We're on page 454. I'm going to go quickly through this, because there's a lot of minutiae. I just want to glance over it, and you can read it on your own time, because it'll take us a long time. But one of the things about the Messianic Kingdom, it is very different than the Mosaic Law and the Mosaic Period, but you'll see a lot of crossovers, and we'll talk about that. So for instance, there'll be New Year's offerings, there'll be Passover offerings, there'll be Sabbath offerings, but they're different. They're held at the inner gate. And there'll be new moon offerings and special feasts, and actually there'll be the Feast of Tabernacles and whatnot. But the idea is, yes, those are some things that carry over, but the mosaic system did not carry over. Just a few things carried over. And so you don't want to equate what's happening in the thousand-year reign of Christ with what was happening with Moses. They're similar, but there are differences. And one of the things you have to understand is this is what trips up a lot of people in understanding the millennial reign of the Messiah because there are so many offerings and sacrifices and new moon festivals and religious feasts that's similar to the Mosaic law, but they're different. So for instance, like the Passover, I'll give you an example. The Passover will be celebrated during the Kingdom Age, but it is different because it's celebrated seven days instead of one. So it's a seven day feast. The Feast of Tabernacles is celebrated. It's not only just a Jewish feast, but it is also a Gentile feast, as will the Passover be a Gentile feast as well. So they're similar, but they're different. They're different in scope, different the way they celebrate, and things of that nature. And I'm going to leave that for you to read all of that. But the point I want to make about this is To understand these sacrifices, understand these things, we've talked about it a little bit before. The only way you can understand it is if you take a literal, normal hermeneutic in your study of Ezekiel. If you allegorize it or spiritualize Ezekiel, you can make it say anything you want to say. And a lot of pastors, a lot of seminaries don't want to deal with the literalness of the kingdom sacrifices. And so this becomes the challenge. But as you will see in this Ezekiel passage from 44-48, if you don't take them literally, you will then end up allegorizing and then giving them to the church somehow, someway. That's what replacement theology does. It somehow says, well, this is all satisfied within the church. because they really don't know how to deal with the sacrifices. Well, you have a temple, you sacrifice this, and so what I want you to do then is to turn to page 456. There are objections, and we want to go through these objections to the literalness of the messianic sacrifices. The first objection on 456, right in the middle of your page, If these are literal, the objection that comes from this is that these would mean that this is a return to a sacrificial system of Mosaic law which ended when the Messiah died and therefore violates all the New Testament teaches about the termination of the law as the rule of life. How would you answer the first objection? Is this a return to the Mosaic law? No. There are differences, there are laws, but these are the laws of the messianic kingdom. So it's not the same. Yeah, in that sense, it's totally different in one sense, because these are the laws of the Messiah for the messianic age. And yes, are there similarities? Of course there are. Just like there are similarities between driving laws between California and New York, but they're different states, they're different environments. And so the first objection we answer that is, is saying, no, this is different. The Ark of the Covenant, is the Ark of the Covenant in the temple? No, it's missing. Why? It's missing because of who's there, right? Messiah is there. There's no typology that's needed. The anti-type is there. And so there's no need for the Ark. There's difference in the ways things are handled. For instance, in the Mosaic law, only the high priest could go in once a year, one time on Yom Kippur. Well, under the Messiah's law in the Messianic kingdom, all the priests can go in there. All of them. And so there's differences. In the Messianic kingdom, all the priests are under the stipulation of who they can marry. So they have to marry virgins who are Jewish or widows of priests. And so that's a blanket for all of them. So there's things that are a lot different. And again, on page 457, I'm not going to get into it because there's a minutia of differences that Frutenbaum points out. You can take a look at that and see the differences, but That satisfies the first objective, is a different period, different sacrifices. Okay, let's go to page 458, the second objection. The measurements given by Ezekiel will not fit the Temple Mount and therefore cannot be literal. How would you answer that objection? Someone says, right now the Temple Mount would not fit Ezekiel's temple. It'll be there. It'll fit. So what's our answer? Because I say, well, then is Ezekiel wrong? Again, the debater we're debating is other Christians, by the way. We're not debating a secular person. Geological changes is the answer to that. When Messiah comes back, there are massive geological changes with his foot stepping on the Mount of Olives. It splits the Mount of Olives. And the whole topography of Israel is completely changed according to Zechariah 14 and other various passages. So the topography changes, therefore it lends itself that Jerusalem's topography will change. In fact, what we do see is that Jerusalem becomes the highest mountain on the face of the earth with a flat top on the top, which will be given enough space for Ezekiel's temple to be built there, which Messiah will be built. Let's move to the third objection. To believe in the reinstitution of blood sacrifices is heresy. How would you respond to that? Because you're believing there's going to be blood sacrifices in the millennial kingdom. How would you respond to a reformed replacement theology type of Christian who says that's heresy to say there's blood sacrifices? So that brings us to the third issue of ritual cleansing for ritual uncleanness, okay? So the first one there on page 458, the reason for the blood sacrifices in the messianic kingdom is first of all, to memorialize the death of Messiah, obviously they point backwards. And then on page 459, second, to restore fellowship with a millennial saint that has done any violation of any sin. So it restores fellowship. Third, ritual cleansing for ritual and cleanness. We talked about that at length one night. And then if you go over to the next page, fourth, on the very bottom, it says the privilege of life and physical blessing in the theocratic kingdom. And that's all spelled out. So there's basically four reasons for the blood sacrifices in the millennial reign. Now, we talked about it, that they are efficacious. Not in the salvation sense at all. Salvation is always by faith. Always. Whatever dispensation you're in. But even the Mosaic sacrifices were efficacious in the sense that they covered the sin of the individual. They didn't take away the sin. But Yom Kippur, atonement, means covering. So they covered the sin. But Jesus' blood takes away sin. That's the difference. Okay, so in this sense, they are efficacious for reestablishing fellowship with the Messiah and ritual purity. And we talked about that. The way we get ritual purity today, because we're a walking temple, the way we establish or reconnect in fellowship with Messiah is how today? First John 1.9, because we're a walking temple, we defile our own temples. The way we cleanse our temple is confession of sins. Homo legeo, you say the same thing God says and you confess that, that cleanses the temple, purifies and reestablishes fellowship. Now when the Shekinah is back on earth, You have a real temple and that fellowship and purification must be done by blood sacrifice. Tell me this, right now, what is the blood sacrifice that's reestablishing your fellowship when you're out of fellowship and your ritual purity? What is cleansing you? So if I go out and rob a bank right now, okay, and I steal a million dollars, and I come back and say, guys, I really blew it. I stole a million dollars. I need to give this back. If I confess those sins, He is faithful and just to forgive me of those sins, but it says this, and cleanse me from all unrighteousness. How am I cleansed? Is that retroactive? I understand positionally all my sins have been forgiven when I accept Messiah because he died for all my sins on the cross. But there's a present cleansing though that happens when I confess. And what is cleansing me? Because if in the millennial kingdom the only way to get my fellowship re-established is to sacrifice a bullock or a lamb or whatnot, it's blood. What is now cleansing me? Currently. Obedience? No. How is Jesus Christ cleansing us? Is it retroactive? Because this is a key thing you need to understand. Is it retroactive, back to the shedding of His blood on the cross, or is there a current cleansing that happens now as you confess? Ah, justification. Let's keep that in that category. But what I am talking about is fellowship. Sanctification. So you're absolutely right. Justification cleanses you past, present, and future. But I'm positionally declared righteous because of the shed blood and the atonement of the Messiah. But now I'm moving into a different category, and so is what's being taught here about the Millennial Kingdom. I'm moving into the category of sanctification, of me progressively being saved. So there's three tenses of salvation. I am saved, justified, I am being saved, sanctified, and I will be saved, glorification. You have to know all three tenses. We're saved, justified, but sanctification is about me being conformed to the image of Christ, right? And then glorification is that ultimately I'm saved from everything, a new body, the whole thing. Okay, so you have the three tenses. What I'm talking about is the second tense. I am being saved, so to speak. I'm already saved in one sense. If I died, I would go to heaven. But being saved in a progressive sense means that I'm being conformed to the image of Christ. I'm daily being conformed to His image. And when I stop being conformed to His image because of sin, I must be then cleansed again in order to restart in my fellowship. How do I get cleansed? and reestablished so you said right if I confess my sins he's faithful and just to forgive me of my sins and then cleanse me from unrighteousness where or what cleanses me Holy Spirit with what without the shedding of blood there is no remission of sins according to writer of Hebrews chapter 9 So something must be cleansing me currently. If I'm in the second phase, I am being saved. There's something that must currently happen. Okay, now I'll give you the hint. It's in the same chapter as 1 John 1, 9. Verse 7, but if we walk in the light as he is in the light, they're talking about fellowship, right? We're in fellowship now. We have fellowship with one another and that extends horizontally to our brothers and sisters and the blood of Jesus Christ, his son, cleanses, present tense continual, us from all sin. Did you see that? Without the shedding of blood, your sins are not forgiven. The Greek is telling you at present tense, if you come back into fellowship, what cleanses you, when he says he cleanses you from unrighteousness, is that the blood of Messiah is then constantly cleansing you if you confess. Now again, this is not for, like, you have to understand what I'm not, I'm not saying just, I'm not talking about justification. I'm talking about sanctification. I'm talking about fellowship. In order to get back into fellowship, if I was under the Mosaic law, I would have to do a fellowship offering. If I'm in the millennial reign of Messiah and I want fellowship back again as a mortal, I have to do a blood offering. I have to do a blood sacrifice. Now that I'm in the church age, I am a walking temple, and if I get out of fellowship with Messiah, I don't need to bring a sacrifice, because His sacrifice, His blood, will constantly cleanse me if I confess and ask for forgiveness. And then once I do that, His blood cleanses me from that sin, and then fellowship can come back, if that makes sense. That's the transaction that's happening when you confess your sins. Yeah, that's a different animal. Yeah, that's a different, that's a whole other ballgame, man. Because the problem with them, Jim, is they confuse justification and sanctification. They actually blend the two. So whereas we're trying to establish our fellowship, not ultimate salvation, but we're establishing our fellowship, they would blend fellowship with salvation and say, Jim, you have to do these works in order to be saved, ultimately. And that's the mistake. Yes. And this goes back to the night before the crucifixion when he was washing the disciples' feet. There's a picture being given in that passage. It's a picture of servanthood. But remember the interaction between Messiah and Peter. He says, I just need to wash your feet. And he goes, no, don't do that. And he goes, if I don't wash your feet, you have no part with me. What did he mean to Peter? You have no part with me if you don't let me wash your feet. You're not saved. You're lost as a ball in high weeds. You're condemned to hell. What did he mean by that? You have no part with me if you don't let me wash your feet. You don't have fellowship with me if you will not let me wash your feet. And then Peter responds wrongly and says, well, wash my whole body, right? And he just, he doesn't get it. And he says, no, no, no, no, no, no, Peter. And he makes a declaration. You are all clean except one. Talking about Judas. What did he mean by you're all clean? You're all saved. So then now I understand what he means. If I don't wash your feet, you have no part with me means you won't have fellowship with me. You're ultimately saved, Peter, but I have to wash your feet. What does it symbolize, the feet having dirt on them? It means as we walk in the world, we pick up stuff on our feet, the dust of the world, so to speak. Dust is symbolic of judgment and sand, the serpent eats dust, right? Dust is always bad, right? So you pick up dust on your feet and you must wash your feet. Therefore, the imagery there is with Peter of Messiah must wash your feet. Now take that to 1 John. Do you see the connection? The connection of 1 John and that situation with Peter is linked together. What did that water symbolize washing the feet? the cleansing of the blood of the Messiah in confession as you homologeo, say the same thing he does, and that restores your fellowship. So nothing really has changed. If we switch from here and we go to the Millennial Kingdom, it's the same thing. It's just the mechanics are different. You're doing it with an animal. And then in the Mosaic period, it was with an animal. It was blood. Without the shedding of blood, there is no forgiveness. And so that might seem a little confusing, but this is the way you start understanding the millennial reign and understand these sacrifices. Otherwise, it won't make sense to you. It's not for salvation. It's never salvation. Even in the Mosaic period and the Messianic period, it was for fellowship, ritual purity, and things of that nature. That was it. To take it any further than that is to go beyond what was meant. No, no, we're exempt from it all. The Gentile mortals. We are, I'm sorry about that. We are exempt because we're glorified at that point. We don't need ritual cleansing. We don't need purification. We have perfect fellowship because we're glorified. So what I'm talking about is the mortals living in the kingdom. if that makes sense. It's mortals. We are on a whole different plane, man, at that game. But right now, we're in that similar situation, though, as far as confession and cleansing. Okay, any other questions? The Catholics blend justification and sanctification and they get a muddy mixture and it ends up being a workspace salvation. Sanctification, you can be saved and be messed up out of fellowship, right? You know that. You can be totally goofed up, but still be saved and still go to heaven. Now, what happens if your sanctification gets messed up? What could happen? You lose fellowship. You lose rewards, and you're going to lose temporal blessings. That's how it is. But you don't lose ultimate salvation, because we believe that if you're justified, you're justified by faith alone. Okay. That's it. But it will affect how you're glorified, though, in your sanctification, because you're going to be rewarded for that. So keep your categories separate, and then you'll understand what it's aiming at. It has a different function. It's the same blood. Now, to understand, we can only go so far in understanding, you know, is there a fountain of blood, of Messiah's blood in heaven? I don't know. He did take his blood to heaven. There is one sacrifice, and so we're talking in spiritual terms, I guess, but then you have to then understand what's, if I'm in justification, then I know my sins, past, present, and future have been justified, forgiven, ultimately. But then in sanctification, I have to deal with how the blood currently, even though it happened 2,000 years ago, how it currently affects me now in fellowship, I guess. It's a different purpose. The same blood, different purpose or different function for where I'm at spiritually with the Lord. How that transaction happens, that's only God knows. But there's a deal. I have to deal with it because he states it. So he's wanting me to understand something. Okay, question. Anytime you sin, it brings the penalty of death. And the longer you live in sin, the more death is introduced into your life, the principle of death, physical death. And that's why it's important to quickly confess those sins and get them cleansed. Because the longer you live like that, the more you die, the quicker you die. I know people say, well, the good die young and stuff like that. And I've heard that saying, but that doesn't match with what scripture says. It doesn't matter. Now we're not talking about the fall or anything like that because the fall affects us in different ways and stuff like that. The general principle of scripture is if you get caught in sin in a protracted period of time where you do not confess it and you just go unrepentant, you are introducing the death principle into your life and somehow physically you will get messed up. you will start getting sick and some people have died early death because they won't stop. Now, we understand like when people do drugs or people, you know, do stuff that harms themselves that they can end up in an early grave. But the death principle, if you read James chapter 1, chapter 5, if you read 1 John and what chapter 5, he says there's a sin unto death. I don't pray for that. Why would he say that? Why would he say there's a sin unto death and I'm telling you not to pray for that if someone has that? What's that about? That's odd, isn't it? He would say, don't pray for that if someone has that. Let me read a text. If anyone sees his brother sinning a sin, which does not lead to death, he will ask and he will give him life for those who commit sin not leading to death. This is 1 John 5, 16. So you see a brother who's sinning, but the type of sin that they're doing won't lead to death. And he will ask, and he will give him life for those who commit sin not leading to death. There is sin. in general, leading to death. I do not say that he should pray about that. All in righteousness is sin, and there is sin not leading to death. So how am I supposed to know whether or not someone has got themselves in a sin that's going to lead to their death? How would I know? And he says, if they're doing it, don't pray for them. Yes, the issue then is they're unrepentant of it. They're unrepentant, they won't stop. If somebody won't stop, eventually what they're doing will kill them or God will. God will just take them home. I do not say that he should pray about that. Okay, so let's take Ananias and Sapphira as a first example right out of the box. Ananias and Sapphira come to Peter, boom, boom, boom, they're lying to the Holy Spirit. He tells them, what does Peter do with them? Hey man, you guys repent and let's get right, man, and let's make sure we don't do this anymore. Did he do that? What did Peter do? He exercised his authority as an apostle and killed them right on the spot. Why? Yep, and they didn't. And what's the key in this? They were unrepentant for what they did. Now again, you and I don't have the power of Peter and the authority of Peter, obviously, but he knew something that what Tom was pointing out, they were unrepentant and he killed them right on the spot. He exercised church discipline in the ultimate sense. Okay, what happened to the Corinth believers? Some of them were taking the Lord's suffering in an unworthy manner. And he says, that's why some of you are sick, death principle. And some of you have died, death principle ultimately. What was going on there? They weren't repentant. They wouldn't stop. Okay, let's go to another passage if I can find it. I wrote to you in my epistle not to keep company with sexually immoral people, yet I certainly did not mean the sexually immoral people of this world, unbelievers, or with covetous or extortioners or idolaters, since then you would have no need to go out into the world. So I'm not talking about unbelievers, he says. But now I have written to you not to keep company with anyone named a brother who is sexually immoral or covetous or an idolater or a reviler or a drunkard or an extortioner not even eat with such a person For what I have to do what for what have I to do with judging those who are on the outside? Do you not judge those on the inside? But those who are on the outside God judges therefore put away from yourselves the evil person And then before that, 1 Corinthians chapter 5, 9 through 13, in verse 5 of chapter 5, delivers such a one to Satan for what? The destruction of the flesh that his spirit may be saved in the day of the Lord Jesus. What did he mean by that? For the destruction of the flesh, Paul's saying, kick the immoral brother out of the church because he's unrepentant. Why? Because so Satan can pound him and destroy him if he doesn't repent. It will ultimately lead to Satan killing him. Because you move out from the authority of the church, you're vulnerable, and Satan has the ability then to kill you if you are unrepentant. God will use the demonic realm to kill you. okay? If you don't repent, then he says that his spirit may be saved in the day of the Lord Jesus. What does that have to do? That if he does repent, and gets right, then his fellowship gets restored, and the day of the Lord Jesus is what? It's the Bema Seat. That's what he's talking about. The ultimate goal that Paul wants to get for this guy is not to kill him, it's to redeem him back. It's to bring him back in the fellowship, so then he can be rewarded eventually at the Bema Seat of Christ. That's the ultimate goal. And he goes, I don't want him killed, so then he loses everything. I want him to come back, and that he can stand before Messiah and be rewarded for whatever life he lives after this. He wants him to repent, okay? What's going to get him motivated to repent? The destruction of his flesh. The death principle that will ensue if you're unrepentant. Now this doesn't go for unbelievers, by the way. This is only for believers. That's the whole context of here. So now you start seeing that there's a different game being played that most people don't understand. If believers play fast and loose with sin and decide to say, I'm gonna live the way I wanna live, good luck, you're gonna end in an early death. Not all the time, but again, don't look at everybody, well, if they die young, that there must be sin in their life. No, that's not what we're saying. That believer will know. So you have to discern before you, he says, I don't ask that you pray for that. You have to discern, is that a sin that leads to death? This old boy in Corinth was doing what with his stepmom? He was having sex with his stepmom. Thank you very much. And what did Paul do? Put him out so he can come back. So you have to then discern whether or not it's a sin unto death. And he says, if you find that it is, I'm asking you not to pray for that. That's a little hard. So in terms of the prayer, what is 1 John telling you not to pray about? So let's say he gets sick. Let's say the person gets sick. Let's say they get in a car wreck. Let's say something happens to them. I don't know. Would you pray, God, please heal them. God, help them to not lose their leg. God, help them not to lose their arm. Do whatever it takes to wake this individual up. Oh, that's a different prayer than the prayer of health. And God knows how to discipline his own children, according to Hebrews 12. He certainly knows how to spank them. The problem is, we get in the way of the spankings. We think it's compassionate, we think it's loving, we think it's grace and mercy to, here's the big paddle coming in from God, ready to swat them on the rear end, man, hard. And you know what we do? We put our hand there and we take the blow. And a lot of Christians get in the way of the woodshed spanking they should get because people are guarding them. People are still fellowshipping with them. People are still putting their hands there. Oh, we'll pray for your health, oh yeah. Maybe that's not what you need to be praying. Maybe you need to cut them off. Maybe, Father, wake them up, whatever it takes to get them out of their unreality. That's a tough prayer, right? Do what it takes. And that's not a prayer that anyone likes to pray. But what would be worse? We're talking about believers. They're not gonna lose salvation. What does Paul not want to happen to the guy in Corinth that's having sex with his stepmom? He wants him to repent for what, though? He says when he stands before Jesus, on the day of the Lord Jesus, the day of the Lord Jesus is the Bema Seat. It's the judgment seat of Christ. What does Paul want out of that? He's already talked about, we must all appear before the judgment seat of Christ. He's already talked about this in 1 Corinthians. He wants the individual to be, it's not, the term saved is being used in the text, and it's not in terms, not in the salvation sense of ultimate. It's saved for something else. What would you want if you had a believer in your life, you know that they can't lose salvation, so if they die, they're gonna go to heaven, but there's gotta be something different that you're wanting them to come back for. Fellowship with the Lord, but what does fellowship do for them personally? Rewards, personal blessing. We don't want them to die like Ananias and Sapphira. We don't want them to be unrepentant because when you're unrepentant and you die in that state, you lose rewards. See, this whole thing about rewards is a big deal to the Apostle Paul. It is a major theme in his life. For some reason, Christianity has been sold, it's all about salvation. If you're saved, then I guess we're okay, we got your fire insurance. But not to the Apostle Paul, it meant something different. That was just the beginning. The next stage is rewards and blessings that come and accompany with fellowship. He wants this individual to come back into fellowship. because he's going to lose rewards. He's going to shipwreck his faith. He's going to be disqualified for the prize. He's going to lose his inheritance. That's the whole theme that Paul's building on. So the same thing would be our motivation for a wayward child or a relative or whatever that gets themselves in the sin. We want them back so they don't lose rewards because they might've got saved at a VBS when they were 12. That's justification though. So there's going to be a lot of believers that are in heaven that obviously were justified and got saved, but they don't have any rewards. Because that's all they have. They lived their life in sin the rest of their life. They never repented, and they never got straightened out with the Lord. Hence, they lived a life out of fellowship with God. That's very tragic. Very tragic to get saved and then not live for Him.