It depends what is meant by “spiritual gifts.”

Some equate
“spiritual gifts” with magnificent spectacular miracles and wonders,
such as public healings or the calling down of fire from heaven. It is
true, of course, that Jesus Christ, when He was here on earth,
performed many spectacular miracles (Acts 2:22), and that some of the
early apostles of the New Testament Church were able to do likewise
(Acts 2:43: 5:12). We read that Christ did many more miracles than have
been recorded in the Bible (John 21:25). We are also informed that
people were even healed when Peter’s shadow fell on them (Acts
5:14-16). We are told that at the very end time, just prior to the “Day
of the Lord” and Christ’s return, His Church will be given the power to
perform spectacular miracles (Joel 2:28-31), and the Two Witnesses will
have the power to call down fire from heaven, when and if necessary
(Revelation 11:3-6).

We should also realize, however, that God
has wisely decided not to grant such spectacular powers to the Church
or His disciples all the time, because of very important reasons. We
read that John the Baptist, even though he was the greatest of all men
born of a woman (Matthew 11:11), did not perform ANY sign or miracle
(John 10:41). During His public ministry, Christ was at times very
careful NOT to perform miracles in public, or to have made His miracles
known (Matthew 8:1-4; 9:27-30; Mark 1:40-45; Mark 5:43; Mark 7:36; Mark
8:26). He even commanded the demons, as well as His disciples, not to
tell anyone that He was the Messiah–the Son of God (Matthew 16:20;
Mark 1:34; 3:11-12). He knew that once He was revealed as the Messiah,
it would be difficult for Him to preach the gospel openly (Mark 1:45;
Luke 5:15-16), and He said that the preaching of the gospel was one of
the reasons for His First Coming (Luke 4:43).

He also stated that
many of those who began to follow Him did not do so because they wanted
to learn the truth from Him, or because of His signs which He
performed, but because of the physical benefits which accompanied the
signs (John 6:26). It is true that the signs and miracles which He did
should have been enough evidence for the people, and for us today, that
He was and is the Son of God (John 10:25, 37-38; 20:30-31).
However, they were not sufficient in many cases (John 12:37; 15:24),
and when they were, they did not provide a lasting basis for the people
to stay loyal and committed. Even though His own disciples had seen His
signs and wonders, many of them left when they became offended by His
teachings (John 6:60-66). We also read, of course, that the public
miracles of Christ and the early apostles brought about persecution
(John 5:15-16; 11:45-53), preventing Him to “walk… openly among the
Jews” (verse 54).

We should also consider the possibility that a
lack of faith might prevent God from granting power to the Church to
perform public miracles. Even Jesus could not do many miracles among
those who did not believe in Him or God’s Power (Matthew 13:53-58; Mark
6:4-6).

Most importantly, however, is the realization that God
has a time table. He knows WHEN the time is right to give His end-time
Church the power to perform public miracles, which will, in turn,
invite persecution from Satan and those under his influence (Matthew
24:9; John 15:20). Right now, God is more interested in the Church’s
fulfillment of its ongoing commission to preach the gospel in all the
world as a witness (Matthew 24:14). At the same time, He warns us that
some will arise to perform miracles and signs, but they will DECEIVE
many (Matthew 24:11, 24). Even a charismatic religious figure, soon to
manifest himself on the world scene, will be able to perform public
miracles, but he will do so with the power of Satan, not of God
(Revelation 13:11-14; 2 Thessalonians 2:8-9).

Christ came to
proclaim the gospel or the good news of the Kingdom of God to the
people–mainly those in Judea. But He told His disciples that they
would preach the gospel in all the world (Acts 1:8), and that He would
give them the power of the Holy Spirit to be able to do that. He said
that His Church would do greater WORKS (not necessarily public signs
and wonders) than He did, as He would go to the Father (John 14:12). He
poured out of the Holy Spirit from on high which He received from the
Father (Luke 24:49). And we can safely say that Christ has already
fulfilled His promise in these days–the gospel of the Kingdom of God
is being proclaimed in all the world. This has been made possible
through the marvelous technical inventions of the printing press,
radio, television and the Internet. It was not Christ’s purpose at His
time to have the gospel proclaimed in many other countries, but He knew
that in subsequent times, He would do so through His Church. Of course,
we realize that the technological advances have also made it possible
that big, powerful churches proclaim false gospel messages in all the
world–hence Christ’s warning to His disciples not to be deceived by
such false churches and doctrines.

The fact, however, that we do
not see God’s Church perform spectacular public miracles today, which
would attract worldwide attention, does not mean that God does not use
His Church today to perform miracles; or that He has not bestowed
spiritual gifts on His ministry and the Church as a whole. Every time
God’s ministers anoint sick persons with oil and pray for their
healing, or send an anointed cloth to the sick person, and that such
sick person is healed, God has performed a miracle. Every time God
protects His children from physical or spiritual harm, God has
performed a miracle. Every time God’s disciples are obedient to His
laws, even in situations which seemingly make it impossible to do so,
God has performed a miracle. Every time a person understands the truth
and responds to the gospel message, repents of his sins, believes in
Christ and His sacrifice, becomes obedient to God’s Word, and is
baptized and receives the Holy Spirit, God has bestowed spiritual gifts
on that person and has performed a miracle. Every time God’s Church is
receiving a better understanding of God’s Word, thereby growing in the
knowledge of Jesus Christ, God has performed a miracle and bestowed on
His Church a priceless spiritual gift. And every time one of God’s
children overcomes the temptation of forsaking the truth, resisting
false teachers and wrong doctrines, God has performed a miracle.

The
greatest miracle of all is that both the Father and Jesus Christ are
willing to live in true Christians, through the power of the Holy
Spirit. And what a great miracle it will be when, at the return of
Jesus Christ, true Christians will receive the gift of eternal life
(Romans 6:23) and the gift of the inheritance of the Kingdom of God
(Luke 12:32)–when they will be changed from mortal to immortal; from
flesh and blood to spirit; from a human being to a God being! Rather
than looking for outward signs and wonders, let us concentrate on what
God HAS BEEN giving to His true Church. Christ said that the greatest
GIFT which God the Father is willing to bestow on us, is His Holy
Spirit (Luke 11:13; John 4:10; Acts 2:38; Acts 10:45). God’s Spirit in
us enables us to develop the very MIND of God (2 Timothy 1:7),
including His very characteristics, such as His love, His peace, His
joy and His faith (Galatians 5:22-23).

Let us consider what
spiritual GIFTS, in particular, God is referring to in His Word, which
He gives to us today, and which we must deeply appreciate and value. We
read in 1 Corinthians 12 about all kinds of spiritual gifts, such as
gifts of healing, working of miracles, prophecy, discerning of spirits,
and different kinds of tongues or languages (verses 1, 9-10). Paul says
that not everyone in the Church has the same identical gifts (verse 4),
but all gifts are given “to each one for the profit of all”–the entire
Church (verse 7). God gives individual spiritual gifts to some so that
the entire Church can be built up. That is why He GIVES “some to be
apostles, some prophets, some evangelists, and some pastors and
teachers, for the equipping of the saints… for the edifying of the
body of Christ, till we all come to the unity of the faith and of the
knowledge of the Son of God, to a perfect man” (Ephesians 4:11-13).
But, the greatest or best spiritual GIFTS of God to us are His love,
His faith and His hope (1 Corinthians 12:31; 13:13).

Finally,
let us never belittle God’s awesome POWER which He gives to all of us
if we are His children, through the indwelling Holy Spirit. God’s power
WILL change the world–in His due time. In the meantime, let us make
sure that the spiritual GIFT of God’s power changes US.

Lead Writer: Norbert Link

In the passage in question, Paul was addressing the yearly Passover
ceremony. Beginning in 1 Corinthians 11:23, Paul reminded the disciples
of the event when Christ instituted the New Testament symbols of bread
and wine at the annual Passover service (compare verses 23-26). He then
continued:

“Therefore whoever eats this bread or drinks this cup
of the Lord in an unworthy manner will be guilty of the body and blood
of the Lord. But let a man examine himself, and so let him eat of the
bread and drink of the cup. For he who eats and drinks in an unworthy
manner eats and drinks judgment to himself, not discerning the Lord’s
body. For this reason many are weak and sick among you, and many sleep.”

The
Sacrifice of Jesus Christ includes His death for the forgiveness of our
sins, as well as His suffering for our physical healing. While the
symbol of the wine points to Christ’s shed blood for the forgiveness of
sins, the symbol of the bread points to His physical suffering for our
physical healing.

Passages regarding the forgiveness of our
sins, by our acceptance of His supreme Sacrifice, can be found in
Isaiah 53:12; Matthew 26:28; Hebrews 9:11-14; 1 John 1:7; and Romans
5:6-11.

Passages regarding our physical healing, by our
acceptance of His supreme Sacrifice, can be found in Isaiah 53:3-5;
Psalm 103:1-3; and Matthew 8:16-17. The symbol of the broken bread,
pointing to Christ’s wounded, torn body and His stripes, stands for our
physical healing.

When Paul talked about the need that we
discern the Lord’s body, he was addressing Christ’s PHYSICAL body which
was beaten for our physical healing. Some have said that Paul was
talking about Christ’s SPIRITUAL “broken” body, the Church. They claim
that Paul wanted to make reference to the broken, shattered condition
of the Church (having in mind many different corporate Church
organizations). They teach that we don’t experience physical healing if
we are responsible for any of the divisions in the different Church
organizations, thereby failing to “discern” the spiritual body of
Christ–the Church. It is true that we cannot expect to be healed, if
we refuse to be spiritually reconciled or “healed” with God and with
His people. It is also true that we cannot expect physical healing if
we don’t repent of our sins and trespasses or refuse to forgive our
brethren their trespasses against us (James 5:13-16). However, this
does not mean that Paul was addressing our discernment of the Church,
as Christ’s body, in 1 Corinthians 11. Rather, he spoke clearly of the
idea that we must consider the totality of Christ’s
Sacrifice–including His broken PHYSICAL body–if we want to experience
physical healing.

Let us again notice the context: Paul quotes
Christ in verse 24, saying that we are to eat bread, “which is [or,
which symbolizes] My body which is broken for you.” We are obviously
not to “eat” the Church, but we are to internalize Jesus Christ in our
lives so that He can live in us continuously (compare Galatians 2:20).
That is why we read in John 6:48-58 that we need to partake of the
annual Passover symbols of bread and wine to have a continued part with
Christ. We are also told in 1 Corinthians 11:26 that we proclaim the
death of Christ until He returns, when we eat the bread and drink the
wine on the annual occasion of the Passover service. Obviously, Paul
was not addressing the Church in verse 26, but the body and blood of
Jesus Christ. Paul continues with the same theme in verse 27: “Whoever
eats this bread or drinks this cup of the Lord in an unworthy
manner…”

Again, there is no hint that Paul was suddenly
talking about anything else but Christ’s physical body–it was CHRIST
Who was tortured and killed. Verse 28 continues that we must eat the
bread and drink the cup after self-examination. Verse 29 warns us that
we eat and drink judgment to ourselves, if we don’t eat the bread AND
drink the wine in a worthy manner, “not discerning the Lord’s body.” It
is still the same theme and context; to say that Paul suddenly
addressed the Church as Christ’s [spiritual] body, while still talking
about eating the bread and drinking the wine, is introducing a thought
which is clearly not contained in that passage. After all, if the
“Lord’s body” was suddenly meant to refer to the spiritual body of
Christ–the Church–are we to EAT the CHURCH (verse 29)? And what would
the meaning of the “blood” be in that context (same verse)–as we are
to eat AND to drink? It is obvious that the analogy of Christ’s body
referring to the Church simply does not fit in 1 Corinthians 11:29.

The
Bible Commentary: Revised agrees: “Every Christian is unworthy, but
Paul defines his meaning as not discerning (lit. not distinguishing)
this bread as signifying the body… of the Lord. Some think body here
refers to the church (cf. 10:17), but a change of meaning from v. 27
seems unlikely.”

Matthew Henry’s Commentary concurs: “The
Corinthians came to the Lord’s table not discerning the Lord’s
body–not making a distinction between that and common food.”

Unger’s
Bible Handbook explains the meaning of the passage in this way: “in an
unworthy manner … means in an attitude of unconfessed sin, and thus
being guilty of the body and blood of the Lord, transgressing against
the very essence of the meaning of Christ’s death… Self-examination
is necessary… to avoid condemnation and consequent chastening,
entailing physical weakness, sickness and even death.”

In
conclusion, when we partake, during the annual Passover ceremony, of
the bread and the wine (as well as the preceding footwashing ceremony,
compare John 13:1-17), we must understand and accept, in faith, the
supreme meaning of the totality of Christ’s Sacrifice. If we discern
Christ’s body, with the knowledge that CHRIST was severely beaten and
then killed on our behalf, we understand that we can have forgiveness
of our sins, as well as physical healing, because of what Christ did
for us: “…having made peace through the BLOOD of His cross… now He
has reconciled [you to the Father] in the BODY of HIS FLESH THROUGH
DEATH, to present you holy, and blameless, and above reproach in His
sight–if indeed you CONTINUE in the faith…” (Colossians
1:20-23). And: “By that will [of God the Father] we have been
sanctified through the offering of the BODY of Jesus Christ once and
for all” (Hebrews 10:10). And finally 1 Peter 2:24: “… who Himself
bore our sins in His own BODY on the tree, that we, having died to
sins, might live for righteousness–by whose stripes you were healed.”

The
message rings loud and clear: As Christ suffered and died for us in His
own body, we are to discern His sacrifice and let Him live in us, so
that we can live for Him.

Lead Writer: Norbert Link

In the second and third chapters of the book of Revelation, John received a message for the “angels of the seven churches” (Revelation 1:20). As we have pointed out before [compare the Q&A in Update 157], these messages were to be meant for seven existing local Church congregations in seven distinct cities at John’s time, but they were also directed to all Christians at all times (compare Revelation 2:7, 11, 17, 29; 3:6, 13, and 22), and they included messages for seven consecutive Church eras, beginning at the time of John, and ending at the time of Christ’s Second Coming (compare Revelation 1:19-20).

The seven Church eras can be briefly described as the eras of Ephesus (Revelation 2:1-7); Smyrna (Revelation 2:8-11); Pergamos (Revelation 2:12-17); Thyatira (Revelation 2:18-29); Sardis (Revelation 3:1-6); Philadelphia (Revelation 3:7-13); and Laodicea (Revelation 3:14-22).

The following sets forth our understanding of the identities of the seven Church eras, as taught by the Church of God for over the past 50 years:

The first era of Ephesus describes the Nazarenes. The Bible itself identifies the early Christians as the “sect of the Nazarenes” (Acts 24:5). Worldly records tell us that the Nazarenes kept the Sabbath and the annual Holy Days, abstained from eating unclean meats, and practiced the “ceremonies of Moses” — in other words, they adhered to both the Old and the New Testaments. Historians tell us that the Nazarenes and the Ebonites escaped the Roman destruction of Jerusalem by fleeing to the city of Pella in 69 A.D. The Ebonites were not part of the Church of God, however, but they clung to converted brethren. The Nazarenes are still mentioned in records of the 5th century. They preserved the book of Matthew. Paul spent much time in the city of Ephesus (1 Corinthians 16:8). According to tradition, John and Philip died in Ephesus. According to Revelation 2:2, the Church of that era was originally zealous, but by the time of the second or third generation, it began to lose “its first love” (verse 4). [This might perhaps constitute a parallel of God’s Church in this day and age.]

The second era of Smyrna began with Polycarp, a minister in Smyrna. After his release from the island of Patmos, John trained Polycarp to become his successor. Polycarp was killed by a mob for his belief in the Sabbath, Passover, and other laws of God. The Smyrna era was to be persecuted for 10 days (Revelation 2:10). A day in prophecy represents a year (compare Ezekiel 4:4-6; Numbers 14:34). This ten-year persecution occurred under Diocletian and Galerius, from 303 until 313 A.D. After that persecution, Constantine, in 325 A.D., expelled all “non-Christian churches,” that is, non-Catholic churches (including the true worshippers in the Church of God) from the Roman Empire. In 365 A.D. he prohibited the keeping of the Sabbath.

The third era of Pergamos began about 650 A.D. True Christians became known at that time as “Paulicians.” One important leader was Constantine of Mananali. Originally, the Paulicians believed what the Nazarenes and Polycarp had believed. Worldly records tell us that they kept the Sabbath, the Passover and the Days of Unleavened Bread; that they preached the Kingdom of God; and that they baptized by immersion. Apparently, more than 100,000 Paulicians died as martyrs. Later, and perhaps because of persecution, many turned away from the true faith and resorted to violence. They became known as a warrior sect; their ministers were also generals.

The fourth era of Thyatira began at the time of the Reformation. The most important leader of the Church at that time was Peter Waldo, and the Church became known as Waldenses. They were active in the 12th century in the German and Swiss regions of Europe. In 1309, they preached the gospel in The Netherlands, and in 1315, in England. They kept the Sabbath and the annual Holy Days, and they rejected pagan customs which had been embraced by orthodox Christianity, such as Easter. Remnants will still exist when Christ returns (Revelation 2:25). However, when persecution began, many resorted to violence, as the Paulicians had done, and they began to forsake the truth and adopted wrong teachings to save their lives (Revelation 2:20-23).

The fifth era of Sardis began about 1585 in England. The practice of Sabbath-keeping became known again during the reign of Queen Elizabeth I (1558-1603). One important leader was Stephen Mumford who founded the Church of God in the United States in Newport, Rhode Island, in 1664. In the middle of the 19th century, true Christians became part of an Adventist movement, but separated in 1860 and began to publish numerous magazines and pamphlets, including, “The Remnant of Israel,” “The Sabbath Advocate,” and the “Bible Advocate.” Ministers were sent from Missouri, Oklahoma and Oregon to Mexico, Chile, Argentina, and the Philippines, and congregations in those countries began to keep the Sabbath and the Holy Days. Remnants of the Sardis era will exist when Christ returns (Revelation 3:3).

The sixth era of Philadelphia began under Herbert W. Armstrong, who had come into contact with the Sardis era in 1927, and was ordained as a minister in 1931. The Philadelphia era began in 1933. In 1934, the truth was preached from a radio station in Oregon, and in 1953, radio programs began to be broadcast in Europe. The Church of God became known as the Radio Church of God and later as the Worldwide Church of God, with its educational institutions of Ambassador College and Ambassador Foundation, headquartered in Pasadena, California. It is our understanding that the Laodicea era began, when Mr. Armstrong died in 1986. (Mr. Armstrong wondered in his prayer, when appointing Mr. Tkach as his successor just before his death, whether the Laodicea era was about to begin. We believe that subsequent events have shown that this was in fact the case.) Since Christ promises the Philadelphians protection from the Great Tribulation (Revelation 3:10), remnants of the Philadelphia era must still exist and be active (compare Revelation 3:8; Matthew 24:45-47) at the time of Christ’s return.

The last era, that of the Laodiceans (compare Revelation 3:14), will be predominantly in existence at the time of Christ’s return. But this does not mean that those who are called today could not become a part of the remnant of the Philadelphia era. Laodiceans are not limited to any one particular Church organization, but they can be found in every organization. Regardless of our “corporate” affiliation, and regardless of what Church era we actually belong to individually, all of us in God’s Church must remain to be or become zealous and repent (compare Revelation 3:19), and all of us must maintain or acquire the Philadelphia spirit (compare Revelation 3:11) to be accounted worthy to escape the terrible times ahead, and to stand before the Son of God, when He returns (Luke 21:36).

This is indeed the understanding and teaching of the Church of the Eternal God and its corporate affiliates in Canada and Great Britain.

First, let us realize that the message, that God gave to the ancient prophet Ezekiel, was in fact a modern prophecy for a modern “Ezekiel”:

It is critical to understand that under Solomon’s son Rehoboam, the nation of Israel became divided. Two separate nations developed, known as the “house of Israel,” with Samaria as its capital, and the “house of Judah,” with Jerusalem as its capital. We read in 1 Kings 12:19-20 (AV): “So Israel [being reigned by King Rehoboam, son of King Solomon] rebelled against the house of David unto this day. And it came to pass, when all Israel heard that Jeroboam [a prominent officer] was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only.”

King Rehoboam of Judah tried to unite the two kingdoms (of the house of Israel and the house of Judah) by force, but God prevented him from doing so. We read in 1 Kings 12:21, 24 (AV): “And when Rehoboam was come to Jerusalem, he assembled all the house of Judah, with the tribe of Benjamin, a hundred and fourscore thousand chosen men, which were warriors, to fight against the house of Israel, to bring the kingdom again to Rehoboam the son of Solomon… Thus saith the LORD, Ye shall not go up, nor fight against your brethren the children of Israel: return every man to his house; for this thing is from me. They hearkened therefore to the word of the LORD, and returned to depart, according to the word of the LORD.”

The two houses or kingdoms did not unite again throughout their history. They remained separate as two kingdoms — the “house of Israel,” consisting of the ten northern tribes, and the “house of Judah,” consisting of the southern tribes of Judah (The house of Judah was later joined by the tribes of Benjamin and Levi, compare 1 Kings 12:21, 31). We even read in 1 Kings 16:5-8 about a war between Israel and Judah or the Jews. Later, the ten tribes, led by the descendants of Ephraim and Manasseh, the sons of Joseph, became “lost” from public view. Unbeknownst to most, they are today to be found in English-speaking nations around the world. Many people believe that the Jews are identical with the modern house of Israel, but this is simply not true. Christ spoke of the “LOST tribes of the house of Israel” (Matthew 10:6; 15:24). James referred to all of Israel and Judah as the “twelve tribes which are scattered abroad” (James 1:1; compare Revelation 7:4-8). We read that in the FUTURE, a unification of the houses of Israel and Judah will occur, under Christ’s rule, when they come out of a (future) captivity and return to the Promised Land (Jeremiah 30:3; 33:7).

In due time, the ancient house of Israel went into captivity, in 721-718 BC, by the hand of the Assyrians (2 Kings 17:5-6, 23). The house of Judah did not go into captivity until more than one hundred years later, by the hand of the Babylonians, under king Nebuchadnezzar (2 Kings 25:1-10).

This background is important to understand, if we want to comprehend the prophetic messages that God gave to the ancient prophet Ezekiel.

In a member letter, dated November 19, 1976, Herbert W. Armstrong (1892-1986) explained how he came to this vital understanding in the early years of his conversion and ministry:

“In those early days I was especially interested in the book of Ezekiel. A special reason was that I saw Ezekiel was first given God’s message in PROPHECY, while he was a Jewish slave, by the River Chebar in the land of Babylon. Now this was close to 120 years after the House of ISRAEL had been taken captive to ASSYRIA. My astonishment was aroused when I saw that his message was to be taken to the HOUSE OF ISRAEL. Now Ezekiel was a slave among the HOUSE OF JUDAH — not Israel. By this time many of the ‘lost sheep of the House of Israel’ had migrated north and west from Assyria. They were, by Ezekiel’s time, in Britain and Western Europe.

“… The first message, or instruction from God, comes, beginning the second chapter [of the book of Ezekiel]. ‘And He said unto me, son of man, I send thee to the children of Israel, to a rebellious nation…[and they shall know] that there hath been a prophet among them’ (Ezek. 2:3,5…)… In chapter 3:1 God says, ‘… GO speak unto the House of Israel.’ Again in verse 4, ‘Son of man, GO, get thee unto the House of Israel, and speak with my words unto them.’ NOWHERE in the Bible are JEWS called ‘the House of Israel.’ This term applies ONLY to the TEN-tribe Kingdom of Israel taken into Assyrian captivity more than a hundred years before Ezekiel and the Jews of the House of JUDAH were taken to Babylon. Nowhere in the book does Ezekiel record his journey from where he was in Babylon to those of the House of Israel who were then in Britain and Western Europe. Nowhere does he record his giving of the message to them. He merely RECEIVED the message. He merely RECORDED IT IN WRITING. There is no reason to think his message was ever delivered to the House of Israel in Ezekiel’s time. The message in fact is for today — and contained a WARNING of things to happen to Britain, America and the Western European nations NOW in OUR DAY.”

What we should notice very carefully from the foregoing is that Ezekiel was in captivity, when he received messages to be delivered to the house of Israel and other nations, including the Ammonites (Ezekiel 25:2), Moab (Ezekiel 25:8), Edom (Ezekiel 25:12), the Philistines (Ezekiel 25:15), Tyre (Ezekiel 26:2-3) and Egypt (Ezekiel 29:2) — all a great distance from his location in Babylon. We need to note, too, that Ezekiel saw visions of impending destruction upon Israel “in the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity” (Ezekiel 1:2-3). Jehoiachin went into captivity in 596 B.C. The fifth year brings us to about 592 B.C. — over 125 years AFTER the removal of the house of Israel in 718-721 B.C.! Ezekiel, a young captive Jew in Babylon, was given a future prophetic message for the house of ISRAEL, including a message about future punishment and slavery, over 120 years AFTER the ancient house of ISRAEL had already been punished and gone into captivity. Ancient Ezekiel never reached the ancient house of Israel with God’s prophetic message.

As we have explained in our booklet, “The Great Tribulation and the Day of the Lord,” the modern house of Israel consists of English-speaking nations, including the United States of America, Great Britain, Canada, Australia and New Zealand. And God has given His end-time Church the charge to proclaim the “Ezekiel warning message” to those peoples.

The Ezekiel warning message (Ezekiel 3:16-21) is something that we have to take seriously. It is part of the gospel message of the Kingdom of God, that has to be preached (Matthew 24:14). Before the wonderful world tomorrow can be ushered in, the Great Tribulation and the Day of the Lord have to be fulfilled, which will be a time of terrible trouble for the modern nations of the houses of Israel and Judah, as well as the entire world.

We find this commission from God to Ezekiel: “‘…Son of man, I am sending you to the children of Israel, to a rebellious nation that has rebelled against Me; they and their fathers have transgressed against Me to this very day. For they are impudent and stubborn children. I am sending you to them and you shall say to them, “Thus says the Lord God.” As for them, whether they hear or whether they refuse–for they are a rebellious house–yet they will know that a prophet has been among them'” (Ezekiel 2:3-5).

Ezekiel’s message has become a part of God’s Word. This warning from God is for our day, and it MUST BE PROCLAIMED–along with many other prophecies preserved in the Bible for us! That responsibility has passed along to the Church of God!

In the book of Ezekiel, the prophet is compared with, and even called a “watchman.” But the book of Ezekiel is for our time today — and it is therefore God’s end-time Church, which is to function as “a watchman” or “watchmen.” Notice these Biblical examples:

“So you, son of man: I have made you a WATCHMAN for the HOUSE OF ISRAEL; therefore you shall hear a word from My mouth and warn them of Me” (Ezekiel 33:7).

“I have set WATCHMEN on your walls, O Jerusalem; THEY shall never hold THEIR peace day or night. You [plural in the Hebrew] who make mention of the LORD, do not keep silent” (Isaiah 62:6).

“Yes, proclaim against Jerusalem, That WATCHERS come from a far country And raise THEIR voice against the cities of Judah” (Jeremiah 4:16).

“Thus says the LORD: ‘Stand in the ways and see, And ask for the old paths, where the good way is, And walk in it; Then you will find rest for your souls. But they said, “We will not walk in it.” Also, I set WATCHMEN over you, saying, “Listen to the sound of the trumpet!” But they said, “We will not listen.” Therefore hear, you NATIONS, And know, O congregation, what is among them. Hear, O EARTH! Behold, I will certainly bring calamity on this people–The fruit of their thoughts, Because they have not heeded My words Nor My law, but rejected it'” (Jeremiah 6:16-19).

We are to WATCH the events around us (Matthew 24:42), discerning the times, so that we can be effective WATCHMEN in God’s service (compare Amos 3:7), warning others of what will surely come to pass. Notice Hosea 5:9: “Ephraim [modern Great Britain] shall be DESOLATE in the day of rebuke; among the TRIBES OF ISRAEL I make known what is sure. Hosea 7:12 adds: “I will CHASTISE THEM [Ephraim] According to what their congregation HAS HEARD.”

Ezekiel 33:2-6 explains to us WHY God’s Church is to proclaim God’s warning message:

“When I bring the sword upon the land, and the people of the land take a man from their territory and make him their WATCHMAN, when he sees the sword coming upon the land, if he blows the trumpet and warns the people, then whoever hears the sound of the trumpet… [and] takes the warning will save his life. But if the WATCHMAN sees the sword coming and does not blow the trumpet, and the people are not warned, and the sword comes and takes any person from among them, he is taken away in his iniquity; but his blood I will require at the WATCHMAN’S hands.”

God wants His Church to preach the establishment of God’s Kingdom here on earth. This includes, blowing the trumpet and warning of impending disaster. Some will listen and change their ways so that they, too, may enter the Kingdom. Many others, though, will not heed the message. Still, if His Church shrinks back from its God-given responsibility, He will have no pleasure in it (Hebrews 10:37-39).

Not in name, of course, but yes, if we understand properly what the word “Christians” stands for. Prior to New Testament times, nobody was called a “Christian,” per se. We read, in Acts 11:26, that “the disciples were first called Christians in Antioch.” Subsequently, the term became known as a description for Christ’s followers, and was used both by unconverted people (Acts 26:28) and by converted disciples (1 Peter 4:16).

A Christian, in the true sense of the word, is one in whom Jesus Christ lives — through the Holy Spirit. Paul said that Christ was living in him (Galatians 2:20), and that we are only true Christians, if His Spirit dwells in us: “But you are not in the flesh but in the Spirit if indeed the Spirit of God dwells in you. Now if anyone does not have the spirit of Christ, he is not His” (Romans 8:9). Paul even adds the thought that we will only enter the kingdom of God by a resurrection from the dead, if the Holy Spirit dwells in us at the time of our death (Romans 8:11).

The substantial conditions based upon which we enter the Kingdom of God and inherit the promise of eternal life, are the same for every human being — regardless of whether he or she lived and died before or after Christ’s First Coming.

We know that Old Testament followers of God will be in the Kingdom of God. Christ said in Matthew 8:11: “And I say to you that many will come from east and west, and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven.” We read that king David will be ruling, as king, in the Kingdom of God. Jeremiah 30:9 points out: “But they shall serve the LORD their God, And David their king, Whom I will raise up for them.” Hosea 3:5 states: “Afterward the children of Israel shall return and seek the LORD their God and David their king.” We also read: “My servant David shall be their prince forever” (Ezekiel 37:25).

We also read about a vision of the Kingdom of God, which was given to some of Christ’s disciples. In that vision, Moses and Elijah appeared in a glorified state, showing that they, too, will be in the Kingdom, once Christ establishes it here on earth (Matthew 16:28-17:9; Luke 9:27-36).

In addition, we find a rather long list of God’s Old Testament servants in the 11th chapter of the book of Hebrews. The list includes people like Abel, Enoch, Noah, Abraham, Sarah, Isaac, Jacob, Joseph, Moses, Rahab, Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets. Verses 39-40 explicitly state: “And all these, having obtained a good testimony through faith, did not receive the promise [of eternal life and of entering the Kingdom of God], God having provided something better for us, that they should not be made perfect APART FROM us.”

So, they will be made perfect, in the first or better resurrection (compare verse 35), TOGETHER with us. In order to be resurrected, they must, however, “sleep in Jesus” (Compare 1 Thessalonians 4:14). That is, they must have believed in, and accepted Jesus Christ as their personal Savior, as there is none other than Jesus, through Whom we can be saved (compare Acts 4:12).

The Bible reveals that Christ was the Personage within the Family of God Who actually dealt directly with mankind. God the Father created everything, including man, through Jesus Christ (Colossians 1:16). Christ talked with Abraham (John 8:56-58). He was the God being Who led Israel out of Egypt (1 Corinthians 10:1-4). It was Christ Who was tried by disobedient Israel (verse 9). And, most importantly, it was the Spirit of CHRIST which dwelled in the prophets of old, as 1 Peter 1:10-11 clearly proves: “Of this salvation the prophets have inquired and searched carefully, who prophesied of the grace that would come to you, searching what, or what manner of time, THE SPIRIT OF CHRIST [WHICH] WAS IN THEM was indicating when [it] testified beforehand the sufferings of Christ and the glories that would follow.”

We also read that, after Samuel anointed David, “the Spirit of the LORD came upon David from that day forward” (1 Samuel 16:13). Later, David prayed to God not to take His Holy Spirit away from him (Psalm 51: 11). Moses, too, had received God’s Holy Spirit. God took a portion of the Holy Spirit, dwelling in Moses, and gave it to seventy elders (compare Numbers 11:16-17, 25, 29). Later, Moses laid his hands on Joshua, In whom was already the Spirit of God (compare Numbers 27:18), and then “Joshua the son of Nun was FULL of the spirit of wisdom”
(Deuteronomy 34:9), that is, he received an extra portion of the wisdom of God, through God’s Spirit. Elisha asked for and received “a double portion” of Elijah’s Holy Spirit — which was, of course, IN Elijah (compare 2 Kings 2:9).

We read, too, that king Saul received the Holy Spirit, but he subsequently lost it again — showing that it IS possible to lose the gift of the Holy Spirit.

There is, however, one difference in regard to the receipt of the Holy Spirit in New Testament times, after the New Testament Church was founded. That is, that we receive the Holy Spirit today, after we are properly baptized. Today, baptism as an adult, after repentance and belief, is commanded and is the only guarantee that we receive the gift of the Holy Spirit (barring extraordinary circumstances). Our free booklet, “Baptism – A Requirement for Salvation?,” explains this truth in detail. When reviewing the Old Testament record, we don’t read that the ancients, in Old Testament times, were baptized prior to the receipt of the Holy Spirit, but we DO read that some had, within them, the Holy Sprit of God the Father and Jesus Christ.

We also read that the gospel of the Kingdom was preached to Abraham (Galatians 3:8) and to ancient Israel (Hebrews 4:2). This message included the announcement of man’s potential for his entrance in the Kingdom of God, through Christ, and the rule of Christ, as King of kings, over all the earth, in the future (compare Isaiah 8:6-7).

In order to be able to enter the Kingdom of God, we must repent of our sins and obtain forgiveness, by accepting the sacrifice of Jesus Christ. We do so, today, by looking to the past — what Christ did for us, when He died for us. The ancients of old, who had been called by God, looked forward to this event, believing that Christ would accomplish it. In a sense, this even required more faith, and we can understand why Abraham, for example, is called “the father of all those who believe” (Romans 4:11). Paul gives a remarkable testimony about Abraham’s faith, in Romans 4:13-21. Abraham believed God who “calls those things which do not exist [yet] as though they did” (verse 17). Abraham was “fully convinced that what He had promised He was also able to perform” (verse 21). God had promised that Christ would become the Savior of mankind (compare Matthew 1:21; John 1:29). He was the One “slain from the foundation of the world” (Revelation 13:8). Although it was certainly possible for Christ, when He was in the flesh, to sin, God the Father and Jesus Christ had the utmost confidence that Christ would not sin.

The ancients of old had to have that same faith, as well, believing in Christ as their Savior, BEFORE He had even died for them. Only the Spirit of Christ within them could have given them that kind of faith.

In conclusion, although the holy saints of God, living in Old Testament times, were not specifically referred to as “Christians,” they were, indeed, Christians, as we understand this expression today.

The concept of “Church Eras” is derived from the book of Revelation, chapters 2 and 3, reporting messages of Jesus Christ to the “seven angels” of the “seven churches.” Although these churches were quite literal congregations, they have also been understood as representing seven Church eras, beginning at the time of the early apostles and leading to the time of the return of Jesus Christ.

Note, for example, the following comments from the Ryrie Study Bible: “The 7 churches addressed in chapters 2 and 3 were actual churches of John’s day. But they also represent types of churches in all generations. This idea is supported… by the statement at the close of each letter that the Spirit was speaking to the churches.” This means, that all seven letters are warnings to every church in every age.

In addition, the Nelson Study Bible states: “The seven churches were congregations in Asia Minor in John’s day. Sometimes they are interpreted as representing seven stages of church history.” This commentary continues to state that this interpretation is “unlikely, since there is disagreement among interpreters about what part of Revelation represents which period in history.” It should be obvious, however, that this uncertainty cannot negate the possibility, per se, that those seven churches represent seven stages of history, or “Church Eras.”

The Church, under the direction of Herbert W. Armstrong, has been consistent in its teaching on this subject. Mr. Armstrong wrote in the Pastor’s Report, volume 2, number 23, dated June 26, 1978: “Let me tell you what I have always said for fifty years. Fifty years ago I was writing that the message to the seven angels of the seven churches in the 2nd and 3rd chapters of Revelation has a dual interpretation and meaning. Number one, it is telling of the seven successive eras or stages of time in the 1900-2000 year existence of the church. And number two, it is telling of the spiritual condition in the church during those eras. The account starts out with the Church of Ephesus and the predominant situation in the first and second century during and right after the days of the original Apostles.

“Laodicea had what will be the prevailing condition in the final church era: drowsy or asleep and lukewarm. And Christ is going to spue most of them out of His mouth.”

Later in this article, Mr. Armstrong said: “…I have said that the spiritual condition of which Laodicea is a type will dominate at the tail end, but I have also said that all of these conditions — all the way from Ephesus up to Laodicea, all seven — are present at all times in the church. But now [at the time he is writing this article] we in the Philadelphia era have the Laodicean condition… but we’re not Laodicea…”

“We also have the condition of Ephesus — we have lost our first love, and it’s time to get back to it. Every one of these conditions are in this church…”

“You know that this church (Philadelphia) is the only one of the seven that God doesn’t attribute any fault to. And yet, we are full of faults.”

Five full lessons of the 58 lesson Bible Correspondence Course were devoted to this subject of church eras. And in 1985, Mr. Armstrong published the book entitled “Mystery of the Ages.” In chapter 6, covering the “Mystery of the Church,” beginning on page 282, he begins the discussion of Revelation 2 & 3 relative to the seven church eras, and after discussing, briefly, the seven churches that existed in Asia Minor toward the end of the first century A.D., he begins showing that these seven messages to the churches were intended for a much wider audience than just the people of that day.

Mr. Armstrong then takes the next ten pages, from page 283 to the end of the chapter, discussing church history relative to the first six of the seven church eras, describing their history in some detail. In this chapter, Mr. Armstrong gives the name of the man God had put over each of these eras of the Church, and describes the weaknesses, the strengths, the accomplishments, and the failures of each era, in light of the prophecies of Revelation 2 & 3, as revealed by Jesus Christ to John, one of Christ’s apostles.

He explains that the Sabbath, the Holy Days, the name of the Church and the gospel of the Kingdom would be recognizable by those God is dealing with as these doctrines are handed down through the ages from one era to the next; beginning with the time of Christ right down to the time of the end.

He shows, in the time of the end, it is the Philadelphia era, primarily, and all who have the attitude of Philadelphia, that will be supernaturally protected during the time of the tribulation. And he shows that the Laodicean era, and all who have the attitude of Laodicea will have to suffer the wrath of Satan during that time period.

Mr. Armstrong pointed out in the Pastor’s Report noted above, on page 6, that “The Laodicean Church will be keeping the commandments of God and the testimony of Jesus or they couldn’t be the Church of God. But they will be lukewarm and asleep.” It is for this reason that God will spew them out of His mouth, unless they repent!

This condition is also the condition we find in the world, today, relative to the Truth of God. That is one reason why God is going to intervene in the affairs of men. He is going to remove Satan as the ruler of this world and put Jesus Christ at the Head for one thousand years; and the Church at that time will be incorporated into and become a part of the very Government of God on the earth. It will literally become a part of the Family of God. And today, God is calling whom He will to be a part of the Family.

Interestingly, we know that those who have been called to this Way, who have been faithful, and who held fast to what was given to them until death, have been chosen by God to be in that Family. But the Scriptures in Revelation, chapters 2 & 3; particularly, Revelation 2:25 (“But hold fast what you have till I come”); Revelation 3:3 (“… you will not know what hour I will come upon you”); Revelation 3:10 (“I also will keep you from the hour of trial which shall come upon the whole world”); and Revelation 3:20 (“I stand at the door and knock.”) indicate that some members of these four eras will still be living on the earth at the time of Christ’s return. They must continue to “hold fast” till He comes. This too was taught in the Church under Mr. Armstrong’s leadership.

It is our understanding that the messages to the seven angels of the seven churches, in Revelation 2 and 3, address literal churches at the time of John; seven successive Church Eras, leading to the return of Christ; and spiritual attitudes and conditions in existence in the church at all times, and especially during those Church Eras.

Let us read, first, the passage referred to above, in context. Christ said to Peter, beginning in Matthew 16:18: “And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it. And I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.”

The word “Peter,” i.e., “petros” in Greek, means “a little stone.” The “rock,” on which Christ would build His church, is “petra” in Greek, meaning a solid rock. Christ was not saying here that Christ would build the church on “Peter,” but on THE ROCK — Christ Himself. It is CHRIST who is identified as “THE ROCK” in passages such as 1 Corinthians 10:4. Peter, as well as the other apostles, in addition to the prophets, are part of the foundation, but Christ is the CHIEF cornerstone (Ephesians 2:20). The Church is built on Christ, who is the LIVING Head of the Church (Ephesians 4:15). That is why the “gates of Hades” or “Death” cannot overcome or defeat it. Christ, as the LIVING Head of the Church — as the foundation of the Church — has overcome death, having the “key of Hades and of Death” (Revelation 1:18). Paul explains that no one can lay a foundation other than the one that is laid, which is Christ (1 Corinthians 3:11).

Unger’s Bible Handbook agrees, as follows: “”Thou art Peter [petros, a stone] and upon this rock [petra, great ledge of rock] I will build my church (cf. 1 Pet 2:4-6, where the apostle made it clear he was never to be thought of as ‘the rock’).”

The Broadman Bible commentary points out:

“In the Greek text, two forms appear in ‘you are Peter’ [Petros], and ‘on this rock’ [petra]… The masculine form, Petros [and]… the feminine form, petra… If [Peter] is the rock, it is strange that the impersonal ‘this rock’ follows the personal ‘you are.’… Although Peter and all the apostles (Eph. 2:20; Rev. 21:14) were in some sense the foundation upon which the church was built, the New Testament never allows this in an absolute sense. Jesus Himself is ‘the rock’ upon which the church is built… there could be a church without Peter, none without Christ. Peter is neither the head nor the foundation of the church. Jesus founded it; it stands or falls with him; and he is yet its living Lord and head.”

It is important to understand this background, if we want to understand correctly the “power to bind and loose.” We are told in Matthew 16:19, that Christ gave Peter the “keys of the kingdom of heaven.” Our recent Q&A in Update # 121 on the “key of David” explained the meaning of the “keys of the kingdom of heaven.” We pointed out that “the context shows that He was revealing to Peter and the other disciples the KNOWLEDGE as to how to enter the Kingdom of God…”

In Matthew 16:19, Christ continues to say that whatever “thou shalt bind on earth shall be bound in heaven: and whatever thou shalt loose on earth shall be loosed in heaven” (Authorized Version). So, Christ addresses Peter in this passage, as the word “thou,” a singular word, shows.

However, in Matthew 18:18, Christ does not only speak to Peter, when He says: “Verily I say unto you, Whatsoever YE shall bind on earth shall be bound in heaven: and whatsoever YE shall loose on earth shall be loosed in heaven (Authorized Version).” While the word “thou” (in Matthew 16:19) refers to just one person, the word “ye” (in Matthew 18:18) refers to more than one person. In Matthew 18:15-17, Christ had just explained the proper procedure regarding an unrepentant brother or sister. If he or she does not hear “the church,” that is, the ministry, “let him be unto THEE as an heathen man and a publican.” It is the church, through its ministry, which will make the decision to disassociate from such a person. Such a decision involves, of course, a judgment whether or not the person is repentant and whether or not the sins of the person are forgiven. And so, we read in John 20:22-23 (Authorized Version): “And when he had said this, he breathed on them, and saith unto them, Receive YE the Holy [Spirit]: Whose soever sins YE remit, they are remitted unto them; and whose soever sins YE retain, they are retained.”

The ministry has been given the authority from God, to “bind and loose,” and to “remit” and “retain” sin. It is critical that we understand correctly the scope of this authority.

When returning to Matthew 16:19, we find, in the New King James Bible, the following annotation in the margin: “Or, ‘will have been bound… will have been loosed.'”

The Ryrie Study Bible explains: “Lit., ‘shall have been bound… shall have been loosed.’ Heaven, not the apostles, initiates all binding and loosing, while the apostles announce these things. In John 20:22-23 sins are in view; here, things (i.e., practices). An example of the apostles’ binding practices on people is found in Acts 15:20.”

The New American Standard Bible translates Matthew 16:19, as follows: “…and whatever you shall bind on earth shall have been bound in heaven, and whatever you shall loose on earth shall have been loosed in heaven.”

Similarly the New Testament by Charles Williams: “… and whatever you forbid on earth must be what is already forbidden in heaven, and whatever you permit on earth must be what is already permitted in heaven.”

The Broadman Bible Commentary points out:

“‘Shall be bound’ (estai dedemenon) and ‘shall be loosed’ (estai lelumenon) may not be precise translations of the Greek tenses behind them. In each case the Greek tense is a periphrastic form of the future perfect passive. Possibly they should be rendered ‘shall have been bound’ and ‘shall have been loosed,’ although many grammarians would call this pedantic. If the force of the future perfect tense holds here, the meaning would be somewhat altered. This would suggest not that the action on earth would be ratified in heaven but that it is anticipated in heaven. In other words, earth follows heaven, not the reverse.”

Regarding John 20:23, the Ryrie Study Bible states: “Since only God can forgive sins (Mark 2:7), the disciples and the Church are here given the authority to declare what God does when a man either accepts or rejects His Son.” We might also add that Christ had announced to them that they would soon receive the Holy Spirit. The Holy Spirit gives us wisdom and discernment, and enables especially the ministry, when used correctly, to ascertain whether a person is repentant or not.

Although Christ was talking, at that time, to Peter and the other apostles, it is clear that His statements were not just limited to them. Christ stated in Matthew 28:20 that the early apostles were to teach all the disciples “to observe all things whatsoever I have commanded you, and lo, I am with you always, even unto the end of the world [or better: end of this age or civilization].” Christ included with His statement the church throughout the ages, until the very time of His return. Therefore, He did not restrict the authority to “bind and loose” just to His apostles of the very first century.

The Nelson Study Bible comments on Matthew 16:19 and on Matthew 18:18: “In rabbinical literature, binding and loosing refers to what was permitted or not permitted. So this passage may refer to judgments that Peter [and the other apostles] would make about what would be permitted or forbidden in the church… As in [Matthew] 16:19, the tenses [in Matthew 18:18] imply that what is loosed or bound on earth will have been determined already in heaven. In other words, this is a promise of divine direction…”

Jamiesson, Fausset and Brown, Commentary on the Whole Bible, states regarding Matthew 18:18: “Here, what had been granted but a short time before to Peter only… is plainly extended to all the Twelve; so that… it means nothing peculiar to Peter, far less to his pretended successors at Rome. It has to do with admission and rejection from the membership of the Church.”

The New Bible Commentary: Revised, agrees and adds the following remarks: “The promise does not of course mean that God will be bound by anything that Peter says (cf. Gal. 2:11), but that things done according to the will of Christ will have binding validity…. Judicial rulings, like the promulgation of rules of conduct, are binding.”

Eerdman’s Handbook to the Bible elaborates: “The authority given to Peter is given equally to the others (see [Matthew]18:18)… God is not bound by whatever Peter may say. But anything done by the disciple in accordance with Christ’s will is to have permanent validity.”

The Broadman Bible Commentary, commenting on Matthew 18:18, explains the meaning and scope of “binding and loosing,” as follows:

“The authority to bind and loose, given to Peter in [Matthew] 16:19, is here extended to the whole church [that is, its ministry]. In [Matthew] 16:19 it seems to relate primarily to instruction, what conduct is permitted and what not [We might insert here that this would include conduct that is not clearly defined in Scripture. The Church is not permitted, however, to do away with any of God’s commandments, judgments or statutes, compare Matthew 5:17-19; James 2:10; Mark 7:6-13. Likewise, the Church is not to add prohibitions regarding conduct that the Bible permits, compare Revelation 22:18; Deuteronomy 4:2; 12:32; Proverbs 30:5-6]. Here [in Matthew 18:18] it relates primarily to church discipline. The periphrastic future perfect passive tense is used for bind and loose as in [Matthew] 16:19… Agreement between heaven and church is pictured. This, of course, presupposes that in undertaking the discipline of a member the church has been governed by the motive and spirit prescribed.”

In summary, Christ empowered the leadership of the Church, throughout the Church’s history and existence, to discern God’s Will regarding binding Church decisions as to what God permits and prohibits, based on His law, and who is to be excommunicated and reinstated, based on the Church leadership’s discernment of the person’s repentance and God’s forgiveness. This is not to say that Church decisions are to be considered infallible. God does not bind in heaven a Church decision which is against His Will and His Law. We are told that all of us have to GROW in the KNOWLEDGE OF CHRIST (2 Peter 3:18; Ephesians 4:13). Therefore, when God, through the power and wisdom of His Holy Spirit, clearly reveals to the Church leadership that a wrong decision was made in the past, perhaps by not fully submitting to, or understanding the Will of God, such a wrong decision must be corrected immediately.