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Month 1:4, Week 1:3 (Shleshi/Bikkurim), Year:Day 5939:4 AM
2Exodus 1/40, Messianic Countdown 72/26
Gregorian Calendar Monday 23 March 2015
The Great 2015 Dedication IV
Cleansing the Temple of Tresspasses IV: Holiness & A Vision of the Altar

    Continued from Part 3

    AVIV 4


    The theme on the fourth day of cleansing was Holiness (Set-Apartness). Sister Brachman shared a devotional from Samuel Baxter examining how Moses removed his sandals when he walked on qadosh (holy, set-apart) ground. The affirmation was given that the body is the Temple of the Ruach haQodesh (Holy Spirit) which was what we were gathering for cleansing.

    Vision of the Brazen Altar

    During the worship section of the morning assembly while we were singing a new song, 'Holy, Holy. Holy', and declaring the holiness of Yahweh, when Sister Hayden saw an open vision which she shared with us during the afternoon session:

      "In worship this morning I had a wonderful experience with Yahweh. As I was praising and worshipping Him, I suddenly saw people in the meeting standing before this great altar, and on the altar was something so shiny that I was not able to make out what it was.

      "We stood before the altar, in awe, humility and fear because every hidden thing was exposed, there was no hiding place, and while we could have drawn back, we did not. So we began to weep in repentance, pouring out our very hearts before Him. As this went up as a vortex before Him and soon His fire fell upon us and this vortex went up in flames, not to destroy, but to cleanse. This went on for a time until finally the flames started dying down and in place of the flames were drops of gold, and as it became purer and purer it appeared to be raining drops of gold. These drops of gold seemed to be falling onto the altar into this shiny object as if something were being formed, I could not see it, so I am not sure.

      "Then Yah'shua (Jesus) appeared before us, behind the altar and we fell to our knees. One by one He came to us gave us something, what it was I could not see, but it was something so very important and sacred. I thought perhaps it was a ring, but I am not sure, and it may well have a stone or simply a mark. But it signified that we were His, that we belonged only to Him.

      "While it was very personal and intimate and our experience with Him was unique, after He gave this object to us each, it was clear that it had to do with something much greater than just our personal relationship with Him, that we were part of something much bigger, and what we had done this day would affect many."

    Failure to Be Obedient Leads to False Festivals

    Brother Ljungstrand contrasted the true festivals of Yahweh with the man-made ones that arise when His people refuse to follow His mitzvot (commandments), citing the example of the Book of Esther's Purim that, according to the story at any rate, came to be celebrated as a result of events following a failure of Judahites to leave Babylon and return to Judea when they were given the opportunity to do so during Persian rule. This is what happens when we fail to obey and is a type of those in the Courtyard of the Tabernacle who are thereby held back and prevented from entering the Sanctuary. If we are not to find ourselves in unnecessary danger and experience unnecessary suffering we must go where Elohim (God) directs and do what He commands when He commands.

    Overcoming Vain Confidence

    Sister Hayden cited Jeremiah 21:13 as a further illustration of the vain-confidence that possesses those who walk in disobedience and who expect Yahweh to defend them in spite of their disobedience:

      "I am against you, [Jerusalem,] you who live above this valley on the rocky plateau, declares Yahweh -- you who say, 'Who can come against us? Who can enter our refuge?'" (Jer.21:13, NIV).

    Study of Romans 5-9

    This prompted a prayer for awakening led by Sister Hayden that was followed by a discussion of Romans 5-9 initiated by Brother Ljungstrand in which he contrasted the Tresspass Offering (leading to a forgiveness of sins) with the Sin Offering (in which an identification with the Messiah is made). He especially highlighted Romans 6:11-14:

      "In the same way, count yourselves dead to sin but alive to Elohim (God) in Messiah Yah'shua (Christ Jesus). Therefore do not let sin reign in your mortal body so that you obey its evil desires. Do not offer the parts of your body to sin, as instruments of wickedness, but rather offer yourselves to Elohim (God), as those who have been brought from death to life; and offer the parts of your body to him as instruments of righteousness. For sin shall not be your master, because you are not under Torah (Law) {rabbinical halachic legalism}, but under grace" (Rom.6:11-14, NIV).

    The Commandment to Maaster Sin

    Yahweh said to Cain, making the same point as Paul:

      "Sin (chatta'ah, also 'sin offering') lies at the door. And its desire is for you, but you should rule over it" (Gen.4:7, NKJV).


    Sister Hayden shared the vision she had seen in the morning session (see above) and went on to testify that we are never alone in our isolation because we are invisibly connected to one another through Messiah. This work is bigger than us.

    Building the Foundations for the Last Generation

    Picking up on this thought, Brother Ljungstrand reminded us that even though David knew the temple would not be completed in his lifetime, he gave the project everything that he had by raising the funds and preparing the building materials. In the same way that the fruit of his labours was not visible in his time, so the work of this, our penultimate generation, will not become fully visible until the final generation. We, in our turn, are giving this preparation work everything that we have so that the final generation can continue the work and bring it to completion. We are therefore, in a very real sense, devoted to making all the foundational preparations for the last generation where our labour, together with theirs, will become visible. And as Solomon and the people of his day were witnesses to the glory of Yahweh's Presence manifesting in the newly completed temple, may the Last Generation, when they come to cleanse and dedicate themselves, be the receipients of a glory that we today can but only imagine.

    Messianic Israel, Dill and Cummin

    A wide range of discussions followed. Sister Hayden was especially happy that when we use the term 'Messianic Israel' we are referring not simply to 'messianics' but to evangelicals who are themselves 40-60% Torah-obedient without being aware that they are, and indeed to all believers, no matter what their label, who have been spiritually regenerated or born again. Brother Ljungstrand interjected and reminded us, in this matter, that what counts as far as initial salvation is concerned are the weightier matters of the Torah - the "dill and cummin", though these should not be neglected by any means, but are superceded or prioretised by "justice, mercy and faithfulness" (Mt.23:23, NIV). Thus when we look at any members of Messianic Israel or the Body of Christ, whilst Torah-obedience shall not be neglected, we are to "judge righteous judgment" (John 7:24, KJV) foremost on the basis of justice, mercy and faithfulness. Where there are just people, merciful people and faithful people there you have the core spiritual elements and evidence of salvation at work. Upon these you can build a full Besorah (Gospel) life - upon tithes and little mitzvot (commandments) you cannot.

    Azotus and the Covenant of Wonders

    A discussion of the Azotus phenomenon arose out of these meditations and of the need for the "Covenant of Marvels" (Ex.34:10) as we dare to open our mouths and bear witness of that which is not only unpopular in our politically correct age but which is bound to provoke the demons of rage in those who love the lie more than they do the emet (truth). Marvels, wonders and miracles are not, in any case, usually given save when they are needed when Torah-obedient believers find themselves in dire straits or because Yahweh wishes the Remnant to become more closely attuned to His world where such things are the norm, rather than the exception - or simply for His glory and for reasons we know nothing of yet. The question was asked: Are we responsible for the Covenant of Wonders? To which the answer must, in part, be yes, because such can only realistically be expected when we are operating at such a high spiritual gear that they become both necessary and convenient. Do we wish to continue in the hum-drum, twilight world of partial emunah (faith) or are we willing to enter its fullness? That will depend on our willingness to raise the bar of our witness from silence to active proclamation. When the first New Covenant qodeshim (saints) received the Shavu'ot (Weeks, 'Pentecost') Anointing in Acts, it was only because of obedience to tarry and in anticipation of mission. We who seek the Sukkot Anointing must then ask ourselves the question: are we willing to be bold witnesses in all the world upon reception of the unction that we seek? For if we desire that unction, only to remain mute or to mutter timidly, how can we realistically expect to receive it? To whom much is given, much is expected (Lk.12:48).

    Counterfeit Wonders

    In response to such matters, Brother Ljungstrand reminded us that counterfeit miracles, wonders and marvels will arise out of Satan's camp side by side with those brought forth by Yahweh through His firstborn servants of the Remnant. Believers not properly rooted in the Davar Elohim (Word of God) will easily succumb to these counterfeit demonstrations of supernatural power, not discerning their origin but being overcome by the shere 'wonder' of them all. These counterfeits will look like the real thing but will not be, and those who seek the power behind them, to own them as a permanent possession, will be devoured by them in the same way that the charismatic movement (the logical outgrowth and development of pentecostalism with its false tongues) has been eaten alive by all the false 'wonders' that have come out of Pensacola, Toronto Airport and numerous others.

    Trustworthiness, Discernment and Responsibility

    Finally, we must ask the question, as we consider these end-time giftings - are we trustworthy? Yahweh will now endow a people who are unreliable, fickle, double-minded or timid. Do we know when and to whom we should speak of the deeper mysteries, and when and to whom we should preach the simple message of salvation? Wisdom is required, along with an accute sensitivity to the Ruach and to how much an audience can handle, as to what we should witness of. Power and unction in any case only accompany that which is Ruach-anointed and in the Divine Will. We are not to speak of the femaleness of the Ruach (for example), or of the deeper meaning of Holy Echad Marriage, to any but those who are ready to hear them, which can only be known by Yahweh. Thus we have found ourselves able to spreak freely of certain matters in East Africa, for example, that we cannot in the West - and vice versa - owing to cultural prejudices and hostility in both territories. We are responsible for what we feed to others, and must know when to speak and when to be silent (Eccl.3:7), and this requires active discernment. It is a serious matter, for which we will be judged, if we speak out of turn of things that people cannot yet receive. The Azotus phenomenon is one such matter.


    Enemy Interest and Assaults

    The evening session commenced with the sharing of a message from Sister Pomeroy in Ireland, consisting of a dream she had had of invisible intruders in our assembly whose purpose was to spy out our activitity on behalf of a power represented by a Catholic priest, for the enemy and his fleshy agents are interested in what we are doing. The intrusion was prevented. Lev-Tsiyon shared a parallel experience of similar agents assembling in a barn sending curses against us. The assembly went into spiritual warfare through aggressive prayer against these forces. This was not the first time members of the assembly had detected such spiritual activity and parallel accounts may be found elswhere, as on Aviv 1. The theme would resurface in other assemblies throughout the Dedication.

    The Remnant of Grace

    Brother Gabriel resumed the afternoon theme of the different groups in different places around the world who are seeking as we are whom collectively we may term the Remnant of Grace. The main thing is our willingness to be obedient and living in constant repentance. As every member of the Remnant is in a different place as far as the revelation of this work is concerned, we are to extend grace while we all leaven one another with the emet (truth) each has received. Nevertheless, we are by no means to compromise one jot or tittle of the collective revelation we have received in NCAY, being resolved together to uphold this precious array of gems no matter the opposition to it from either within or without the Body. Sister Enger also reminded us that opposition can be a distraction - indeed, as the proverb goes, the dogs will always bark but the caravan must continue on. Let us not be upset or distracted by the barking or listen to the enchanting music of sirens promising the untrue and the unreal. Many questions were tabled by Lev-Tsiyon's youngest daughter about dealing with fleshy distraction and forgiveness, and counsel was given. Brother Rydin shared a poem of gratitude he had written.

    The Purposes of Adversity

    Brother Ljungstrand developped the discussion on forgiveness of those who wrong us by reminding everyone of the importance of speaking it out loud before Yahweh, reminding us that such calamity as afflicts us is all a part of the divine purpose, whether it be to provoke the soul to repentance or to to shine the more brightly as a witness:

      "I form the light and create 'ra (darkness, evil, disaster, calamity, adversity, affliction, hurt, etc.), I make shlaom (peace) and create calamity; I, Yahweh, do all these things" (Isa.45:7, NKJV).

    Why Yahweh Permits 'Ra on His People

    Yahweh permits 'ra - all that hurts and is hard - but He never creates sin because it is impossible for Him to miss the mark. 'Ra is contrasted with making shalom (peace) and indeed both are always used by Him to bring, in the end, a good result. It is important for the Remnant to remember this so that we may come to terms with our afflictions, neither railing against Yahweh nor assuming - if we have made a true repentance from sin - that it is always because we have done something wrong that is in need of yet further repentance. The ministry of the Remnant, as of all Believers, is one of shared suffering with the Master:

      "In bringing many sons to glory, it was fitting that Elohim (God), for whom and through whom everything exists, should make the author of their salvation (Yah'shua/Jesus) perfect through suffering. Both the one (Yah'shua/Jesus) who makes men qadosh (holy, set-apart) and those who are made qadosh (holy, set-apart) are of the same family. So Yah'shua (Jesus) is not ashamed to call them brothers" (Heb.2:10-11, NIV).

    The Brotherhood of Messianic Suffering

    We only become brothers of the Messiah through shared suffering, and this to make us qadosh (holy, set-apart). Nevertheless there is unnecessary suffering that is of sin which is distinct from the ministry of suffering for the sake of the One who suffered for sin and sinners, that He may receive the just reward of His suffering. Until that distinction is understood and accepted there can be no shalom (peace) with suffering for righteousness' sake. You might say this is one of the core lessons every member of the Remnant must learn early on in order to find inner stability, balance and contentment.

    The Two Pastures

    Brother Ljungstrand wished, in the context of this discussion, to make clear a saying of Yah'shua (Jesus) who said:

      "I tell you the truth, I am the gate for the sheep. All who ever came before me were thieves and robbers, but the sheep did not listen to them. I am the gate; whoever enters through me will be saved. He will come in and go out, and find pasture" (John 10:7-9, NIV).

    There are herein two pastures mentioned - the in-pasture and the out-pasture. In the former we feel the closeness of Yah'shua (Jesus) in deep communion whereas in the latter, which is the place of persecution and crucifixion, we do not. Knowing the difference between the two is essential in the life of a consecrated believer because both pastures are part and parcel of discipleship. They cannot be separated which is why the prosperity movement, which only acknowledges the former, is a scam, distorting and disfiguring the Besorah (Gospel) message. We must understand, as Yah'shua (Jesus) taught in the Gospel of John, that we will continually "go in and go out", experiencing both the pasture of repose, contentment, peace and simcha (joy) and the pasture of suffering. There are divinely appointed seasons in each, some shorter and some longer, depending on what needs to be learned or what needs to be testified of. As bond servants, we do not choose them - He does - and coming to terms with this aspect of our discipleship will relieve the soul of many unnecessary burdens stemming from wrongly asked questions and wrong expectations.

    The Three Ministries

    Yah'shua (Jesus) is "the Derech (Way), the Emet (Truth) and the Chayim (Life)" (John 14:6) and this is illustrated in our journey through the Tabernacle, beginning with the Ministry of the Courtyard (Derech/Way), and then the Ministry of the Holy Place of the Sanctuary (Emet/Truth) and culminating in the Ministry of the Holy of Holies (Chayim/Life). We must be in the three places at different times both to receive ministry and to give it. It begins with footwork - living out in emunah (faith) the teachings of Messiah, it continues with a deep search for emet (truth) and reaches its climax with an outpouring of chayim (life). We have gathered here these 16 days precisely to do that. We have journeyed, we have immersed ourselves in the Davar (Word) and we have sought new chayim (life) in Messiah in order to grow and to share. And we continue to do these things, assembling on Yahweh's sabbaths, new moons and annual moedim (appointments). And we are here today by special command for a special task.

    The Rhyme and Reason of our Birth Circumstances

    In answering Lev-Tsiyon's youngest daughter who asked questions about our relationship to Yahweh, Brother Ljungstrand remarked that there are blessings and drawbacks from being raised in Christian families or outside of them. It is not easy either way. Where there is protection and an abundance of emet (truth) and godly examples to follow, there is also the disadvantage of being protected because everyone, no matter whether they are raised in godly or ungodly homes, has to make a personal choice for Yah'shua (Jesus) and adversity is part and parcel of the Derech (Journey, Way). Souls are born into Christian and non-Christian families for different reasons and we cannot possibly know all the reasons until the end of mortality. Wherever Yahweh has put us is for a divine purpose with which we must find reconciliation and shalom (peace). It is inevitable that deep and hard philosophical questions will arise over such matters but all must discover, like Job, that our vision and questioning are imperfect and that all we can really do is humble ourselves and trust. For then the heavenly revelation comes, to such as are contrite.

    Continued in Part 5

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