CHAPTER 9 HOLY HOLY HOLY
In previous studies we have discussed the indisputable link which exists between God's Word and His will. We are now going to take a closer look at the relationship which exists between God's will, holiness, and the redemption of our bodies, ie. being alive and remaining when Jesus returns without our first having tasted of physical death.
In regards to the overall topic of holiness, there can be no doubt that it is God's will for us to be holy. In addition to I Pe.1:15 & 2:5&9; Lev.11:44-45; 19:2; 20:7&26, & Nu.15:40, we have the direct statement of I Thes.4:3 which says: "It is God's will that you should be holy...". However, the importance of holiness lies not so much in what is sometimes perceived to be the purely legalistic requirement to be holy, but in the relationship which holiness bears to the promise of I Cor.15:51 which tells us that "... we will not all sleep."
There can be no doubt that since God has commanded holiness on our part, we are to be holy. But, the reason for this command is seldom discussed. And it is that reason which we are going to delve into in this study. When we understand the reason behind this command, then we will see its relationship to physically walking with the Father in the garden in the cool of the day which we first discussed in Chapter 1 of Needful Things. Once we have done so, holiness will no longer be something which we have to do, but it will begin to become a part of our very being.
In their attempts to comply with the letter of I Thes.4:3, some groups have established a list of "Do's and Don'ts" which they say believers must follow in order to prove their holiness. Failure to adhere to these requirements usually carries with it the penalty of being ostracized. Yet, such rules, no matter how righteously motivated, only deal with the symptom of our sinful nature. They do not, nor can they by their very character, affect the root of that nature (Col.2:20-23). In regards to such rules, we must always be cognizant of the warning found in Gal.2:21, which says in part,"...if righteousness could be gained through the law, Christ died for nothing."
Remember, "... the letter kills, but the Spirit gives life" (II Cor.3:6). It is those who are led by the Spirit of God that become huios -that is mature manifested sons of the Most High. (For a more detailed discussion of this topic, see Chapter 8 of The Last Enemy.) True holiness is not based upon outward expressions alone. Such expressions could merely conceal an unregenerated mind; whereas true holiness is founded upon a renewed mind which by definition will lead to actions which are not in conflict with the Spirit (Col.3:2 and Ro.8:5-6).
If in fact holiness is dependent upon, or has its foundation in our mind, then there must be a direct link between the work of the Holy Spirit, who deals with the salvation of our soul (mind), and holiness. (See Chapter 2 of Needful Things.) Rev.22:11 says "... let him who is holy continue to be holy." The Greek verb used therein is hagiazo and is derived from the adjective hagios (# 40 Strong's Concordance). This word means "dedicated to God, consecrated to God, set apart for God - EXCLUSIVELY HIS, pure, sinless or upright." (see Strong's Concordance and both Thayer's and Bauer's Greek, English Lexicons of the New Testament) In the case of hagiazo then, holiness is the act of being "brought into that state of perfection." Hagiazo is translated many times in the KJV as "sanctified." Rev.22:11 has been cited here to show that it is also correct to translate it as "holy", which in fact many other translations do. Simply put, the point is, hagiazo, be it translated "sanctified" or "made holy," is a PROCESS which is accomplished "by the holy Spirit" (Ro.8:15). Both I Pe.1:2 and II Thes. 2:13 show us that it is through the "sanctifying (hagiamos - Greek noun) work of the Spirit and through belief in the truth" that we are saved (parenthesis added). Note, belief in the truth relates to faith, and according to I Pe.1:9 the goal of our faith is the salvation of our souls.
Sanctification, or the process of becoming holy, is ongoing in nature. Heb.10:4 verifies this when, while referring to Christ's work, it says "by one sacrifice He has made perfect forever those who are being made holy." (emphasis added) In II Cor.7:1 we also see the present progressive nature of holiness wherein we are told to "purify ourselves from everything that contaminates body and spirit, perfecting holiness out of reverence for God." (emphasis added) Notice carefully that it says WE are to do the purifying. That requires action on our part.
As we have seen, purity is part of the very definition of holiness, and we can therefore see why I Thes.4:7 directs us to refrain from impurity and live a holy life. Purity of soul (mind) comes about through obedience to the Word of God (Ps.119:9 and I Pe.1:22). Jesus prayed in John 17:17 that we would be sanctified (hagiazo) "... by truth; Your Word is truth," and we know from John 16:13 that the Holy Spirit is the very Spirit of Truth. Furthermore, we are directed in Eph.4:23 "...to be made new in the attitude of your (our) minds" putting on a new self "... created to be like God in true righteousness and holiness." (emphasis & parenthesis added). As we have said numerous times before, the transformation of our physical bodies is dependent upon the renewing of our mind (Ro.12:2). The mind which is controlled by our old Adamic nature will lead to death; whereas, the mind (soul) which is made pure, dedicated to God ie. exclusively His, is life (Ro.8:6).
As we continue in this study it is important that we keep in mind the totality that this dedication of our life to God, which is known as holiness, implies. Remember that part of the definition we saw said that holiness is an "exclusiveness of consecration." Notice carefully the condition precedent to the hundredfold return promised in Mk.10:29. "...(N)o one who has left home or brothers or sisters or mother or father or children or fields for Me and the gospel will fail to receive a hundred times as much in this present age... and in the age to come eternal life." (see Matt.19:29 and Lk.18:29) This is not to say that those who do less than give up everything for God shall get nothing; however, it does say that the hundredfold return goes only to those that do.
This same concept would also explain why the same seed which falls on good soil as recorded in Matt.13:8 produces different returns, some thirty-fold, some sixtyfold, and some a hundredfold. Remember, we have all been given the same measure of faith (Ro.12:3), but the degree of dedication and commitment with which we use the measure given us will determine the return or abundance of the crop which is produced. The point is, if our priorities are correct we will be exclusively His. And with this exclusiveness of commitment comes the hundredfold return.
There are two parables Jesus related which reveal God's attitude concerning our priorities. In the parable of the great feast, as set forth in Lk.14:15-24, we see that those invited to the banquet were unwilling to attend because of business considerations. One had to inspect his field (vs.18) and another had to try out his new team of oxen (vs.19). The master of the house was angry to have been snubbed in such a way and in verse 24 we hear him say, "...not one of these men who were invited will get a taste of my banquet." Note, vs.15 likens this unto the feast in the kingdom of God, which may be read to imply that this is dealing with more than basic salvation.
The banquet parable in Matt.22:14 relates a similar situation with the invitation refusals being described in verse 5. However, vs.11 adds something which is often overlooked. As we saw in verse 1, this banquet has been likened unto the kingdom of heaven. Those to whom the invitation had been extended refused and suffered the consequence back in verse 6, yet we see that by verse 10 the wedding hall was now full. Now however, verse 11 tells us that there is someone in the wedding hall, ie. the kingdom of heaven, who is not dressed in proper wedding attire and is therefore unceremoniously removed.
According to Rev.19:8 the proper wedding attire is "fine linen, bright and clean," which stands for the "righteous acts of the saints" (see Ps.132:9; Col.3:12; Rev.3:4-5 & Rev.16:15). Isaiah 5:16 tells us that "the holy God will show Himself holy by His righteousness" and we have just seen that our righteousness is exhibited by our actions. It is true that actions which appear righteous may very well not be the result of a regenerated mind but mere surface attempts of an unregenerated mind to cover up. But it is also true that "God's chosen people, HOLY and dearly loved," will clothe themselves with righteous acts (emphasis added).
Matt.10:37 pointedly says "anyone who loves (philo) his father or mother more than Me is not worthy of Me; anyone who loves (philo) his son or daughter more than Me is not worthy of Me; anyone who does not take his cross and follow Me is not worthy of Me" (parenthesis added - see also Lk.14:26-27). We do not crucify Jesus daily, but there is a part of us which must be killed. Paul said he died daily (I Cor.15:31), and that it was his earthly nature that was being crucified (Col.3:5 & Gal.5:24).
When that nature is totally destroyed, then we will be totally Spirit led (Col.3:2 & Ro.8:5-6). Failure to crucify that nature makes us unworthy of Him. Lk.14:27 tells us that we must give up our own psyche (here translated "life", but normally translated "soul") if we are to qualify as His disciples. We see in Mk.8:34-37 that the crucification of our old soul (mind) is a requirement for those who would follow Christ. Just as important though, we should take notice that the physical transfiguration of Jesus took place immediately after He taught us" "Take up your cross." Our transfiguration will not occur until after we have crucified that old nature. (For a more detailed discussion of this concept see Chapters 2 & 4 in The Last Enemy)
The ejected guest was improperly attired at the wedding banquet. As set forth in Matt.22:12 he was speechless at being ejected. Perhaps we could also say that he was shocked at being thrown out. He shouldn't have been though, for I Cor.4:2 states that "...it is required that those who have been given a trust must prove faithful." We have been given the name of Jesus (John 17:11) and the Spirit of God (Acts 2:4), and we must therefore prove faithful. Both Matt.25:29 and Lk.12:48 tells us that those who do not use that which they have been given will lose even that which they had at the beginning. TO RECEIVE WHAT GOD HAS PROMISED WE NEED TO PERSEVERE IN DOING GOD'S WILL WHICH INCLUDES WALKING IN HOLINESS (Heb.10:36 & I Thes.4:3). We shouldn't forget that one of His promises, found in Ro.8:23 includes the redemption of our bodies, and this promise is contingent upon our persevering in holiness. Heb.9:27 tells us that it is appointed unto all men once to die. If we fail to crucify the old nature and die in that manner, then physical death may be the only alternative, even if we are in the last generation.
The overcomers who are alive and remaining, and who have purified themselves, will, as the united body of Christ, come from Mt. Zion. For a more detailed discussion of these concepts see Chapters 7, 8 & 9 of The Last Enemy. There is however one virtue which is not discussed in these chapters which will be exemplified by the overcomers of Obadiah 21, and that virtue is holiness. Remember, Eph.5:27 clearly states that the church Christ returns for is "without stain or wrinkle or any other blemish, but HOLY and blameless." (emphasis added) This should not surprise us, for the same thing is clearly prophesied in the Old Testament as well.
According to Joel 3:17 and Obadiah 17, Zion is God's holy hill. Now, Ps.15:1 asks this question, "Lord, who may dwell in your sanctuary? Who may live on your holy hill?" (emphasis added) It then unhesitatingly answers by saying, "He whose walk is blameless." Likewise, Ps.24:3 asks us, "Who may ascend the hill of the Lord? Who may stand in His Holy Place?" Again, we are then given a similar answer, only this time the Psalmist expands upon the idea of blamelessness by saying "He who has clean hands and a pure heart, who has not lifted up his soul to an idol." Notice carefully that we are again faced with the concepts of purity and soul.
Now turn to Isaiah 35:8-10 which says in part that:
"...a highway will be there; it will be called the Way of Holiness. The unclean will not journey on it; it will be for those who walk in that way... THEY will enter ZION with singing, everlasting joy will crown their heads..." (emphasis added)
It must be clearly understood that we are not talking about dying and going to heaven. Dan.12:10 states that in the end times "...many will be purified made spotless and refined, but the wicked will continue to be wicked. None of the wicked will understand, but those who are wise will understand." This Holiness Highway, which leads to Zion, is to be walked on now, not just when we get to heaven.
I would like to ask you to consider this for a moment. As we shall see in Chapter 14, Zion is the highest hill in Jerusalem, and we know that Jerusalem is in Israel. If this information is applied to the concept of Spirit salvation, Soul Salvation, and Body salvation, we see that the Spirit is represented by the larger entity - Israel. The Soul is represented by the smaller unit known as Jerusalem, and the Body is represented by Zion. Returning to Isaiah 35:8-10 we see that it is those who walk on the holiness highway that enter Zion, not those who take side trips or abandon it altogether. The end-time Feast of Tabernacles as discussed in Zech.15:21 is celebrated with vessels that are "Holy to the Lord." We are to be such vessels, holy and pure (II Tim.2:21 & Prov.25:4). Our physical transformation, the very redemption of our bodies which will enable us to stand (bow) before the Father without first tasting of death, will be the end-time Feast of Tabernacles celebrated only by holy vessels. (This topic is discussed in greater detail in Chapters 2,4 & 5 of The Last Enemy)
I believe that a relationship between holiness, (exclusive consecration to God), and dwelling on Zion, (celebrating the Feast of Tabernacles with the Father), has been clearly indicated by the verses we have thus far examined. These same verses have also shown us that a requirement of commitment on our part exists as a prerequisite to receiving from God after our initial salvation experience. By examining the relationship between Jonathan and David, David and the priest Zadok, and the descendants of Zadok as discussed in the Book of Ezekiel, we will see that the holiness we have been speaking of is a requirement for the physical salvation, or redemption of our bodies, as opposed to the initial salvation of our soul which we experience when we accept Jesus as our Lord and Savior. This requirement for action on our part would explain why Paul says in Phil.2:12 that we are to "...continue to work out ... (our) salvation with fear and trembling, for it is God who works in ...(us) to will and to act according to His good purpose." (parenthesis added) And we now know that part of His purpose for us is to walk in holiness.
The example of Jonathan and David's relationship is often times cited as the epitome of the type of Christian love which we are to express towards one another (I Sam.18:1&3-4 and I Sam.20:17&41). As can be seen by looking at these verses, there is a oneness which they shared on many levels. In addition to this, Jonathan was courageous when attacking the Lord's enemies (I Sam.13:3&22 and 14:6), and he willingly put his life in God's hands while on the battlefield (I Sam.14:12). In II Sam.1:23 David describes his friend as stronger than lions and swifter than eagles. It would therefore appear that Jonathan, both personally and through his relationship with David, exemplified most of the virtues listed in II Pe.1:5-7. However, there was one fatal flaw in Jonathan's personality, and that has to do with the exclusiveness of his dedication to God.
If you will turn to I Sam.10:1 you will see that Samuel anointed Saul as king over Israel. However, by the time of Chapter 15 Saul had disobeyed God's command, and even lied to Samuel about doing so (vs.3,9 & 13). Because of this, God rejected Saul as King and anointed David in his stead (I Sam.15:26 & 16:23). Saul was not exclusively consecrated to God. In fact, he showed more fear of the people than of the Lord (I Sam.15:24). Fear is a state of mind which can lead to rebellion against God. Saul was guilty of rebelling against God, and that rebellion was likened unto the sin of divination and idolatry (I Sam.15:23). At this point please recall that Ps.24:3 told us that we will not stand on God's holy hill if we offer our soul to an idol and Saul's rebellion was likened unto idolatry. Needless to say, idolatry is about as opposite of holiness as you can get (Col.3: 5).
Having laid this foundation, we can now see the emergence of Jonathan's weakness. According to I Sam.20:32-33, Jonathan was well aware by now that God's anointing had left Saul and was with David. However, where was Jonathan during David's time in the wilderness? Jonathan apparently was unwilling to choose God over his father, which, as we saw in Lk.14:26, would have made him unworthy of Jesus. Perhaps it might simply have been said that Jonathan was unwilling to trade the comfort of the palace for the cave at Adullam (see Chapter 4), but that also would have prevented him from being worthy of being called a disciple (Lk.14:33).
Looking at these things in the best of all possible light for Jonathan, it might be said that he was simply hoping to someday soften Saul's heart towards David so that Saul would accept this new move of God. While we will explore the issue of misplaced loyalty in Chapter 15, let me simply state that to often men have been more loyal to a past move of God, than to God himself. How long should Jonathan have tried to get Saul to change before he physically left him?
Remember, Jonathan could have continued to pray for Saul without physically remaining with him. Should he have left after the 1st time Saul tried to kill David (I Sam.18:11), the 2nd time (I Sam.18:21), the 3rd time when Saul ordered Jonathan himself to kill David (I Sam.19:1), the 4th time (I Sam.19:10, the 5th time (I Sam.19:11, or perhaps it was when Saul ordered the slaughter of God's priests (I Sam.22:18)? Again, giving Jonathan the benefit of the doubt, perhaps it should have been after Saul tried to kill David the 4th time because that occurred after Saul had supposedly been reconciled to David (I Sam.19:7. The point is, Jonathan would not give up either his father, his possessions, or the old way of doing things in order to totally follow God. Even though he was courageous, trusting of the Lord, swifter than eagles, and stronger than lions, he was not exclusively God's vessel.
I am sure that Jonathan thought he was doing the correct thing. However, the fact remains - he could not remain with Saul- thereby avoiding the commitment required to go through the purification in the wilderness, and still have all the benefits of God's anointing, even though he thought this was indeed possible (I Sam.24:20). When Saul was killed, as recorded in I Sam.3: 16, Jonathan died with him, and his body was hung on the walls of Beth Sham, the Philistine city which was a center of worship for the false God Astaroth.
There were many Israelites who did not go into the wilderness with David, but benefited from his reign as king after Saul's death. But how many of them were in the position of knowing what was going on? How many of them understood the fact that the anointing had really transferred to David? Jonathan was privileged to such information, and he actually shared David's vision (I Sam.23:17), yet he did not prove totally faithful to the trust which had been given him. We must remember that to whom much is given, much will be demanded (Lk.12:48), and God has given us His Spirit to reveal all things to us (I Cor.2:10).
We are in the position of Jonathan in that much of the vision has been revealed unto us and we must therefore prove faithful to the trust God has given us. There is no doubt in my mind that Jonathan was "saved" and that we will some day all meet. However, Jonathan physically died because his loyalty was not totally directed towards God. He did not walk in total, exclusive dedication to God. He did not walk exclusively on the "way of holiness" and therefore could not physically share in what God had promised. Remember, even if Jonathan hadn't started out with David when he went into the wilderness, he could have joined him on numerous occasions and thereby avoided the fate which awaited Saul. Had Jonathan followed God's anointing he would not have been physically present with Saul fighting a losing battle in a lost cause.
Let us now turn our attention to a group of men who, unlike Jonathan, chose to go into the wilderness with David rather than remain with Saul. After David's time of purification we see that Joab, Zadok, Abithar, and Benaiah held important posts in David's administration (II Sam.8:15-18 & 16:24), Joab was David's nephew, being a son of his sister Zeruiah (I Chron.2:15-16), and was most likely with him from the time of Adullam (I Sam.22:1). Even if he was not with David during the whole time in the wilderness, he was often seen fighting by his side (II Sam.2:13). Zadok is first mentioned in II Sam.8:17, but because of his co-equal position with Abiathar (II Sam.20:25), most scholars feel that he was with David at least as long as Abiathar who was the sole survivor of the murdered priests of Nob (I Sam.22:20). Benaiah is one of the illustrious mighty men of David and served with him as one of his bodyguards (I Chron.11:22-25).
Note first of all that the priests who stayed in Saul's service were killed by the very man whom they served as king (I Sam.22:18-19). It cannot be said that they were ignorant of the political events surrounding David's and Saul's relationship even though they claimed to be (ISam.22:15). Samuel the prophet publicly anointed David back in I Sam.16:1&13. Furthermore, the series of prophecies which took place with David, Samuel, Saul's men, and finally Saul himself, as recorded in I Sam.19:18-24 did not escape the notice of the general public. The point is, these priests had no excuse for being ignorant of what was happening regarding the anointing of God passing from Saul to David. This is especially so when they, of all people, had only to inquire of God. The priest who survived, namely Abiather, is the one who went into the wilderness and joined David and Zadok (I Sam.22:23).
In studying these relationships we will learn that simply going through the wilderness once may not be sufficient because holiness, or consecration to God, is not a one time shot. Those who walk in true holiness will be willing to go back into the wilderness to follow God's anointing if that is necessary. When Absalom conspired against David, and David was again forced to flee into the desert, Abiathar and Zadok left the comfort of the city and their secure positions to again go with God's anointing (I Sam.15:14 & 24). They did not return until directed to by David (vs.29). At this time Joab also remained loyal to David, but both he and Abiathar were later to stray from the path of dedication and thereby suffer the consequence (I Sam.17:25 & 18:2).
After Absalom's rebellion, Adonijah, David's son by Haggith, decided to become King and gained the support of Joab and Abiathar even though David had sworn to make Solomon King (I Ki.1:5,7 & 17). Zadok and Benaiah were again willing to follow God's anointed servant even though David's other sons and the commander of army had thrown their support to Adonijah (I Ki.1:25). The physical circumstances said "Go with Adonijah", but as we well know God is not bound by physical circumstances.
Joab and Abiathar were to physically pay for their failure to adhere to the holiness highway even though they had, in the past, remained faithful. Joab paid with his life (I Ki.2:24) and Abiathar was sent into exile (I Ki.2:26). However, faithful Zadok became the head priest and Beneiah became commander-in-chief of the army in place of Joab (I Ki.2:35). While this may seem to be a harsh requirement, I Cor.4:2 says we must remain, or prove faithful, to the trust we have been given. Heb.10:36 told us we would receive from God WHEN we have persevered and done God's will. The requirement is not impossible though. After all, Zadok and Beneiah were able to comply with it, and were thereby rewarded for their efforts. Again, I would never say that Joab and Abiathar went to hell, but I am saying that their failure to remain holy, ie. exclusively dedicated to God, caused them to physically suffer.
The third and final example we will look at concerning holiness and "physical salvation" is found in Ezekiel chapters 44 and 45 wherein we again find the name Zadok. This time we will be dealing with the descendants of Zadok whom we first discussed in the previous chapter. It is here that we find the closest relationship between holiness and physically coming into - and then remaining - in the Father's presence.
Ez.44:10 states that the priests who ministered to the people rather than God, much like we saw Saul do, must bear the consequences of their sins. This does not mean that these priests were not "saved", or that they would never be used by God. For Ez.44:11 tells us that these same priests, who failed to walk in complete holiness, were to "serve in My sanctuary, having charge of the gates of the temple and serving in it ... (and) stand before the people and serve them" (parenthesis added). These priests were to be "... in charge of the duties of the temple and all the work that is to be done in it" (vs14). Yet, God was emphatic about one point, "They are not to come near Me as priests, or to come near to any of My holy things or My most holy offerings..."
There are many today who are used by God to lead others to the Lord, yet are not totally sold out to God themselves. They should take heed lest they forget this example, or ignore the warning of Ez.34:8-10 which says "…because My shepherds did not search for My flock, but cared for themselves ... I am against the shepherds and will hold them accountable for My flock." These present day unconsecrated priests may very well have the baptism of the Holy Spirit, and even walk in the gifts of the Spirit, but we should not forget that the gifts have as their main purpose the strengthening of the Church (I Cor.14:12&26). They are from God, but they are used in ministering primarily to the people, and hence are not reserved strictly for the "descendants of Zadok," but are for all the priests, even the unconsecrated ones. Therefore, we must remember that there is much more to holiness than simply walking in the power gifts of the Holy Spirit.
According to Ez.44:15-16 the "descendants of Zadok ... who faithfully carried out the duties of My sanctuary when the Israelites went astray from Me are to come near to minister to Me. THEY ALONE ARE TO ENTER MY SANCTUARY" (emphasis added). Those priests who remain exclusively His, and only those, may physically come before Him. We first saw this in Ps.24:2 and it is restated here; only the holy may physically appear before God. This does not mean that the sons of Zadok have no function to perform in regards to the people, but it is a different one from that performed by the other priests. According to verse 23, the sons of Zadok are "to teach My people the difference between the holy and the common."
The holy priests are further segregated by God as we see in Ez.45:3-4. Therein we are shown in greater detail how God's holy priests are cared for physically. The descendants of Zadok are given a sacred portion of land in which both the sanctuary of the Lord and the homes of the holy priests are located. According to verse 1, "the entire area will be holy." In fact, Ez.48:12 says it "will be a SPECIAL GIFT FOR THEM... A MOST HOLY PORTION, bordering the territory of the Levites," and it goes only to those priests "who did not go astray as the Levites did ..." (emphasis added, vs.11). It was God's desire to have these faithful priests with Him all the time. Notice carefully that the homes, the very dwelling places of these priests, were to be located on the holy portion which had been dedicated to God. They were to be continually in God's presence.
The name 'Zadok' means "righteousness," and that in itself should tell us something about immortality. In Chapter 11 of The Last Enemy we will go into more detail about this, but for now allow me to point out the fact that the priest to whom Abraham gave his tithes in Genesis chapter 14 was named 'Melchizedek', and he was made a priest by the power of an indestructible life, and is still declared to be living (Heb.7:16). The parallel comes into focus when we recall that the name Melchizedek means 'King of Righteousness' Like Melchizedek, we deal with physical immortality when we deal with Zadok. Another interesting parallel is that Melchizedek was king of Salem, which was an old name for Jerusalem, and Zion is located in Jerusalem. As we follow the example of Zadok and his descendants, and walk in the way of holiness, we find the road will lead to Zion. It is there that those who are alive and remaining, and have overcome as Jesus overcame, will rule and reign with Him.
Ezekiel's temple is not meant to indicate a real building. It is a prophecy of end-time circumstances. Some might be tempted to say that even if we fail to walk in holiness we need only confess such failure as sin, be forgiven, and then get "raptured" (holy or not) into the Father's presence. If this were the case, then we would avoid the time of testing, whose outcome may well be determined by our level of faith (Ez.14:12-14), our level of knowledge of the Most High God (Dan.6:23 & 3:26 and Ps.91:4), and our level of holiness. There can be no doubt that we are forgiven when we confess our sins, but so were the Levites of Ezekiel Chapter 44. Yet, they still did not physically go before the Father.
We cannot ignore I Thes 3:13 which says "... may He strengthen your hearts so that you will be blameless and HOLY in the presence of God our Father when our Lord Jesus comes with all His holy ones." (emphasis added). To appear with Christ in glory when He appears, as set forth in Col.3:4; that is, with a glorified body given us by Him without our first having tasted of death (I John 3:2 & II Pe.1:17), we must purify ourselves (I John 2:3). God has said that only those whose walk is blameless will dwell in Zion (Ps.15:1), and we can be assured that what He said will come about (Isa.46:11).
We must remember that it is those who are in the final generation who will have the opportunity to physically stand before the Father without first tasting death, and that the timing of this event is strictly up to Him. However, if this is the final generation, and walking in holiness is a prerequisite to the redemption of our physical body, then failure to take that journey along the way of holiness would bring the same results it brought Jonathan. All the priest named in Ezekiel Chapter 44 were "saved", but not all could physically enter the Holy of Holies. We are all priests (I Pe.2:29), but only those who have crucified their old Adamic nature and who have exclusively dedicated themselves to God will be allowed to physically minister before Him. Those who are seeking this level of dedication and consecration do not refrain from the activities listed in Eph.5:4,5&18; Ro.12:14-19; Ro.13:13 & 14:13; Gal.5:19; Col.3:5 and II Tim.3:1-5 because some denomination has created a list of specific human activities which they feel God was actually referring to when He gave us those verses. THEY REFRAIN FROM THOSE ACTIVITIES BECAUSE SUCH ACTIVITIES ARE CONTRARY TO THE NEW NATURE OF CHRIST WHICH IS REPLACING THE ONE WHICH IS BEING CRUCIFIED.
The desires of our sinful nature war against our soul (I Pe.2:11), and the soul that is given over to idolatry can not stand on Holy Zion (Ps.24:3) If like Jonathan, you have not yet begun walking that highway it is not too late to begin. If you start now, it will lead you away from the killing ground that destroyed Saul. If you are already on it, do not be like Joab and Abiasthar and fail to remain on it. Be like Zadok and his descendants and receive that "special gift" (Ez.48:12) from God, the Most Holy Portion which went to them only and was not shared by the unconsecrated priests.
Turn to Ez.44:18 and notice something interesting about the garments the sons of Zadok were given to wear. Everything was linen. "(T)hey must not wear anything that makes them perspire." You see, these priests had entered God's rest, which, as we have seen in the last chapter, includes God's physical rest. Gen.3:19 shows us that being provided for my the sweat of our brow is part of the curse, and for these priests, there is no more curse God told them and us in Ez.44:28, "I will be their possession." He will physically provide for them. "The best of all the first fruits and all your special gifts will belong to the priests..." (Ez.44:30), and as we have so graphically seen, those priests who thus stand before Him will have perfected holiness out of reverence for God. (II Cor.7:1).