New Moon Meeting: April 2006, 3:15 EST
A Garden Enclosed

Zahakiel: Luke, can you please open our meeting with a prayer?

Qinael: Our most Holy and loving Father,

We come before you in praise and thanksgiving as well as humility this day. We thank you for the provision of the New Moon, that your children may come together in unity, and depart in still greater unity. We thank you for this time of reflection and helping each other see any defects, that this is a loving work, and one that can only be done by your Spirit.

We thank you that you have given us this Spirit freely, and we ask a special outpouring thereof on this meeting, knowing, by your Word, that it will be received.

In the name of Yahshua we pray, amen.

Zahakiel: Amen.

Barb: Amen.

Pastor “Chick”: Amen.

LeaKatheryn: Amen.

Crystle: Amen.

Igor: Amen.

Israfel: Amen.

Dave: Amen.

Dumah: Amen.

Kevin: Amen.

Guerline: Amen.

Nader: Amen.

Zahakiel: I think that everyone who attended would be able to honestly testify that this recently-past Feast of Unleavened Bread was a great blessing.

Several: Amen.

Igor: Glad to hear it.

Zahakiel: Aside from the “high-points” like the baptisms and the times of wonderful fellowship, I myself learned (and I am sure many others did also) some things about myself that have served only to aid in my sanctification.

As we went over the chapters of our workbook, we addressed some critical questions, asking, “Who is the God we worship?” “Who am I, and what is my place in His plan?” Every time we go over those chapters new light comes forth, and deeper knowledge is granted to us by the Holy Spirit.

Some of the important elements we looked at were the differences between Justification, Sanctification, and Glorification – ideas that many people get confused. They may seem like “technical” words, but they are really defined just as they way they sound.

Justification is the act of being made “just.” This happens instantly, at the point of conversion, and takes no work. The Scriptures tell us, “Therefore being justified by faith, we have peace with God through our Lord Yahshua the Messiah, by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.” (Rom 5:1, 2)

We are, not will be, justified by faith, and it is in this sense that the Scriptures use the word “saved” in the past tense: “Not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost.” (Titus 3:5) By this, the meaning is that we are declared just, and whenever this kind of “saved” is mentioned, there is generally an emphasis on the idea that no “labor” is involved. “Therefore we conclude that a man is justified by faith without the deeds of the law.” (Rom 3:28)

Zahakiel: With Justification we receive a call to “Be ye therefore perfect, even as your Father which is in Heaven is perfect.” (Mat 5:48) At this point, Christ was speaking to those who were not yet following Him, or were just beginning to do so, and so He extended to them a very important invitation. When we accepted this invitation, perfection was “imputed” to us, or reckoned unto us, though we had done nothing at that precise point to reveal it openly. It is all, in that moment, a matter of faith.

Sanctification is that “work of a lifetime,” that does involve (in a very specific sense) “work.” Sanctification involves a daily turning-away from sin, a daily overcoming of temptation. When people think of “works” in religious terms, they may think of giving to the poor, of praying a certain number of times a day, of reading the Bible regularly, of (if they are educated) avoiding work on the Sabbath. These are all a kind of work, yes, but these kinds of work are the result of obedience on a heart-level, and the fruit of the kind of work that involves remaining in a state of rest.

If that sounds contradictory the paradox did not begin here, for the Bible speaks of it, saying, “Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief.” (Heb 4:11) We labor to enter into rest by daily reckoning the flesh dead, and rejecting temptations as they come to us. This is the ongoing “work” that brings forth the results, those other things that appear as “works” to those outside of ourselves.

Is everyone understanding so far?

Qinael: <nods.>

LeaKatheryn: <nods.>

Crystle: Yes.

Dave: Yeah.

Barb: Yes.

Kevin: Yes.

Igor: Yes.

Dumah: Yeah.

Nader: :)

Zahakiel: We must choose to remain in the path of sanctification, which again is just what it sounds like, the act of being made “sanctified” or holy (it’s the same word in the original languages). It is in this sense that the Scriptures use the word “saved” in the present, ongoing sense: “Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of His knowledge by us in every place. For we are unto Elohim a sweet savour of Christ, in them that are saved, and in them that perish.” (2Cor 2:14, 15) The phrase “are saved” there is in a present, passive tense – meaning that those who “are saved” are not the ones doing the saving; so a more accurate translation would read, “them that are being saved.” It is in this sense also that Paul applies the word “perfection” to the degree that we are aware of what righteousness is: “Let us therefore, as many as be perfect, be thus minded; and if in any thing ye be otherwise minded, Yah shall reveal even this unto you.” (Phl 3:15)

Sanctification involves obedience. Some have seen a contradiction in the statements made by Paul and James, the former saying, “Therefore we conclude that a man is justified by faith without the deeds of the law.” (Rom 3:28) James, however, says, “And the Scripture was fulfilled which saith, ‘Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.’ Ye see then how that by works a man is justified, and not by faith only.” (James 2:23, 24)

The problem arises because people take the two verses out of their right settings, and then they do look as if they contradict. Paul in Romans was speaking of what we were discussing above in terms of justification, that initial act of Yahweh declaring one “just” despite a sinful past. The apostle’s focus was on the grace of Christ, drawing sinners to Himself and pardoning them without them having to “work off” the error, for indeed they cannot. He writes in that very chapter, “But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets: even the righteousness of God which is by faith of Yahshua the Messiah unto all and upon all them that believe. For there is no difference, for all have sinned, and come short of the glory of God.” (Rom 3:21-23)

Zahakiel: All are equal by virtue of a sinful past, and all are equally needing a Savior. This is the thrust of Romans 3.

Now in James’ letter, his focus was on the fact that the “faith” that justifies will always be accompanied by works, which are manifested openly during the process of sanctification. He writes, not of the sinner that is drawn to Christ in general, but of a specific individual – Abraham – who was already declared “just” even before the incident James references took place.

Still with me here? :)

Dave: Yes.

Barb: Yes.

LeaKatheryn: :)

Kevin: Yes.

Crystle: Yes.

Nader: :)

Guerline: OK.

Igor: Yes.

Dumah: Yep.

Zahakiel: James is not saying, “Obedience is what caused Abraham to be called ‘justified’ in the first place, but in this way he revealed it outwardly.” We can demonstrate this by, again, looking at the context of the statement: “Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect?” (James 2:21, 22)

So then, let me ask you this, did Abraham’s willingness to offer Isaac on the altar create a justifying faith in him, or was the faith there before?

Dave: Before.

Crystle: The faith was there before, because he stated, “we will be back.” [cf., Gen 22:5]

Zahakiel: Right. Obviously, the faith was there before, or the old-man Abraham would never have even begun to climb mount Moriah. What James writes here is precisely what we have been saying, that sanctification is a process by which one’s “faith” is “made perfect.” The faith, which already exists, and which according to Paul allows one to be “justified” in Yahweh’s sight by the intercession of His Son, must be “made perfect” by obedience.

And again, the primary obedience here must be a willingness of the mind – and then the other kinds of works will come forth naturally, as figs come forth from fig trees. (James 3:12) What James is describing in his letter is the process of sanctification, a process by which justification is maintained. This is an important point, because though a man may be initially “declared” just by the Almighty in His grace, we find, “Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die […] he shall die in his sin, and his righteousness which he hath done shall not be remembered...” (Ezek 3:20) And, “Keep thee far from a false matter; and the innocent and righteous slay thou not, for I will not justify the wicked.” (Exo 23:7)

Justification may be maintained only through the power of Christ working in us “to will and to do of His good pleasure.” (Phil 2:13) When this is done, then others can look backward at our lives and declare us just, as James does with Abraham. When our lives have been sanctified, then not only will the beginning of our walk with Christ be in justification, but its end also. That is the primary difference in focus between Paul and James; Paul is looking at the current life of Christians, and pointing out that there is nothing we have done to “earn” justification, it is a gift of grace. James is looking back at the completed testimony of Abraham, and is pointing out that by his obedience the “father of faith” made his faith perfect, and obtained a stamp of “Justified” on his entire experience through his works.

Zahakiel: All clear?

Qinael: <nods.>

Crystle: Yes,

Kevin: Yes.

Dave: Yes.

LeaKatheryn: Yes.

Guerline: :)

Igor: Yes.

Dumah: Makes sense.

Zahakiel: Now, the other concept we touched on at the feast, though more briefly, was that of glorification. Glorification is, of course, the act of being made glorious. Of this Paul writes (and say when you’re done), “Behold, I shew you a mystery: We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump. For the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, ‘Death is swallowed up in victory.’” (1Cor 15:51-54)

Crystle: Finished.

Barb: Done.

Dave: Done.

LeaKatheryn: Done.

Jen: Ok.

Guerline: Done.

Kevin: Ok.

Nader: Ok.

Igor: Done.

Dumah: Done.

Zahakiel: Now, let us be clear, we have this victory already: “But thanks be to God, which giveth (present, active tense) us the victory through our Lord Yahshua the Messiah.” (verse 57) Yet while we have it presently, we are waiting for its ultimate and visible fulfillment. It is when speaking of this event what the Bible uses the word “saved” in the future tense: “And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved.” (Mat 10:22) “Much more then, being now justified by His blood, we shall be saved from wrath through Him.” (Rom 9:5)

When we are glorified, and this flesh is made incorruptible, then we shall not have to deal with temptations in the same way as currently, for James tells us, “But every man is tempted, when he is drawn away of his own lust, and enticed.” (James 1:14) Clearly, the “lust” of which he is speaking is the fleshly lusts, (1Pet 2:11) for the word itself is a general one, and may also be used in the Scriptures of good and holy desires. But when the flesh itself is made holy, and the taint of sin is removed, then we shall become that which “it doth not yet appear [that] we shall be.” (1John 3:2)

In this experience we shall have attained unto perfection in a most complete sense, of which Paul says during his earthly sojourn, “Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Yahshua.” (Phil 3:12)

Zahakiel: Now, you see what we have done; we have classified the terms justification, sanctification and glorification in terms of several principles that we can place in a little chart (which I have conveniently posted for the occasion):

Let me know when you have looked over it for a little while, and also if you have any questions at this point.

Pastor “Chick”: Ok.

Dave: Done, interesting chart.

Qinael: Finished.

Jen: Done.

LeaKatheryn: Finished.

Igor: Finished.

Kevin: Ok.

Crystle: Finished, and no questions.

Guerline: Good.

Barb: Ok.

Zahakiel: Now, these New Moon studies are primarily for those who are already “in” this message, and for those seeking a formal association with us, having already experienced the Word’s transforming power for themselves. As such, we are going to move forward in this matter on the assumption that all here have been “justified.” I realize that some may not have yet accepted the Gospel fully, particularly those who come across the study on the internet, or who may be on the mailing list, and to such I would say, “You need only claim it, according to the promise of the Scriptures, and due to the invitation already extended to you; and by faith it is yours.”

Jen: Amen.

Zahakiel: For a born-again Christian in these last days, Justification is passed, and Glorification is yet to come; on neither of these two things can we have any real influence. Of course, we can hasten the day of our Glorification by taking this message to the world as quickly as we can – but in terms of the actual details of the event, that is all on Yahshua’s part.

Where we have our primary interest is in the area of Sanctification. This is present tense, for those who “are being saved,” and in which perfection is a current, ongoing experience up to the level of knowledge we have attained in the Messiah. Yet, while we are not given the authority to judge either our own absolute level of sanctification (1Cor 4:3) or that of others, (Rom 14:4) we are certainly capable of knowing whether or not we (and others) are in the Way. (2Cor 13:5, 1Cor 5:12, Rom 16:7)

The Bride of Christ, of course, is in the Way. She is awaiting Her Bridegroom, and is in the process of making Herself ready for Him. In poetic language, the Bridegroom say this of Her, “A garden inclosed is my sister, my spouse; a spring shut up, a fountain sealed. Thy plants are an orchard of pomegranates, with pleasant fruits; camphire, with spikenard, spikenard and saffron; calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with all the chief spices.” (Song of Solomon 4:12-14)

Now what does all that “floral” imagery bring to mind? It talks about gardens, orchards… what, relating to the walk of a Christian, does this remind you of?

Crystle: The Garden of Eden.

Guerline: Marriage.

Zahakiel: Well, those things, yes... but I am looking for something more specific...

Dumah: The fruits of faith!

Zahakiel: Right :)

One of the characteristics of those who are in the path of Sanctification is that the fruit of the spirit becomes visible. And remember, the Scriptures use a singular term, “fruit,” to identify the whole of which the listed characteristics are only sections. For the record, again, those sections are given in Galatians: “But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance; against such there is no law.” (Gal 5:22, 23)

Now, as pastor pointed out during one of our studies at the Feast, there is a natural connectivity to these elements of the fruit. If we have love, or agape, it means that we will have joy and peace. A love for our Creator and our fellow man will naturally lead us to “rejoice in Yahweh alway,” (Phil 4:4) and we will live in peace with other men as much as it is possible. (Rom 12:18) If we are peaceable and joyful, it is natural that we will be patient, and gentle, for hastiness reveals a lack of inner peace, and harshness indicates little joy. The word “goodness” there means an upright character, and as we saw from the Chain of Character idea, thoughts produce actions, which produce habits, which form character. If the foundation of our thinking is agape, our thoughts will be joyful and peaceful, and our character will reflect this.

Jen: Let it be.

Zahakiel: As our characters are developed, our faith will be strengthened, and thus “faith” is next on that list as one of the fruit-elements. As we will examine shortly, this list shows a natural progression of ideas, however we know that we must begin with faith, and so the order here is not to be considered strictly as a cause-and-effect chain. Our faith may be strengthened by the testimony of our lives, in other words, but this cannot cause faith.

Does everyone understand the distinction there?

LeaKatheryn: Yes.

Dave: Yes.

Jen: Yes.

Kevin: Yes.

Dumah: Yes...Yah is the source.

Zahakiel: The list of the elements of spiritual fruit shows a natural process of strengthening, each one contributing to the power of the next, but if we wish to see specifically our work of building these things ourselves, we must turn to Peter, as we will do shortly. But to continue here…

As our faith develops, so will our humility and meekness. True faith never puffs up, but rather leads us to esteem others better than ourselves. (Phil 2:3) The reason for this is simple: the closer we get to Christ, the more clearly we see His perfection of character, the more we appreciate the darkness from which we have been drawn, and the hatefulness of mankind (including our own fleshly nature) that He nevertheless surrendered His life to preserve and redeem. If we are aware of how greatly we needed a Savior, how can we not come to appreciate the worth He places on our fellow men, each as free to receive the saving grace of Yahweh as ourselves? What makes it even more pointed is this: we know what spiritual crimes we have committed in the past, but we may not know the offenses of another. As such, we can say from our experience as Paul did, that we are “chief of sinners” (cf., 1Tim 1:15) by virtue of the convictions we have developed against what we have done in the past.

All these things are developed and strengthened in the process of sanctification, although – again – we must realize that these things are imputed to us the moment, the very moment, we are justified. The instant we accept Yahshua as our Savior, we possess all these traits, and they need only be developed, for they are natural attributes of the “new creature.” (2Cor 5:17) It is the knowledge of this instant “creation” that gives life to our testimony, the words of our lips.

Zahakiel: With meekness comes temperance, or self-control. The Scripture says, “When pride cometh, then cometh shame; but with the lowly [meek] is wisdom.” (Pro 11:2) Pride is generally associated with excess, such as here: “Woe to the crown of pride, to the drunkards of Ephraim…” (Isa 28:1, see also verse 3) And here: “Behold, this was the iniquity of thy sister Sodom: pride, fullness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy.” (Ezek 16:49)

We see that the proud cannot develop self-control, for they are easily deceived into thinking that they can, of their own power, choose to avoid sin if they wish to do so. They do not rely on the strength of Christ, who is the only One able to completely and permanently vanquish iniquity in the world and in individual hearts.

Now Peter’s list is a little different (I will post it all, and let me know when you are finished):

Zahakiel: “And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness charity. For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Yahshua the Messiah. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall.” (2Pet 1:5-10)

Dave: Done.

Crystle: Finished.

LeaKatheryn: Done.

Barb: Done.

Guerline: Amen.

Igor: Done.

Qinael: Done.

Kevin: Ok.

Zahakiel: Putting the two together we have this from Galatians:

Agape, joy, peace, patience, gentleness, goodness, faith, meekness, temperance.

And this from 2Peter:

Faith, virtue (goodness), knowledge, temperance, patience, godliness, brotherly love, agape.

Now, Peter appears to be giving us a causal chain, because he says, “To A add B, and to B add C… etc.” The reason the two lists are different is because the first shows the way in which the fruits will develop of themselves naturally, but the second shows what we must do to encourage it along for our parts. Are there any questions about that at this point?

LeaKatheryn: No.

Crystle: None.

Kevin: No.

Zahakiel: I will give an illustration from the lists to show what I mean. In the first list, we see that patience comes before goodness, or virtue. If we ARE patient, that is, if we possess patience within us, our lives will naturally be upright, and virtue springs forth from that which is in our nature. But in the causal list, we find that virtue comes before patience. For our part, as we “labor to enter into that rest,” we find that as we develop sanctification the conscious decisions will be to choose virtuous options in our daily lives, and this will develop that patience. And as patience develops, virtuous choices become easier to make as the flesh of the old man “decays” from lack of use, and we have set up a cycle that draws us nearer and nearer to the character of Christ.

We can do this with any pair of elements that are reversed in those two lists. As we work on one aspect we develop a resultant aspect, and that developed aspect makes the one on which we are working come more naturally. Take your time with that sentence; this is another one of those “meaty” issues in the work of the Gospel and sanctification :)

In Peter’s list we begin with faith. In the Galatians list we begin with Agape, divine love. This makes sense, because the Agape comes down to us from Yahweh (the fruit of the Spirit is a gift and not something we earn) and we must respond to it in faith as the very first step.

Zahakiel: I actually cover Peter’s list, which is termed the “Ladder of Security” in the last chapter of Tehom-at [pp. 131, 132], but since it is relevant to this study, I will quote the applicable portion here:

Faith, of course, must come first, and then Virtue (or the actions and motives associated with righteousness) can follow. From our actions, we gain a deeper level of Knowledge and understanding than one who merely hears the truth but never puts it into practice. As the Scriptures tell us, “But be ye doers of the word, and not hearers only, deceiving your own selves.” (James 1:22) With knowledge comes Temperance, or self-control, and thus one is able to moderate all aspects of his life in a Christian manner. This is where the “gate” is truly sealed off from many direct, internal attacks from demons.

If a Christian is temperate in the activities of his life, beginning with the most “ordinary” activities like eating healthy food and getting enough rest, his mind becomes strengthened against temptations, and thus against the

[132]

bearers of those temptations. His life will become, because of the very nature of self-control, one of order, and this is the very antithesis of the chaos represented by the “deep,” or the tehom. But the sealing does not end there. Yahweh is able to save “to the uttermost.” (Hebrews 7:25) What begins as childlike faith, believing that living a life free from sin is possible, ends in a glorious triumph over the Principalities and Powers.

So then, to this temperance that organizes the life, the believer is next instructed to add Patience. With patience, one can endure any trial. In previous chapters, we have used Job as an example of a man who was attacked by Satan; and Yahweh allowed this intrusion into His servant’s life for the edification of that very servant, and those around him.

Dumah: Amen.

We read the following comment in the New Testament about this event, “Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord [i.e., the conclusion He brought to the matter]; that the Lord is very pitiful [sympathetic/kind], and of tender mercy.” (James 5:11)

If patience is added to self-control, what temptation can there be that will overcome us? We are able to outwait any storm, and to look upward for the salvation of the Almighty. It is to this that we may add piety, translated into English as “Godliness.” When this patient hope in the Almighty is developed, it becomes the pattern of the life, and that life becomes invincible.

Finally, Peter tells us to add two kinds of love to our Christian experience, and in [the provided figure] they are separated according to the Greek words used. Philadelphia, or “brotherly love,” is certainly a vital aspect of both the Christian character and the Christian community. Paul instructs, “Let love be without dissimulation [secrecy/deception]. Abhor that which is evil; cleave to that which is good. Be kindly affectioned one to another with brotherly love; in honour preferring one another.” (Romans 12:9, 10) This is the kind of love that allows “brethren to dwell together in unity.” (Psalm 133:1)

But now when Paul says to let “love” be without deception, and consisting also of “brotherly love,” he is using both those terms from Peter’s ladder. The former term is Agape; this is the pure, godly love at the top of the ladder that, if we possess it, will result in the state from which we will “never fall.” Having Agape means to know the very mind of Christ toward the people He loves, be they saints or sinners, and to lend aid, but not facilitation, to those possessed by both illnesses and evil spirits.

Zahakiel: That is the end of the quote. Let me know when you have absorbed all that and are ready to continue.

Dumah: What does love without dissimulation mean?

Zahakiel: Dissimulation is defined in the square brackets: secrecy/deception.

Qinael: Done.

Jen: Done.

Dave: Done.

LeaKatheryn: Ok.

Crystle: Finished.

Guerline: Ok.

Kevin: Ok.

Igor: Yes.

Dumah: Ok... then what does it mean to love without secrecy ? =)

Zahakiel: To be honest in your thoughts and feelings toward the one you love, to have a lack of deceptiveness in your communications and actions.

Guerline: To me it will not ask something in return.

Zahakiel: That also, yes... to love without a hidden motive.

Does that help?

Dumah: Yes.

Zahakiel: Ok.

So to summarize some of that: Paul in Galatians shows us the way these gifts will develop, and Peter in his second Epistle tells us how we may facilitate the growth of gifts, and in what order we are to consider them for the process of sanctification. It is vital to note that, in combining these lists, the work of salvation both begins and ends with Agape. Love was first exercised toward us who knew not how to love, and the end result of our response and faithfulness to that undeserved love is to become perfected in love ourselves.

To close, let us return to the symbolism we saw before:

“A garden inclosed is my sister, my spouse; a spring shut up, a fountain sealed. Thy plants are an orchard of pomegranates, with pleasant fruits; camphire, with spikenard, spikenard and saffron; calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with all the chief spices.” (Song of Solomon 4:12-14)

Here is an important point, and it was relevant also to that chapter of Tehom-at, which was about “Sealing The Gate”: Peter says that if we do these things we will “never fall,” and the Song of Solomon provides us three additional ways of saying the same thing.

First, the fruits do not merely exist in the garden, but they are protected there by the walls. The Bride is a Garden “Enclosed,” or “Locked up.”

Dumah: Are you talking about walking with Yah with no unkown sins?

Zahakiel: In a sense, yes.

The fruits of the orchard cannot be stolen or lost, because they are an essential part of the garden’s nature, and the Groom Himself has placed safeguards against anything of value being lost. If you have heard or seen pastor’s sermon “The Advocate: Do You Know Him?” you will have already been shown that the Holy Spirit, sent to guide us into all truth, (John 16:13) acts as a barrier by sensitizing our convictions and hatred of sin, to the degree that it becomes an impossibility in practice for a Christian to commit a known wrong. (1John 3:9, 5:18)

Back to the symbolism: Second, she is a “spring” that is locked up in the same way (the same word is used of both things). It should be mentioned, however, that the word in Hebrew there (gal) is only translated as a “spring” in this one verse – and I am not really sure why. It is usually translated as a “heap,” usually referring to stones that are set up as a witness to others. For example:

“And Laban said, ‘This heap [gal] is a witness between me and thee this day.’ Therefore was the name of it called Galeed.” (Gen 31:48)

In other places, the word is translated as “waves” as of the sea, but again the meaning is similar – an abundance of something.

Zahakiel: So really, what Song of Solomon is describing is a garden that is both enclosed and set in place as a testimony to others. Though protected itself, it nevertheless gives abundantly, and this speaks well of the One who has tended that land.

This idea of giving abundantly is further emphasized in the third concept, a fountain sealed. Here a “fountain” is just what one would take it to be: a source of water to those around it. But now here a different word is used to describe it from those before. The first word, translated “enclosed,” and “shut up” imply protection and closure, but this last word “sealed” means everything that we take it to mean in this “sealing” message of ours.

It means marked, affixed with a seal, closed up by a sealing.

We must remember that the work of redemption, the work of atonement, is to restore humanity to its original, flawless state. Of the redeemed this will be as true as it was of the original creation: “And Elohim saw every thing that He had made, and, behold, it was very good. And the evening and the morning were the sixth day. Thus the heavens and the earth were finished, and all the host of them. And on the seventh day Elohim ended His work which He had made; and He rested on the Seventh Day from all His work which He had made.” (Gen 1:31, 2:1, 2)

Zahakiel: In the days of work, the “six days,” man will have responded to Agape, and will thus developed the fruit of the Spirit. He will have regained lost Eden, and been sealed into it by the very Agape that started the process. Humanity will have become a “garden enclosed,” and a sealed fountain, and then there can finally be rest in the universe, as there was for the physical creation on that very first Sabbath of the material plane.

When the fruit is full grown, then we are ready for the harvest. (Mark 4:29) On that day the Husbandman will look upon the labor of His hands, and will pronounce the fruit “very good.” On that day, the day of Glorification, He will look upon his fellow-laborers, who are also represented by the crops themselves. He will say to those who have followed Peter up the ladder of sanctification, and remained in the Way of holiness, “Well done, thou good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.” (Mark 25:21)

By Yah’s grace we will be diligent, we will be wise, and we will be (as we have been and are – past, present and future) entirely and gloriously victorious in Him who first loved us.

Zahakiel: Are there any questions before we close?

Crystle: None here.

Guerline: Amen.

Barb: No.

Kevin: No.

Dave: Good.

Israfel: No.

Zahakiel: All right. Pastor, can you please close the meeting with a prayer?

Pastor “Chick”: Dear Heavenly Father,

Thank you for your gift of salvation, for teaching us the concepts that you have provided for us to understand it.

May we, who have accessed this great gift, have a burning desire to share this abundant life with a lost and dying world.

May all who are not yet in covenant relationship with you and your people now come to that decision…

for it is in the name of YAHshua, our Savior, that we pray...

Amen.

Zahakiel: Amen.

Qinael: Amen.

Kevin: Amen.

Barb: Amen.

Dave: Amen.

Israfel: Amen.

Crystle: Amen.

Guerline: Amen.

Jen: Amen.

Dumah: Amen.

Nader: Amen :)

Igor: Amen.