Sabbath Message 10/12/37/120
Dear Friends,
In a rebellious fallen world, where humanism and statism prevail, God's covenant people grieve and mourn as they see the evil wrought by sin, and its proliferating depravation. There is a particular command of God that modern Christianity, including the Sabbatarian WCG offshoots absolutely fail to consider. When this command is left unheeded, it is at the heart and core of the lawlessness we experience in the world today. It is at the center of antinomianism and violence. The truth of the matter is not difficult at all to see that antinomian theology has brought this world to the point of destruction under Satan's rebellious rule. That is his goal, but God will not allow Satan to destroy all human life.
To despise God's Law and commands is to despise righteousness.
This particular command given by our Lord God transcends the historic ages of time. It is a command given back in the time of Adam, Noah, Abraham, and was given to ancient Israel with the first Covenant, and into the second Covenant with the teachings of the Messiah and his Apostles. Scripture speaks of God's judgment on a rebellious people, on all iniquity. A people or society that moves in terms of antinomianism and deliberate injustices is certain of thorough condemnation and collapse. Of all such, God says:
"I will destine you to the sword, and all of you shall bow down to the slaughter; because, when I called, you did not answer, when I spoke, you did not listen, but you did what was evil in my eyes, and chose what I did not delight in." (Isa.65:12)
What is this command, and what is its purpose, and how is it to be fulfilled so that the Almighty Lord God Eloah will accept and bless you?
When God says to Abraham, "I am God Almighty; walk before me, and be perfect"(Gen.17:1 KJV), it is important for us to know and understand what He means by "perfect". The RSV translates this verse as: "I am the Almighty God; walk before me, and be thou blameless."
While teaching the multitude on the mountain, Jesus Christ instructs the multitude, "You, therefore, must be perfect, as your heavenly Father is perfect." (Matt.5:48 RSV)
And James, the brother of Christ states in James 1 verse 4 "And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing."
The Hebrew word in Gen.17:1 translated into English as "perfect" in the KJV and "blameless" in the RSV is from "tamiym" (SHD #8549). The Complete Word Study Dictionary, Old Testament © 1992 by AMG International, Inc. Revised Edition, 1993, offers the following definition for tamiym as:
An adjective meaning blameless, complete. In over half of its occurrences, it describes:
the term used of one's relationship with God (Gen 17:1; Deut 18:13; 2 Sam 22:24,26).
and of one's relationship with another person (Judg 9:19; Prov 28:18; Amos 5:10);
when used in a moral sense, this word is linked with truth, virtue, uprightness, and righteousness (Josh 24:14; Ps. 18:23-24; Prov 2:21; 11:5).
an animal to be sacrificed to the Lord, whether a ram, a bull, or a lamb (Ex 29:1; Lev 4:3; 14:10).
with respect to time, the term is used to refer to a complete day, a complete seven Sabbaths (weeks), and a complete year (Lev 23:15; 25:30; Josh 10:13).
this word described the blamelessness of God's way, knowledge, and Law (2 Sam 22:31; Job 37:16; Ps.19:7-8).
By definition of the word, we see that "tamiym" is used in a moral sense. It is linked with truth, virtue, uprightness, and righteousness, and of one's relationship with God and with one's relationship with man. Further, the word describes the blamelessness of God's way, knowledge, and Law.
The English word "perfect" in the New Testament verses is translated from the Greek "téleios" (SGD #5046) and has the same basic meaning as the Hebrew word "tamiym". The Complete Word Study Dictionary: New Testament © 1992 by AMG International, Inc. Revised Edition, 1993 defines "teleios" as:
SGD #5046: téleios; adj. from télos ( 5056), goal, purpose. Finished, that which has reached its end, term, limit; hence, complete, full, wanting in nothing.
when used in a moral sense it is referring to God's expectation of us, it means completely blameless.
a "perfect gift" in James 1:17 means one that has all the necessary qualities. In James 1:4, "that ye may be perfect" means that you may keep yourself "unspotted from the world." It has a similar meaning in Matt 5:48; 19:21; Rom 12:2; Col 1:28; 4:12; James 3:2.
figuratively, in a moral sense, of persons (Matt 5:48 [cf. Luke 6:36]; Matt 19:21; Col 1:28; 4:12; James 1:4; 3:2);
the will of God (Rom 12:2; Sept.: Gen 6:9; 1 Kings 11:4).
specifically of persons meaning full age, adulthood, full-grown, of persons, meaning full-grown in mind and understanding (1 Cor 14:20); in knowledge of the truth (1 Cor 2:6; Phil 3:15; Heb 5:14); in Christian faith and virtue (Eph 4:13). This image of fully completed growth as contrasted with infancy and childhood underlies the ethical use of téleioi, being set over against the babes in Christ (1 Cor 2:6; 14:20; Eph 4:13,14; Phil 3:15; Heb 5:14).
There are other Hebrew and Greek words that are either translated or related to the concept of being "blameless" and "perfect" as well. It is worth the time to conduct a Bible study on these words to learn the various connotations and nuances that these words take on. Some Hebrew and Greek words to research are:
SHD #1584 gamar: A verb meaning to complete, to perfect, to fail, to cease (Ps. 138:8);
SHD #8003 salem: An adjective meaning full, complete, safe, whole, peaceful. The word connotes the idea of whole or undivided; the hearts of the Israelites were to be wholly centered on the Lord and His decrees (1 Kings 8:61), but Solomon's heart was not so committed (1 Kings 11:4; 2 Kings 20:3; Isa 38:3);
SHD #8537 tom: A masculine noun meaning completeness, integrity. In a statement of wisdom, Proverbs uses the word to indicate that righteousness guards the person of integrity (Prov 13:6), while the psalmist asks that his integrity and uprightness protect him because his hope is in the Lord (Ps 25:21, Ps 101:2);
SGD #739 ártios: from árti (737), exactly. Complete, sufficient, completely qualified (2 Tim 3:17 that the man of God may be perfect, thoroughly furnished unto all good works.) More closely with holókloros (3648), one in which all the parts are complete or whole and what they are supposed to be, so that they might serve their destined purpose.
SGD #199 akribos; see akríbeia [ 195]), accurate. Diligently, accurately, exactly (Matt 2:8; Luke 1:3; Acts 18:25; Eph 5:15, "circumspectly"; 1 Thess 5:2).
As the 1st of Abib and the Passover season is rapidly approaching, we are reminded of our obligation towards sanctifying the Temple of God, of which we are the stones, built upon the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure is joined together and grows into a holy temple in the Lord; in whom you also are built into it for a dwelling place of God in the Spirit. (Eph 2:20-22 RSV).
We have our part in submitting to God's Will in this matter and to be blameless before Him. God commands us to sanctify ourselves so that He will sanctify us: "Sanctify yourselves therefore, and be ye holy: for I am the Lord your God. And ye shall keep my statutes, and do them: I am the Lord which sanctify you (Lev.20:7-8)."
God's covenant people and true witnesses will be doing no less today what He, God, will require of those in His Kingdom. Today God's true witnesses will be keeping His Law which includes His Holy Days, Holy Days which picture God's plan of salvation for man. See Isaiah 66:22-23 and Zachariah 14:16-19. God's prophets witness to the truth; they do not lie or bear false witness. Antinomians bear false witness against God's Law.
It is equally important that we understand what it means to sanctify the Temple of God. We are to be blameless and complete in this sanctification process as our relationship with God is the most important in our human existence. We are to fully and completely understand what God means and requires of us to sanctify the Temple.
It is the responsibility of every person to sanctify him or herself from the First day of the First month for the Passover.
The introduction to Study Paper, Sanctification of the Temple of God (No. 241), states, "Israel was commanded to sanctify the Temple prior to the Passover. There was a process of sanctification leading up to the Passover. In some cases, the Passover was actually delayed because this sanctification was not done correctly. The significance of the process has serious implications for Christianity."
Further, this study paper states, "The restoration of the worship of the Living God commences with the House of God and from the priesthood. Preparation starts from 1 Nisan.”
Prior to the Passover, we are told to keep the first day of Nisan as a day of solemn assembly (see the study paper, The Moon and the New Year (No. 213)).
What does it mean to "sanctify"? What is it that God requires of us in this sanctification process? First of all, the word "sanctify" comes from the Hebrew (SHD #6942) qadas:
The verb, in the simple stem, declares the act of setting apart, being holy (i.e., withdrawing someone or something from profane or ordinary use).
The word indicates putting oneself or another into a state of holiness to the Lord (Num 11:18; Josh 3:5; 1 Sam 16:5; 2 Chron. 31:18).
The word is used most often in the intensive stem, meaning to pronounce or to make holy, to consecrate. The Lord pronounced the Sabbath day holy (Gen 2:3; Ex 20:8).
A holy fast could be consecrated as Joel did (Joel 1:14). (from The Complete Word Study Dictionary, Old Testament © 1992 by AMG International, Inc. Revised Edition, 1993)
The Greek word is SGD #37 hagiázo; from hágiaos ( 40), holy. To make holy, sanctify.
So, the process of sanctification of the Temple is no less important than the act of partaking of the Temple, because each person must render themselves fit in the Holy Spirit to partake of the body and blood of the Christ.
Therefore, from the definitions above we see that to sanctify oneself is important not only individually, but when one submits to God's command to sanctify oneself, God then also sanctifies our families as well (1Cor.7:14).
As baptized members in the Temple of God and placed into the Melchezidek priesthood under Jesus Christ, there is another aspect to sanctification that belongs to the priesthood who are responsible for the nation. This sanctification process is extended by our priestly actions to the Gentiles, or nation, as part of the Temple of God for we are to be "a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the offering of the Gentiles may be acceptable, sanctified by the Holy Spirit." (Romans 15:16 RSV)
On the Seventh day of the First month each and every baptized person is to sanctify themselves for the simple and the erroneous of the nation so that all may live to God in Christ (see the paper Sanctification of the Simple and Erroneous (No. 291)). The double responsibility rests on the Melchezidek priesthood to sanctify the nation and those who err and are not yet strong and knowledgeable in the Faith to undertake the process of and by themselves.
We are to be blameless in performing our priestly duties in sanctifying ourselves so that God will sanctify us in the Melchezidek priesthood, and He will sanctify our families, and our nation. It is our duty to be blameless in this process so that all the people of the earth may know that the Lord is God, and that there is none else. Let your heart therefore be perfect with the Lord our God, to walk in His statutes, and to keep His commandments (1Kings8:60-61).
If we do this, then the God of peace Himself will sanctify you wholly; and may your spirit and soul and body be kept sound and blameless at the coming of our Lord Jesus Christ. He who calls you is faithful, and he will do it (1Thess.5:23-24).
[If you do not keep the full Feast of the Passover and Unleavened Bread then you are removed from the body of Christ and the First Resurrection. That was the fate of the Sardis and Laodicean systems from 1967 when they stopped keeping the Passover correctly and consigned themselves to the Second Resurrection unless they repent. Everyone who comes to us from those offshoots has to repent and if they do not they are not allowed among us.
The Soncino Commentary on Deuteronomy 16 verses 7-8 states in relation to thou shalt turn in the morning “In the morning of the first of the seven days of Passover, they shall return to their temporary dwellings around Jerusalem, but they may not return to their homes outside the city until after the festival (E) . It refers to the morning of the second day of Passover (R). There was no need to remain throughout the days of Passover [ie. relating to thou shalt turn in the morning] (Sh).”
Thus they may return to their temporary accommodation but not to their dwelling place as we see from Abraham ibn Ezra above.
In relation to six days (v8) “But in Exod. xii.15 the law is seven days! The meaning is, during seven days the unleavened bread may be of the old produce, but during the last six days it may be of the new. Or, on the first six days the eating of unleavened bread is obligatory but not on the seventh (R).
On the seventh day shall be a solemn assembly. As the closing day of the festival, the seventh day is marked by a special feature, viz. that no work should be done on that day in addition to the distinction that unleavened bread be eaten thereon (R).
Thou shalt do no work. In contrast to the phrase Thou shalt not do any manner of work (v.14), this implies that only ‘work of service’ (so lit.) is forbidden, but not the preparation of meals (E).” [Ed]].
Tom Schardt, Coordinator, Southern California [Edited Wade Cox]