The Two Temples
(A Christian Workbook)
Section 2: Chapter 4 – Polishing the Stone: Communication
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introduced, in the last chapter, the subject of the Teraphim. These “household
gods” pollute the house of Yahweh, both on an individual and a corporate level,
and prevent the manifestation of the Spirit of the one true Sovereign, who has
told His people, “Thou shalt have no other gods before [beside] me.” (Exodus
20:3) We saw from the record of the building of Solomon’s Temple, a pattern of
the Spirit Temple, that the stones must be “shaped” before they can be brought
to their place in the structure. This is accomplished by the putting-away of
all known sins, all known idols, and then one’s role may be identified and
unity with the Body becomes possible. Those who say, “My way or no way,” are
irregular stones that will never be fitly joined to those who are built up “an
spiritual House.” (1 Peter 2:5)
We also
saw that though the stones may be brought to the temple and set in place, bound
there in covenant agreement (as we will discuss in the next chapter), there is
still a work of polishing to accomplish. We are justified, declared righteous
with the righteousness of Christ, the moment the heart is given to the Messiah
in unreserved submission. But this is not the end of the story; we must also be
sanctified, we must “learn to do well,” (Isaiah 1:17) and thus grow up into the
holiness of the Son of Yah. This is truly the work of a lifetime, yet it must
be accomplished. While some say, “Only believe,” meaning by this that once one
has claimed a relationship with the Messiah they are guaranteed Heaven
regardless of their walk in the future, this is not a belief founded in the
Scriptures.
In a
very real sense, the convert has no “work” to do of his own. We are told that
the secret of success, of abiding in Yahshua, is to “labour therefore to enter
into that rest, lest any man fall after the same example of unbelief.” (Hebrews
4:11) The believer maintains an attitude of rest, an attitude of having ceased
from his/her own works, (Hebrews 4:10) yet there is a balance there as well.
The energy, desire and commitment to accomplish the works of righteousness come
to us from the Father through the Son – and thus it is the work of Yah in us,
and not we ourselves. (Philippians 1:16) Nevertheless, we are no less free by
our bondservice to love, and must choose to do that which we know to be right.
We ascribe all the “work” as such to “Christ in [us], the hope of glory,”
(Colossians 1:27) yet He has not stolen from us the blessings of freedom,
individuality and voluntary love.
To
put that in another way, the Scriptures tell us to “work out your own salvation
with fear and trembling,” (Philippians 2:12) not with sweat and effort. “Fear
and trembling” accurately describe the emotions one must feel when he becomes
aware of the true magnitude of the decision placed before mankind – the work as
such is an effort of will and mind, not of trying to perform the right actions.
When Isaiah encountered the holiness of the One whom he served, he said, “Woe
is me! For I am undone; because I am a man of unclean lips, and I dwell in the
midst of a people of unclean lips: for mine eyes have seen the King, Yahweh of
hosts.” (Isaiah 6:5) We work, yes… we labor, yes… but Hebrews tell us the
nature of that work. We “labor therefore to enter into that rest.” Our true
work is to learn how to trust Yah, to come to the decision that He is worthy of
our full dedication, and that His way has been established from the foundations
of the world and beyond. Thus, when He says to us, “Arise, go unto Nineveh,”
(Jonah 3:2) we arise.
In
Section 1’s Chapter 4 we saw “The Balance” between faith and works; and here,
when applied to the Spirit Temple in preparation for applications to the
communal “Body of Christ,” we visit the idea again. When we have entered into
the Rest that Christ offers us, the true spirit of the Sabbath, obedience becomes
(not automatic, which implies no effort of will or choice, but) natural
– the thing we do. It becomes a practical (as opposed to theoretical)
impossibility for one who abides in Christ to commit known sin (1 John 3:6),
and so he lives a life free of those Teraphim he has identified; he has a clean
house. But now, in the setting of the Body of Christ, the believer has a chance
to see himself through the eyes of others, and a search for those idols not yet
identified can begin in earnest.
How
important is this process? Is it not enough to be justified and claim a
relationship with Christ? The problem with that idea is that a true
relationship with Christ naturally leads to a sanctifying experience for the
convert. Just as “faith without works is dead,” (James 2:26) so a relationship
with Christ that does not lead to a sanctifying walk is a counterfeit, a pale
imitation of the true, saving covenant between the Divine and the mortal.
While
for some people, such as the thief on the cross, (Luke 23:39-43) salvation
comes at the last moment with no chance for an education in the things of Yah,
justification without sanctification is incomplete under ordinary
circumstances. It is written, “Follow peace with all men, and holiness, without
which no man shall see the Lord.” (Hebrews 12:14) The word for holiness there, hagiasmos,
is the same and only word that is translated as “sanctification” in English;
e.g., “That every one of you should know how to possess his vessel in
sanctification [hagiasmos] and honour.” (1 Thessalonians 4:4) Sanctification,
for the convert, is necessary for readying himself to stand in the presence of
the Most High. “He that endureth to the end,” we are told, “shall be saved.”
(Matthew 10:22)
How do
we grow as Christians? What blessing has our Father given us by which our
stones, brought and set in the wall of the Spirit Temple, may be polished to
reflect most perfectly the light of the Lamb? The principle is given plainly by
Solomon in his wisdom: “Iron sharpeneth iron; so a man sharpeneth the
countenance of his friend.” (Proverbs 27:17) As the hammer beats the sword into
a smooth, consistent form, or as a file makes the edge of a blade keen, so
friction and interaction between an individual and other members of the Body
refine the surface of the lively stone.
This is
not always a process that is pleasant to our senses, to our perceptions, for it
is written, “Behold, I have refined thee, but not with silver; I have chosen
thee in the furnace of affliction.” (Isaiah 48:10) Yah Himself is a “consuming
fire,” (Deuteronomy 4:24) and Malachi writes of the Son, “But who may abide the
day of His coming? And who shall stand when He appeareth? For He is like a
refiner’s fire, and like fullers’ soap.” (Malachi 3:2, 3)
On the
day of Yahshua’s return, the wicked one who opposed Him during the time of His
saints’ ministry will be consumed by His Spirit and destroyed by “the
brightness of His coming.” (2 Thessalonians 2:8) Similarly, those who miss the
first resurrection of the saints when the Messiah returns with His
sin-destroying glory must await the second resurrection after the thousand
years of Satan’s imprisonment are ended and experience the judgment that
follows. (Revelation 20:5)
For
those who have been declared justified by the Redeemer, there is an opportunity
to prepare one’s self for this great event. It is written, “Some men’s sins are
open beforehand, going before to judgment.” (1 Timothy 5:24) This is the major
principle of which we are speaking in this chapter: being open.
Nature
reveals to us a truth – that which sticks out the most receives the harshest
treatment. When the winds blow, the highest mountains erode the most quickly.
The ocean washes away the small outcroppings before the large cliffs. Sandpaper
wears down the irregularities, and makes sure that the resulting surface is
uniform and smooth. Similarly, the habits of Christians can only be polished if
those things that are irregular and rough are exposed to the abrasive surface
of instruction, correction, reproof and, if necessary, rebuke. King David may
be our example in this, asking the Father, “Purge me with hyssop, and I shall
be clean: wash me, and I shall be whiter than snow.” (Psalm 51:7) Hyssop was a
rough, fibrous weed that was used to scrub things; the mental picture the
Psalmist was communicating should quickly become apparent.
The way
to hunt for hidden Teraphim is to expose yourself to others. Be available for
communication, which is the underlying principle of unity and the strength of
any people. Malachi tells us of the Remnant, “Then they that feared Yahweh
spake often one to another: and Yahweh hearkened, and heard it, and a Book of
Remembrance was written before Him for them that feared Yahweh, and that
thought upon His name. ‘And they shall be mine,’ saith Yah of hosts, ‘in that
day when I make up my jewels; and I will spare them, as a man spareth his own
Son that serveth him.’ Then shall ye return, and discern between the righteous
and the wicked, between him that serveth Elohim and him that serveth Him not.”
(Malachi 3:16-18)
How
important it is that the believers speak often to one another! By this we show
the watching universe that we truly are one; by this we become identified with
the Son and are thus spared; by this we prepare ourselves to discern between
the righteous and the wicked. Paul tells the Corinthian Church, “Do ye not know
that the saints shall judge the world?” and “Know ye not that we shall judge
angels? How much more things that pertain to this life?” (1 Corinthians 6:2a,
3) Christ tells us we are not equipped to judge others until we ensure that the
log is out of our own eye, (Matthew 7:5) thus those who live and reign with
Christ, returning to establish His justice as witnesses to the final judgment,
must have their own houses, their own spiritual eyesight, cleansed.
We must
learn to communicate with each other clearly, and take those principles to the
world as we tell them of the Savior’s love. Yah tells us of the last days, “then
will I turn to the people a pure language, that they may all call upon the name
of Yahweh, to serve him with one consent.” (Zephaniah 3:9) The gift of
communication is one of the greatest blessings men have received from the
Father of Spirits. With the tongue we may both bless and curse, (James 3:10)
but it is the privilege of the redeemed to use this great power for the benefit
of themselves and others.
Holiness,
or sanctification, is necessary for the success of our walk and, as we have
seen, the fulfillment of our salvation. The mechanism by which this is done,
therefore, is also vital. The Bible points this out most dramatically,
cautioning us to “Let us hold fast the profession of our faith without
wavering; (for He is faithful that promised). And let us consider one another
to provoke unto love and to good works: Not forsaking the assembling of
ourselves together, as the manner of some is; but exhorting one another: and so
much the more, as ye see the day approaching. For if we sin wilfully after that
we have received the knowledge of the truth, there remaineth no more sacrifice
for sins, But a certain fearful looking for of judgment and fiery indignation,
which shall devour the adversaries.” (Hebrews 10:13-27)
Take
note of how closely the Scriptures connect fellowship with the safeguards from
falling away into unbelief and willful sin. If necessary, the man of God will
stand by himself against a nation of rebels (1 Kings 18:22) but it is neither
pleasant nor entirely healthy to do so. Even Elijah, who was translated to the
Eternal Kingdom without seeing death, longed for companionship, and was
appointed a helper. (1 Kings 19:14-16) The prophet raised up schools to train
those Israelites who sought to serve the Almighty, giving them the name “sons
of the prophets,” so that there would be a body of believers active among the
chosen people. (2 Kings 2:3, 5)
In
addition to weekly gatherings on Sabbaths (Luke 4:16), the Almighty has also
given His people monthly times for meetings (New Moons – 1 Samuel 20:5, Isaiah
66:23) and annual feasts for His family. (Deuteronomy 16:16) The experience of
being a servant of Yahweh has never been an isolated one, for although we are
called as individuals, and saved as individuals, the Father who called us is
quick to connect us with brothers and sisters to help us on the way. (Acts
2:41, 42) Paul, the mighty apostle to the gentiles, was immediately introduced
to another believer for instruction after his conversion, (Acts 9:17) and he
embarked upon no independent ministry, but joined himself to the existing
apostles before setting out with their blessing. (verses 26, 27)
A
balance must be sought between unrestrained zeal and complacency when dealing
with the Christian walk. Some, like Lazarus’ sister Martha, desire to always be
busy with the “things” of Christianity: evangelism, preaching, etc. Yet the
Messiah says to such, “Martha, Martha, thou art careful and troubled about many
things; but one thing is needful: and Mary hath chosen that good part, which
shall not be taken away from her.” (Luke 10:41, 42) Mary, the other sister, had
chosen to sit a while at Yahshua’s feet and hear His instruction.
Communication
enters into all these areas. By interacting with others who seek Heaven, we
have an opportunity to both teach and learn. We receive instruction by the
experiences of others, and we benefit others with the things we have been
through. We equip ourselves in the spiritual home for warfare in the world, and
this applies to both the literal family unit and the extended family of the
Church. Those who have great zeal encourage those who would lag behind, and
those who tend to plan ahead can help to guide those who have the energy to
rise up and go to the vineyard at any given moment. In this way the body works
as one, as we will examine in detail in the next few chapters.
The
blood that flows through the veins of the spiritual Body is the Spirit, and by
our communication with each other we keep that life-force moving smoothly. As
it is the same Spirit that dwells in every believer, every stone of the Temple,
(Ephesians 4:4) so we must understand that the only real disagreements that
arise between two converted people will have miscommunication at the root.
There can be no difference in motive or intention if both are born of the
Spirit, therefore when differences become sharp the root of the problem must be
sought, and it will generally be revealed that an important misunderstanding
exists in the mind of at least one participant. Thus, Yah’s purpose in allowing
the misunderstanding becomes clear.
Some
may believe that their mission in the Body is to uncover the flaws and
shortcomings of everyone else, but this spirit will not be helpful in
uncovering Teraphim unless it be the idols of the one who wishes to sweep the
others’ houses uninvited. We must each be willing to examine our own corners,
and we must all be willing to submit to the judgment of those who love us. We
are told, “Yea, all of you be subject one to another, and be clothed with
humility: for Yah resisteth the proud, and giveth grace to the humble.” (1
Peter 5:5) When Adam discovered in himself an unclean place, he made the
mistake of trying to cover his shame with an artificial layer. (Genesis 3:7) It
was the natural thing to do under the new circumstances, but Yah desired a
better covering for His erring children – with His own hand He provided them
with a more suitable shield for their nakedness. (verse 21)
The
situation is similar with us. When it is revealed that something exists in us
that needs to be put away, the “natural” reaction might be to hide it, to
pretend it does not exist and to hope that “it will go away.” Yet we are
children of the light, children of the Spirit, thus we do not go with the
tendencies of the flesh in this matter, but rather we bring what we find to the
light of judgment (not condemnation – Romans 8:1) that it may be burned away.
David wrote, “O Yah, rebuke me not in thy wrath: neither chasten me in thy hot
displeasure,” but at the same time, “Hear my voice according unto thy
lovingkindness: O Yahweh, quicken me according to thy judgment.” (Psalm 38:1,
119:149) The judgment of Yah is not condemnation to those who truly seek His
face; we are told in another Psalm, “Judgment shall return unto righteousness:
and all the upright in heart shall follow it.” (94:15)
The
righteous do not fear judgment. They do not fear to be examined – they examine
themselves, and they submit to the judgment of others if they trust that these
others are likewise seekers after the truth. The Messiah gives us the recipe
for dealing with dissentions in the Church. If someone has wronged you, go to
him and speak of the matter. If he will not hear, take a witness or two. If he
still refuses to hear the matter, bring it to the Church’s attention. (Matthew
18:15-18)
When we
speak of the “Gospel Order” outlined here, we usually look at it from the point
of view of the one who has been wronged, but it may be beneficial as we close
this discussion of communication that we look at it from the side of the one
who is approached.
If
someone approaches us saying that we have wronged him or her, how do we deal
with it? It should not be considered here that we have done something to deliberately
hurt another at this advanced point in our study of Christian virtues, but what
if we have accidentally or ignorantly offended the other person? The first
thing we must ask ourselves is, “Is this true?” We must be willing to listen to
the offended party, and to see if there is any way we could have handled the
situation they are presenting in a more loving way. If we find this to be the
case, we ask for the person’s forgiveness and unity is restored. If we honestly
cannot see how our actions have been in error then the intervention of
independent witnesses will be useful; but the important thing is that we do not
ask for witnesses to prove ourselves right, for Yahshua is our justification,
not our own words or actions. If others can see an error in our actions or
words that we cannot, we must seek to discover why this is so.
Only by
a deep heart-searching can certain rough areas be discovered so that they can
be smoothed, but we must trust in Yah that every situation, every meeting,
every interaction He allows, is so that we can have the opportunity to look at
ourselves from various angles, and make ourselves ready for the day when we
will stand in His sight. Blessed are the ones who have accepted the invitation
to sweep their house of Teraphim while it is yet day, and blessed are they who
have brothers and sisters in Christ who are willing, if invited or led by the
Spirit of peace, to help them look. For such a one as this, he will hear those
welcome words before the City of the great King, “Well done, thou good and
faithful servant; thou hast been faithful over a few things, I will make thee
ruler over many things: enter thou into the joy of thy Lord.” (Matthew 25:21)
Quotations:
Self examination is an important aspect of the Christian journey:
“The living Word must dwell in us richly, else we can never sanctify the Lord
God in our hearts. We must live by the Word, and take self in hand, closely
examining ourselves to see whether we love God, or are bound up in our own
conceit. Every heart that is not subdued by grace is treacherous, and will lead
to ruin.” [Advent Review and Sabbath Herald, May 1, 1900]
“Not
all are pursuing a course of indifference. There are some who are reviewing
their past mistakes, and are learning from these mistakes the lessons that God
would teach them. They are making close examination of self. These workers are
studying their own lives in the light of Christ’s perfect example, and are
becoming changed into the same image.” [The General Conference Bulletin,
June 6, 1913]
“Let
there be a close examination of self. Do not seek to hide yourself under your
citizen’s dress, saying that you are doing as others do, and therefore you
cannot be far out of the way. Yes, you may do as many apostates who live today
have done. Some are even now travelling over this ground. But is the picture a
pleasant one? If with the experience of others before us we walk contrary to the
way of the Lord and are punished, whom have we to blame but ourselves?” [The
Kress Collection, page 113]
Both
young and old have a responsibility to soul-search:
It is frequently the case that aged persons are unwilling to realize and
acknowledge that their mental strength is failing. […]They should lay aside
anxiety and burdens, and occupy their time as happily as they can, and be
ripening up for heaven.” [Testimonies for the Church Volume One, page
423]
“Young
men and women need more of the grace of Christ, that they may bring the
principles of Christianity into the daily life. The preparation for Christ’s
coming is a preparation made through Christ for the exercise of our highest
qualities. It is the privilege of every youth to make of his character a beautiful
structure. But there is a positive need of keeping close to Jesus. He is our
strength and efficiency and power. We cannot depend on self for one moment.” [Messages
to Young People, page 47]
“Those
who work indifferently and half-heartedly will never succeed. Young and old
should read the word of God; and not only should they read it, but they should
study it with diligent earnestness, praying, believing, and searching. Thus
they will find the hidden treasure; for the Lord will quicken their understanding.”
[Messages to Young People, page 259]
Communication
is key to successful fellowship and evangelism:
“God wants us to be a help and strength to one another. He wants us to speak
words of hope and courage.” [In Heavenly Places, page 174]
“God
has enjoined the duty upon His human agents to communicate the character of
God, testifying to His grace, His wisdom, and His benevolence, by manifesting
His refined, tender, merciful love.” [God’s Amazing Grace, page 229]
“Men
who live in the atmosphere of Christ’s presence will communicate the principles
of heaven in conversation, in spirit, in tenderness, because they are learning
of Christ. They will set a right example to their associates.” [Loma Linda
Messages, page 322]
“Many
misunderstand the object for which they were created. It was to bless humanity
and glorify God, rather than to enjoy and glorify self. God is constantly
pruning His people, cutting off profuse, spreading branches, that they may bear
fruit to His glory and not produce leaves only. God prunes us with sorrow, with
disappointment and affliction, that the outgrowth of strong, perverse traits of
character may be weakened and that the better traits may have a chance to
develop. Idols must be given up, the conscience must become more tender, the
meditations of the heart must be spiritual, and the entire character must
become symmetrical.” [Sons and Daughters of God, page 289]
Being
open before others is a necessary part of Christian growth and communication:
“The true, honest expression of a sister, or brother, or friend, given in
genuine simplicity, has power to open the door of hearts which need the
fragrance of Christlike words and the simple, delicate touch of the spirit of
Christ’s love.” [My Life Today, page 178]
“God is
dishonored when we fail to speak the truth plainly to one another. But we are
to speak the truth in love, bringing tenderness and sympathy into our voices.”
[Selected Messages Book 1, page 87]
“Human
minds vary. The minds of different education and thought receive different
impressions of the same words, and it is difficult for one mind to give to one
of a different temperament, education, and habits of thought by language
exactly the same idea as that which is clear and distinct in his own mind. Yet
to honest men, right-minded men, he can be so simple and plain as to convey his
meaning for all practical purposes.” [The Voice in Speech and Song, page
168]
“Our
conversation should not be upon our own disappointments and trials, but upon
the love of Jesus and the better home in Heaven. Dear reader, let your
conversation be honest. Use sound speech which cannot be condemned, that it may
minister grace and knowledge to the hearer.” [The Signs of the Times,
November 20, 1884]
Questions:
1) Do I consider myself an honest, open individual?
2) In
general, do others agree with my opinions about myself?
3) If
something bothers me, do I bring it up, or do I pretend that everything is
going well? Apply this question to even “minor” disagreements or doubts.
4) Do I
consciously seek to speak in such a way that others will understand my meaning?
5) Do I
make an effort to see things from the point of view of those with whom I am
speaking?
6) What
does Paul’s statement, “I am made all things to all men, that I might by all
means save some,” (1 Corinthians 9:22) mean to me?
7) Do I
quit (doing, speaking, trying) when things become difficult?
8) Do I
believe that the other members of my congregation are supremely interested in
my well being and comfort?
9) Do I
resent being rebuked for an action I have done?
10) Do
I fear being chastised for voicing my opinion?
11) How
did Yahshua deal with being unfairly accused of wrongdoing?
12)
Which of these two sentences, if both are said sincerely, is more easily
received?
a) “I believe you are in error about this.”
b) “You have made a mistake.”
Exercise:
After contemplating and, if possible, discussing with others the above
questions, find a verse or passage of the Bible that gives a promise or an
answer for each.
