanse, disannul, forgive, be merciful, pacify, pardon, to pitch, purge (away), put off, reconcile or make reconciliation. The word is used here in the sense of make reconciliation and it is in that sense that it is rendered as reconcile in the KJV both for this text and for the text in Leviticus 6:30 for the reconciliation of everything in the house of God for the acceptance of its offerings. The KJV for Ezekiel 45:20 reads: And so thou shalt do the seventh day of the month for every one that erreth and for him that is simple: so ye shall reconcile the house.

Thus the Temple of God or House of God is composed of all grades of people such as those that make mistakes and for those that are less intelligent and can’t understand many aspects of the faith. A good example is the Worldwide Church of God offshoots who are so misled by their ministry that they follow the Hillel calendar and keep the feasts and the Solemn Assemblies on the wrong days and sometimes in the wrong months; and so we must fast for their error and ignorance, and also for that of Israel and Judah and the nations that understand even less.

The major aspect of the Passover is that there must be reconciliation of the House of God such that all are reconciled to their brothers before they go to the altars of the Passover.

It is in this sense that the fast is used and commanded in the Book of Joel and then taken up in Ezekiel following on from the commands in Joel to Sanctify a Fast in relation to this period from the New Moon of Abib on Ezekiel 45:18-24 and the preparations continue to 7 Abib (45:20) and on to the 14 Abib at the Passover Preparation and Sacrifice and then on to 21 Abib for the next seven days of the Feast.

All these days are mandatory and the Feast is the commanded Solemn Assembly for which they prepare. (See also the paper Commentary on Joel (No. 021B).)

The answer is that we do this because it was part of the sanctification process of the Temple system commanded by God, and that which Christ undertook to do when he prepared for the Passover. He undertook this cleansing and sanctification of the Temple. This was symbolised, physically, by the fact that he drove the moneychangers from the Temple. This process led up to the setting aside of the lamb on the Tenth day of Abib ready for its slaughter on the Fourteenth day of Abib and its consuming in the Night of Watchings on the Fifteenth day of Abib.

Do we no longer keep the Sabbath because Christ kept it, or the Lord's Supper because he fulfilled it, or the Wave Sheaf because he was the Wave Sheaf? Do we no longer keep Unleavened Bread because he was sinless and had entirely removed the leaven of malice and wickedness? We still keep the Passover because it was an ordinance of God forever and a sign of our participation in the process. Part of that sequence is the sanctification process, which must take place before the Passover is undertaken. We still keep and fast on the Day of Atonement in spite of Christ’s sacrifice. He fulfilled the Temple sacrifices and the Head Tax but we still fast to reconcile ourselves to God on this day also. Some of the Commentaries note the link between the 7 Abib and the Day of Atonement.

The last day of the primary phase of the Sanctification of the Temple – which Temple we are – is the Seventh of Abib. Once that has happened the sanctification continues on until the end of the Feast of Unleavened Bread.

So do we say as some claim that we don’t need to do anything before the Lord’s Supper as he set it aside and the ceremony of the Footwashing and the Bread and the Wine was enough? That is a false doctrine taught by some offshoots of the Churches of God and shows the appalling ignorance of the ministry of those elements. The commandment of the faith is to be reconciled to one’s brother and that we should not go to the feast empty handed and all males must attend. It is taken for granted that we must prepare individually for the Passover, but also we are commanded to prepare as a congregation and the Sanctification process is and always has been undertaken by the righteous over the ignorant of the congregations of the faith. God has set a process in place that has always existed and must be restored to all the faith.

Sanctification in the House of God

It is always a fact that the actions of the House of God and its ministry which Temple and Ministry we are, has always undertaken the process of sanctification.

It was from before the giving of the Law to Moses, by the patriarchs such as Job (Job 1:5).

Also we are told:

Numbers 20:12 And the LORD said unto Moses and Aaron, Because ye believed not in me, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this assembly into the land which I have given them.

Numbers 27:14 because ye rebelled against my word in the wilderness of Zin, in the strife of the congregation, to sanctify me at the waters before their eyes. (These are the waters of Meribah of Kadesh in the wilderness of Zin.)

The explanation here is that because the leaders of the congregation did not sanctify Christ as the Angel of the Presence and the Yahovah of Israel they did not go into the Promised Land. This was an example to the leaders of the Church of God that those who do not order and go through this sanctification process will not enter the First Resurrection.

Some NT quotes deal with the concept of a conjoint activity in the sanctification of the congregation both by God and by Christ and also the sanctification of Christ by the activities of the congregation, of which the fast of the 7 Abib is a major factor in the preparation for the Solemn Assembly of Passover and Unleavened Bread which then leads on the harvest of Pentecost, which harvest we are also.

John 17:17 Sanctify them in the truth: thy word is truth.

John 17:19 And for their sakes I sanctify myself, that they themselves also may be sanctified in truth.

Ephesians 5:26 that he might sanctify it, having cleansed it by the washing of water with the word,

1Thessalonians 5:23 And the God of peace himself sanctify you wholly; and may your spirit and soul and body be preserved entire, without blame at the coming of our Lord Jesus Christ.

So where previously it was by the blood of Bulls sanctified now it was by prayer and fasting through the intercession of the elect to Christ as Mediator between the elect and God.

Hebrews 9:13 For if the blood of goats and bulls, and the ashes of a heifer sprinkling them that have been defiled, sanctify unto the cleanness of the flesh:

It was made available to the church by Christ.

Hebrews 13:12 Wherefore Jesus also, that he might sanctify the people through his own blood, suffered without the gate.

Then it was made available to the elect so that they each year might sanctify and reconcile the congregation and Christ.

The text in Peter is specifically directed at the process of the elect sanctifying Christ in their hearts and being ready to give an answer for the faith. This is the process from 1 to 21 Abib each year and on to Pentecost.

1Peter 3:15 but sanctify in your hearts Christ as Lord: being ready always to give answer to every man that asketh you a reason concerning the hope that is in you, yet with meekness and fear:

The Seventh day of Abib is the sanctification of those that erred or were too simple in mind to understand that the Sanctification of the Temple had to be done. This process is for those people who have not yet come to understand the glory and mysteries of the Kingdom of God: those people who fall short and do not undertake their full spiritual responsibilities. As Moses and Aaron stood between the wrath of God expressed in Christ and the people in supplication for their safety, so too do we stand so that they may be helped and we may also stand together in safety for our nations.

How do we undertake this? Why do we fast?

The way to sanctify and reconcile to the Lord in ancient Israel was by sanctifying a fast to reconcile the congregation or solemn assembly to God and to gather the elders and inhabitants of the land.

Joel 1:13-15 Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is withholden from the house of your God. ¹⁴Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the LORD your God, and cry unto the LORD, ¹⁵Alas for the day! for the day of the LORD is at hand, and as a destruction from the Almighty shall it come. (KJV)

Joel goes on to deal with this subject of the sanctification of the congregation (see also the paper The Day of the Lord and the Last Days (No. 192)). See also the Commentary on Joel (No. 021B).

Joel 2:15-27 Blow the trumpet in Zion, sanctify a fast, call a solemn assembly:¹⁶Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet. ¹⁷Let the priests, the ministers of the LORD, weep between the porch and the altar, and let them say, Spare thy people, O LORD, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God? ¹⁸Then will the LORD be jealous for his land, and pity his people. ¹⁹Yea, the LORD will answer and say unto his people, Behold, I will send you corn, and wine, and oil, and ye shall be satisfied therewith: and I will no more make you a reproach among the heathen: ²⁰But I will remove far off from you the northern army, and will drive him into a land barren and desolate, with his face toward the east sea, and his hinder part toward the utmost sea, and his stink shall come up, and his ill savour shall come up, because he hath done great things. ²¹Fear not, O land; be glad and rejoice: for the LORD will do great things.²²Be not afraid, ye beasts of the field: for the pastures of the wilderness do spring, for the tree beareth her fruit, the fig tree and the vine do yield their strength. ²³Be glad then, ye children of Zion, and rejoice in the LORD your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. ²⁴And the floors shall be full of wheat, and the vats shall overflow with wine and oil. ²⁵And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you. ²⁶And ye shall eat in plenty, and be satisfied, and praise the name of the LORD your God, that hath dealt wondrously with you: and my people shall never be ashamed. ²⁷And ye shall know that I am in the midst of Israel, and that I am the LORD your God, and none else: and my people shall never be ashamed. (KJV)

Note here that the sanctification of the congregation is to restore the congregation to the Lord God, and to ensure the latter rain in the First month so that we may be given a bountiful wheat harvest, which harvest we are.

Christ was the first-fruits of the barley harvest, and he sanctified himself through God so that we may be sanctified and so that we in turn could sanctify Israel through the power of the Living God.

We are sanctified through the truth of God, and as Christ sanctified himself so do we sanctify ourselves for God.

John 17:17-19 Sanctify them through thy truth: thy word is truth. ¹⁸As thou hast sent me into the world, even so have I also sent them into the world. ¹⁹And for their sakes I sanctify myself, that they also might be sanctified through the truth. (KJV)

Christ sanctified himself in God through the Holy Spirit as head of the Church, and so we should submit to one another, sanctifying each other in God through the Holy Spirit under Christ as High Priest.

Hebrews 13:12-16 Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. ¹³Let us go forth therefore unto him without the camp, bearing his reproach. ¹⁴For here have we no continuing city, but we seek one to come. ¹⁵By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. ¹⁶But to do good and to communicate forget not: for with such sacrifices God is well pleased. (KJV)

It is God that sanctifies us in and through Christ.

1Thessalonians 5:23 And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. (KJV)

He who sanctifies and they who are sanctified are all of one origin.

Hebrews 2:11 For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren, (KJV)

For this reason we submit one to another through the Holy Spirit under Christ.

Ephesians 5:20-28 Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ; ²¹Submitting yourselves one to another in the fear of God. ²²Wives, submit yourselves unto your own husbands, as unto the Lord. ²³For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body^{. 24}Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing. ²⁵Husbands, love your wives, even as Christ also loved the church, and gave himself for it; ²⁶That he might sanctify and cleanse it with the washing of water by the word, ²⁷That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. ²⁸So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. (KJV)

In this way we sanctify each other and the children of Israel among all nations not yet called. For through the efforts of the elect as the Temple of God all men are called and the City of God is built (see the paper The City of God (No. 180)).

We know that since Pentecost of 30 CE the Temple of God has been a Temple made up of living stones, which Temple we are (1Cor. 3:17; 6:19).

From the First day of the First month we began to sanctify the House of God (2Chr. 29:5, 17, 34; 30:17; 35:6) and ourselves as the congregation of God, which is the Temple of God and the City of God (see the paper Sanctification of the Temple of God (No. 241)).

Isaiah has much to say about this process of sanctification. For by it we not only sanctify and set ourselves apart, but we also sanctify God who saves us.

Isaiah 8:11-18 For the LORD spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, ¹²Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. ¹³Sanctify the LORD of hosts himself; and let him be your fear, and let him be your dread. ¹⁴And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. ¹⁵And many among them shall stumble, and fall, and be broken, and be snared, and be taken. ¹⁶Bind up the testimony, seal the law among my disciples. ¹⁷And I will wait upon the LORD, that hideth his face from the house of Jacob, and I will look for him. ¹⁸Behold, I and the children whom the LORD hath given me are for signs and for wonders in Israel from the LORD of hosts, which dwelleth in mount Zion. (KJV)

Also, this process is to sanctify the name of God and the Holy One of Israel.

Isaiah 29:23But when he seeth his children, the work of mine hands, in the midst of him, they shall sanctify my name, and sanctify the Holy One of Jacob, and shall fear the God of Israel. (KJV)

This sanctification process must be done correctly as we see from Isaiah 66:17, or those people will suffer destruction.

So we see that whilst it is God who sanctifies and Christ who sanctifies, it is we also who sanctify with God as the Temple of God (see also Ezek. 20:12; 36:23; 37:28).

Where formerly this task rested with the sons of Levi, and then in the physical sense with the sons of Zadok (see Ezek. 44:15-24; cf. 46:20), this function now rests with the Church as the priesthood of Melchisedek (see the paper Melchisedek (No. 128)).

Thus we fast.

The Fast

How do we know that the fast is appropriate? The answer lies in the purpose of fasting as expressed in Isaiah 58:1-14. The first section of this text requires the lifting up of the voice like a trumpet, showing Israel their transgressions. In this we all err, and there is none righteous save Messiah.

Isaiah 58:1-14 Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins. ²Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God. ³Wherefore have we fasted, say they, and thou seest not? wherefore have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and exact all your labours. ⁴Behold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as ye do this day, to make your voice to be heard on high. ⁵Is it such a fast that I have chosen? a day for a man to afflict his soul? is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? wilt thou call this a fast, and an acceptable day to the LORD? ⁶Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? ⁷Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh? ⁸Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee; the glory of the LORD shall be thy reward. ⁹Then shalt thou call, and the LORD shall answer; thou shalt cry, and he shall say, Here I am. If thou take away from the midst of thee the yoke, the putting forth of the finger, and speaking vanity; ¹⁰And if thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noonday: ¹¹And the LORD shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not. ¹²And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. ¹³If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the LORD, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: ¹⁴Then shalt thou delight thyself in the LORD; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the LORD hath spoken it. (KJV)

Our people seek God daily and delight to know His ways as a nation that did righteousness and one that forsook not the ordinances of their God. They ask of Him the ordinances of justice and take delight in approaching unto God but they are deceived. God does not see the nation. Why have they fasted and He sees them not? Why do they afflict their souls and God takes no knowledge? He says through Isaiah: “Behold in the day of their fast they find pleasure and exact all their labours”. When Israel should be before God in prayer and supplication they work, both on the Feasts and the New Moons and on the Sabbaths. They work at Atonement, and they know not that they sin.

They fast for strife and debate and to smite with the fist of wickedness, and God says they shall not fast as they do on such days just to make their voice heard on high. Also, this type of righteousness of these people is not heard, because they spread sackcloth and ashes under them and bow down as bulrushes, and their fasts and prayers are not acceptable to God.

The fast that God has chosen is this:

To loose the bonds of wickedness, undo the heavy burdens, and let the oppressed go free, and to break every yoke.

We are to deal our bread to the hungry and bring the poor that are cast out to our house, to cover the naked and hide not ourselves from our own flesh. Then shall our light break forth as the morning and our health shall spring forth speedily, our righteousness shall go before us and the glory of the Lord shall be our rearguard. The glory of the Lord is Messiah. Then shall we call and the Lord shall say: “Here I am!”

Is not this our purpose in the sanctification of the simple and the erroneous? Is it not to appeal for those who know no better and are unable to keep these days?

Do we not also benefit from this activity?

If we take away from among us the yoke and the pointing of the finger and speaking vanity; if we draw out our spirit and being to the hungry and satisfy the ones who are afflicted, then will our lights rise from obscurity and our darkness shall be as the noon day.

In afflicting ourselves for those who know no better, or who have not been given stewardship of the Mysteries of the Kingdom of God as yet, we also advance our own cause in the eyes of God and protect our people as the Holy Seed within the Covenant People.

When Moses stood by Israel and lifted up his arms he also needed help, and Levi and Ephraim stood by and held his arms. Both priest and war-leader helped save Israel by their supplication. So too are we given to Christ to help save Israel and to bring it to righteousness.

What other process in the Bible can be used more effectively than that process God has given us through His servants the prophets, namely the fast? We know from the prophets that sanctification is obtained through the fast and assembly of the congregation of the Lord.

Fast for the righteousness of our people and that they may be given the gift of the calling of God, and that the power of the Holy Spirit is poured out on our people as God has promised us through His servants the prophets. It was commenced from Messiah and it is due to occur now in power and strength in the Last Days, when he comes to save us who eagerly wait for him.

May God hear us and bless our supplications in the power of the Holy Spirit.

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Update 14 March 2016

The Sanctification of the Simple and Erroneous is a very important part of the sequence of the Sanctification of the Temple of God (No. 241). It was not kept in the Churches of God for several hundred years until it was restored in the Christian Churches of God through the Grace of God in the power of the Holy Spirit. We all sin and err but we repent and we go on to help and encourage each other. This day is commanded of God through the prophet Ezekiel (Ezek. 45:20). Understanding this day is also covered in the paper Cursing the Fig Tree (No. 090).

Ezekiel set up the structure so that we might understand what is required of us, and what significance it had so that we might understand the role we play in the process of the cleansing of Israel and the nations. We explained this some years ago and we will revisit that concept here.

Ezekiel describes the Glory of Israel and the Restoration of the Last Days. From Chapter 38 he describes Israel at rest and the situation that arises where Gog, the chief princes (perhaps princes of Rosh) of Meshech and Tubal and of the land of Magog have hooks put in their jaws and are brought up against Jerusalem with Persia, Ethiopia and Libya with them. This prophecy is a very interesting situation in the Last Days because it not only applies to the Slavs in Russia and the Central Steppes but also to the Celts who are also sons of Gomer or the Gimirri or Cimmerians and these are Western Europe. Thus there are two groups, one of which is the Western Nations that are mixed with the I and J Haplogroup Semites. So some of Israel are also among these groups. Also the sons of Togarmah are present. Thus the entire Kings of the North are assembled in this sequence. The paper on Gomer: Sons of Japheth Part II: Gomer (No. 046B) deals with the distribution of the Sons of Gomer. These nations are now under extreme scrutiny and war is erupting from them over the past years and coming months. We will look at what the significance of these conflicts are. Russia and China are now in occupation in Syria and operating in Iraq as we said they would some time ago.

It follows that the Eastern Celts and Slavs will attempt to destroy the nation when it is re-established. This northern power is going to be used to sanctify the Lord. The Lord will cause the nations of Israel and its people to shake and they will know that He is the Lord (Ezek. 38:23). However, all of the North and West will not escape and they also comprise Israel as the Hittite alliance of old. These conflicts are now unfolding as we see in the Middle East and the wars are escalating now month by month; from the Arab Spring of several years ago into the conflicts in Syria and then into Iran and on to many other nations. Since last year Syria and Iraq have exploded under the IS system and since the expiry of the 40 years from the Yom Kippur War and its expiry in May 1974 to May 2014 we have seen Syria fight itself into a state of degeneration and exhaustion. Its people are fleeing into Europe. The cease fire will not hold and will collapse soon. So also is it with Iraq. This last year we saw it extend to Iran and the rest of the Middle East. Turkey and Saudi Arabia will invade and extend the conflict.

It is for these people that we fast today so they are able to overcome their state of ignorance and stupidity. So also that the offshoots of the Churches of God are able to see their ignorance and stupidity and their disobedience to God. If the offshoots cannot see the stupidity of Hillel this year being a month out and the Feasts in the Second, Fourth and the Eighth months then there is little hope for them.

God will bring Gog from the North and leave only the sixth part of them alive (Ezek. 39:1-2). They will attack Israel and fall in the open field. God will also send a fire on Magog and all them that dwell carelessly in the Isles (v.6). He will make His Holy Name known in the midst of Israel and they will not be allowed to pollute His Holy Name any more.

They will bury the dead in the valley of Hammon-Gog and burn their refuse for seven years (see the paper War of Hamon-Gog No. 294)). It will take seven months to bury them and the land will be cleansed. After the seven months, permanent staff will be employed to cleanse the land continually (Ezek. 39:11-16). Then God will bring again the captivity of Jacob and they will return to Israel (v .25). He will not hide His face from them anymore and He will pour out His Spirit on the whole house of Israel (v. 29).

In Chapter 40 Ezekiel was given a vision of the measuring of the Temple. He measured the Inner chambers from the gates and the inner court (Ezek. 40:1-23). He then measured the outer court (Ezek. 40:24-34). He then measured the North Gate to where the offerings were washed and prepared (vv. 35-39, 40-43). Outside of the Inner Gate were the chambers of the singers of the inner court, which was at the side of the North Gate looking south, which was for the priest who was the keeper of the charges of the house (v. 45). The chambers looking north were for the priests who were the keepers of the charge of the altar. These were to be of the sons of Zadok and the sons of Levi (v.46). Thus in these last days we are to see the conversion of the sons of Levi and through Zadok. They are to be measured and prepared for their conversion. Then he measured the Porch.

From Chapter 41, Ezekiel deals with the Measuring of the Temple. This sequence has two functions. It describes the symbolic basis of the Temple of the Restoration; but it also described the spiritual actions of the Temple of God, which Temple we are.

In this chapter he describes the cherubim as they stand on either side of the palm trees, which symbolize Jesus Christ. These are the two elohim that replace Satan and the Aeon, namely Abraham and Moses, the two mentioned as elohim in Scripture.

In Chapter 42 he measured the inner house and there the priests ate of the most holy things. This shows the function of the Spirit in revealing to the elect within the Temple the mysteries of God as they are revealed to the elect on a progressive basis.

In Chapter 43 we read of the vision of the glory of the Lord that came by way of the East Gate. This vision was as he had seen at the river Chebar. Thus the glory of the Lord that appeared to Ezekiel then was the vision he saw in the Last Days and the restoration of the Temple and was the being that entered it from the gate of the Prince which is the East Gate. This is the Messiah and thus the Messiah was the Angel of the Lord, the Cherubim that spoke with Ezekiel. In Ezekiel 43:7 he identifies the son of Man and the fact that this place was to be holy and it was to be no more defiled by the behaviour of the people in burying the carcasses of their kings and defiling the Holy Place by whoredom, which is spiritual prostitution, which is idolatry, and lies and false worship. God then commands that they put away their sin and evil doing and obey Him.

He then establishes the Law of the House, which is the Law of God as exercised by the prophets and as defined by Christ and the Apostles. The Law is Most Holy and rests on the top of the mountain (Ezek. 43:12).

From this time the ordinances of the altar are established. The Priests of Zadok will continue with the offerings of the restoration. Zadok means the righteous and it is in righteousness that the restoration will be completed as holy to the Lord. It will be for seven days that they will purge the altar with offerings and consecrate themselves and on the eighth day they will offer their burnt offerings on the altar and God will accept His people so says the Lord God (Ezek. 44:26-27).

In Chapter 44 Ezekiel was told that the prince would enter by the East Gate and that the Bread of the Sanctuary would be eaten there. The North Gate gave entrance for the host and the Glory of the Lord filled the sanctuary. God told Ezekiel to mark it well the ordinance of the House and the laws thereof. In Ezekiel 44:6-7 he says, "And you shall say to the rebellious even to the house of Israel: Thus saith the Lord God: O ye house of Israel, let it suffice you of all your abominations. In that you have brought into my sanctuary strangers uncircumcised in heart and uncircumcised in flesh to be in my sanctuary, to pollute it even my house, when you offer my bread, the fat and the blood and ye have broken my covenant because of all your abominations."

Thus the rebellious of the House of Israel, which in this case is in and associated with the Temple of God, are to abide by the ordinances and the Laws of the House and they are sanctified on the eighth day by the intervention of the Priesthood who are the elect of God. These people pollute the elect and the Temple as the Church of God. No person shall enter the Temple of God as the Sanctuary being unrepentant and the Levites that have gone away from God will bear their iniquity. That applies to the priesthood of the elect and they will bear their iniquity. They have not kept the charge of the Holy things but set keepers in charge for their own pleasure. These are they that obstruct the work of the Lord and retain the offerings of God rather than preach the gospel of the Kingdom of God so that the body of Christ might be called and educated (v. 8). Ministers shall be set in the House to minister to the people and the ministers that depart from their duty will bear their iniquity. They will not come near to the Lord. They shall be keepers of the charge of the house but never near the Lord God. The Righteous that kept the charges of the Sanctuary will come near to minister to the Lord God (v. 15).

These are they of the inner court who are clothed in white linen. When they go out to the people they will change and not sanctify the people with their white linen garments. Thus these are the elect of the 144,000 that are the inner ministry of God. "And they shall teach my people the difference between the Holy and the profane and cause them to discern between the clean and the unclean and in controversy they shall stand in judgment; and they shall judge it according to my judgments: and they shall keep My laws and My statutes, in all My assemblies and they shall hallow my Sabbaths" (Ezek. 44:23-24). This priesthood, which is of the latter days and is of the order of Melchisedek, is entitled to the tithe and that is their inheritance in Israel (Ezek. 44:8ff.).

When the land is divided by lot there is to be a holy portion for the Lord. There is to be a sanctuary divided off which is holy for the Lord in each portion (Ezek. 45:1ff.). There the priests and ministers shall live and minister to the people (v. 4). The Holy portions shall be for the whole house of Israel. The prince shall retain his possession on the opposite side to the holy place (v.7) and there is to be no oppression in Israel. The leaders of Israel are to execute justice and just balances and they are to receive a Terumah levy to provide meat on the Sabbaths and the New Moons and the Holy Days and Feasts (Ezek. 45:9-17).

In the First of the First month the cleansing of the Sanctuary begins. This period of the Sanctification (Ezek. 45:18-19) culminates in the Sanctification of the Simple and the Erroneous on the Seventh day of the First month, Abib. The people that are sanctified in this process of the seven days are then able to stand before the Lord and on the Eighth day He says He will hear us and accept the offerings of the people. From then on the process of the Sabbaths of the Lord continues through all the feasts of the year until Tabernacles.

Thus, we see that the process above is one of selection and exclusion on a number of grounds. Those of you not excluded are the means by which the Temple is sanctified. These past few years you have all been through a trial by ordeal. The Temple is being cleansed. Those of you that made it to this point are to be congratulated. You have shown the characteristics of spiritual discernment and loyalty and the ability to stand for the faith. It is those people who comprise the Church of God that stand before the throne of grace in honour and approved of God through the testimony of Jesus Christ. Those of you that are new be pleased that God has called you in these Last Days.

The process is pushing on now to the war of this text and we are to prepare the Temple and the Church to survive.

This third day of the week or 7th Abib we fast for the Simple and Erroneous – those people that are not clever enough to see through the wiles of this world and Satan's deceptions. Also we fast for and sanctify those that err either through the information they are given or the wrong deductions and actions they themselves make. On the eighth day of the month we continue on with the preparation for the Passover in prayer for the church and the nation and the world.

Even though Christ's sacrifice paid for the Atonement levy we are still required to play our part and keep the sequence of the Sanctification for those that do not understand and for those unable.

The ceremonial system was eliminated with Christ. However the Feasts and Festivals, New Moons and Sabbaths were not eliminated and so whilst we do not sacrifice we keep those sequences and we will keep them in the Millennium under Messiah as foretold by the prophets.

Over these few years the calendar has been, and will continue to be dealt with, and the Hillel system exposed in both the Churches of God and in Israel and the calendar and the apostates that follow the Hillel system will be exposed and dealt with and in the end will be eliminated. No follower of Hillel kept a Holy Day in 2015 on the correct days and in 2016 they will not even keep them in the correct months. May the Lord rebuke them.

As for the elect as the Body of Christ: May God bless you and keep you. May He lift up the light of His countenance upon you and give you peace.

Appendix

We should all be aware of the Quartodeciman Disputes that caused the division between the Churches of God and the Church at Rome in 192 of the Current Era. The details are in two papers; one is the Quartodeciman Disputes (No. 277) and the other is the Origin of the Christian Church in Britain (No. 266).

Irenaeus wrote to a former friend, Florinus, who had lapsed into Valentinianism. He reminded Florinus of the fact that he and Florinus had been with Polycarp and the apostle John and those still alive that had known the Lord. He wrote regarding the fast of 7 Abib being kept before the Passover from 14 Abib. He had also written to Victor re the ancient custom of the observance of the Pascha (Lord’s Supper or Passover) on 14 Abib and the Passover/Feast of Unleavened Bread from 15 Abib. In that early writing, since lost, we see it preserved by Eusebius. It is there witnessed by Irenaeus in observing Polycarp with John and those who knew the Lord and that they kept the Passover and the Fast preceding it (cf. ANF, Vol. 1, p. 568ff).

The fragment to Florinus regarding the Fast of 7 Abib and the Passover on 14 Abib and the Feast of Unleavened Bread 15-21 Abib is as follows.

ANF01. The Apostolic Fathers with Justin Martyr and Irenaeus

Fragments from the Lost Writings of Irenæus

I adjure thee, who shalt transcribe this book,^47974797by our Lord Jesus Christ, and by His glorious appearing, when He comes to judge the living and the dead, that thou compare what thou hast transcribed, and be careful to set it right according to this copy from which thou hast transcribed; also, that thou in like manner copy down this adjuration, and insert it in the transcript.

Notes:

⁴⁷⁹⁷ This fragment is quoted by Eusebius, Hist. Eccl., v. 20. It occurred at the close of the lost treatise of Irenæus entitled De Ogdoade.

II.

These^47984798περὶ μοναρχίας. opinions, Florinus, that I may speak in mild terms, are not of sound doctrine; these opinions are not consonant to the Church, and involve their votaries in the utmost impiety; these opinions, even the heretics beyond the Church’s pale have never ventured to broach; these opinions, those presbyters who preceded us, and who were conversant with the apostles, did not hand down to thee. For, while I was yet a boy, I saw thee in Lower Asia with Polycarp, distinguishing thyself in the royal court,^47994799and endeavouring to gain his approbation. For I have a more vivid recollection of what occurred at that time than of recent events (inasmuch as the experiences of childhood, keeping pace with the growth of the soul, become incorporated with it); so that I can even describe the place where the blessed Polycarp used to sit and discourse— his going out, too, and his coming in—his general mode of life and personal appearance, together with the discourses which he delivered to the people; also how he would speak of his familiar intercourse with John, and with the rest of those who had seen the Lord; and how he would call their words to remembrance. Whatsoever things he had heard from them respecting the Lord, both with regard to His miracles and His teaching, Polycarp having thus received [information] from the eye-witnesses of the Word of life, would recount them all in harmony with the Scriptures. These things, through, God’s mercy which was upon me, I then listened to attentively, and treasured them up not on paper, but in my heart; and I am continually, by God’s grace, revolving these things accurately in my mind. And I can bear witness before God, that if that blessed and apostolical presbyter had heard any such thing, he would have cried out, and stopped his ears, exclaiming as he was wont to do: “O good God, for what times hast Thou reserved me, that I should endure these things?” And he would have fled from the very spot where, sitting or standing, he had heard such words. This fact, too, can be made clear, from his Epistles which he despatched, whether to the neighbouring Churches to confirm them, or to certain of the brethren, admonishing and exhorting them.

Notes:

⁴⁷⁹⁸ This interesting extract we also owe to Eusebius, who (ut sup.) took it from the work De Ogdoade, written after this former friend of Irenæus had lapsed to Valentinianism. Florinus had previously held that God was the author of evil, which sentiment Irenæus opposed in a treatise, now lost, called περὶ μοναρχίας.

⁴⁷⁹⁹ Comp. p. 32, this volume, and Phil. iv. 22.

(To Victor On the Quartodeciman Disputes and the Fast).

III.

For^48004800ἐκ προσώπου the controversy is not merely as regards the day, but also as regards the form itself of the fast.^48014801For some consider themselves bound to fast one day, others two days, others still more, while others [do so during] forty: the diurnal and the nocturnal hours they measure out together as their [fasting] day.^48024802And this variety among the observers [of the fasts] had not its origin in our time, but long before in that of our predecessors, some of whom probably, being not very accurate in their observance of it, 569 handed down to posterity the custom as it had, through simplicity or private fancy, been [introduced among them]. And yet nevertheless all these lived in peace one with another, and we also keep peace together. Thus, in fact, the difference [in observing] the fast establishes the harmony of [our common] faith.^48034803Harvey. And the presbyters preceding Soter in the government of the Church which thou dost now rule—I mean, Anicetus and Pius, Hyginus and Telesphorus, and Sixtus—did neither themselves observe it [after that fashion], nor permit those with them^48044804μετ’ αὐτούς, i.e., after them. to do so. Notwithstanding this, those who did not keep [the feast in this way] were peacefully disposed towards those who came to them from other dioceses in which it was [so] observed although such observance was [felt] in more decided contrariety [as presented] to those who did not fall in with it; and none were ever cast out [of the Church] for this matter. On the contrary, those presbyters who preceded thee, and who did not observe [this custom], sent the Eucharist to those of other dioceses who did observe it.^48054805a.d. 360]. And when the blessed Polycarp was sojourning in Rome in the time of Anicetus, although a slight controversy had arisen among them as to certain other points, they were at once well inclined towards each other [with regard to the matter in hand], not willing that any quarrel should arise between them upon this head. For neither could Anicetus persuade Polycarp to forego the observance [in his own way], inasmuch as these things had been always [so] observed by John the disciple of our Lord, and by other apostles with whom he had been conversant; nor, on the other hand, could Polycarp succeed in persuading Anicetus to keep [the observance in his way], for he maintained that he was bound to adhere to the usage of the presbyters who preceded him. And in this state of affairs they held fellowship with each other; and Anicetus conceded to Polycarp in the Church the celebration of the Eucharist, by way of showing him respect; so that they parted in peace one from the other, maintaining peace with the whole Church, both those who did observe [this custom] and those who did not.⁴⁸⁰⁶

Notes

⁴⁸⁰⁰ See pp. 31 and 312, of this volume. We are indebted again to Eusebius for this valuable fragment from the Epistle of Irenæus to Victor Bishop of Rome (Hist. Eccl., v. 24; copied also by Nicephorus, iv. 39). It appears to have been a synodical epistle to the head of the Roman Church, the historian saying that it was written by Irenæus, “in the name of (ἐκ προσώπου) those brethren over whom he ruled throughout Gaul.” Neither are these expressions to be limited to the Church at Lyons, for the same authority records (v. 23) that it was the testimony “of the dioceses throughout Gaul, which Irenæus superintended” (Harvey).

⁴⁸⁰¹ According to Harvey, the early paschal controversy resolved itself into two particulars: (a) as regards the precise day on which our Lord’s resurrection should be celebrated; (b) as regards the custom of the fast preceding it.

⁴⁸⁰² Both reading and punctuation are here subjects of controversy. We have followed Massuet and Harvey.

⁴⁸⁰³ “The observance of a day, though not everywhere the same, showed unity, so far as faith in the Lord’s resurrection was concerned.”—Harvey.

⁴⁸⁰⁴ Following the reading of Rufinus, the ordinary text has μετ’ αὐτούς, i.e., after them.

⁴⁸⁰⁵ This practice was afterwards forbidden by the Council of Laodicea [held about a.d. 360].

⁴⁸⁰⁶ It was perhaps in reference to this pleasing episode in the annals of the Church, that the Council of Arles, a.d. 314, decreed that the holy Eucharist should be consecrated by any foreign bishop present at its celebration.

It is a lamentable fact that the Easter heresy came in from Rome under Anicetus and forcibly under Victor that caused the schism of 192 CE. See the paper Origins of Christmas and Easter (No. 235). It is for this reason that Irenaeus was trying desperately to stop Victor from tearing the Christian Church apart with this pagan Easter doctrine.

We see from this fragment that the entire Church in Gaul fasted and we know for a fact that the Church in Britain kept the Quartodeciman Passover until the synod of Whitby in 664, and they also kept the Food Laws and the Sabbath as did the Church led from Iona and also in Scotland as established from Iona and by Aiden of Lindisfarne who carried the traditions of Colume Cille (or St Columba). It is thus safe to assume also that the Fast of the Seventh Abib was kept in Britain as well as Gaul. It is beyond dispute that a 24 hour fast prior to 14 Abib and which can only be the fast commanded for the Sanctification of the Congregation of 7 Abib that is concerned as commanded in Ezekiel 45:20. A congregation is sanctified by a fast.

Here he is saying that sometimes some members kept the Fast on two days and others over the fast period of the Lenten fasts of Forty Days which seems to be derived from the pagans who did not fast for the full 24 hours in each day.

This record shows clearly that the fast of the Sanctification was kept by the apostles and the people who were alive in the Church at the time of Christ, and who were over eighty when Irenaeus was a boy at the feet of Polycarp and John while he still lived.

We voted with our feet when Victor forced the schism on us and we kept the fast of the Sanctification and the Quartodeciman Passover for eight days from the time of Christ until the heretic Armstrong abandoned it in 1965-67 and it was fully restored by CCG in 1994 according to the Temple Calendar.

Let this record quell any discussion as to what the history of the matter was. The pagan Easter worshippers have tried to stop the true Passover and the Sanctification process from being correctly observed. Let them be anathema to us.

The period of repentance of 40 years of the 120^th or final jubilee at the end of the 119^th Jubilee in 1977 ends in the sacred year 2016/17. The Measuring of the Temple declared in 1987 comes to an end in 2027 at the Jubilee. The last ten years of the measuring commences in 2016/2017 at Atonement to Passover 2017. Thus the churches begin to be dealt with and error eradicated from this year onwards. If you wish to be in the First Resurrection then repent and commence to restore the true faith. First get rid of Hillel and restore the Temple Calendar in the Churches of God (see the papers God’s Calendar (No. 156); The Sabbath and the Lunar Cycle (No. 156B) and The Origin and Basis of the Karaite Divisions (No. 156C); The Calendar and the Moon: Postponements or Festivals (No. 195); Distortion of God’ Calendar in Judah (No. 195B); Hillel, Babylonian Intercalations and the Temple Calendar (No. 195C).

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