The Joyful Heart
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1. Introduction 2. Justification and Sanctification 3. The Three Motives 3.1. Tradition 3.2. Low Expectations 3.3. Lack of Desire for Holiness 4. Overcoming The Obstacles 5. Conclusion |
Introduction
Zahakiel: Okay, Luke, please offer an opening prayer.
Qinael: Our most Holy and
loving Father,
We thank you for this time of
reflection and purification you have appointed for your people. We thank you for the means of communication
you have given to us, though miles apart, to be able to participate in this
meeting.
We ask your blessing upon and
the presence of your Spirit at this meeting...
In the name of Yahshua we pray, amen.
Zahakiel: Amen.
Rita: Amen.
Barb: Amen.
Guerline: Amen.
Naraiel: Amen.
Crystle: Amen.
Zahakiel: I had intended to do a study on Willful Neglect this month, but Yahweh has shown me that there is a more important foundation that must first be laid before we can begin to speak about matters of “duty” for the Christian soul. Before we speak meaningfully about what ought to be done, and what left undone, we must first see why a human being, converted or not, would wish to do the right thing anyway. Why is righteousness attractive to the human mind? And I use this statement “human mind” generally because, even though worldly people do not seek righteousness, and it is considered “foolishness unto them,” the world has not yet abandoned the light of grace to the degree that basic acts of goodness go unrecognized or unappreciated. Certainly, the distinctions between true godliness and nominal Christian conventions escape just about everyone, even most who regularly attend churches, in these dark times. But even for the worst of backsliders and unbelievers it is understood at least intellectually that “good” is better than “evil.”
For this month’s study, which I am entitling “The Joyful Heart,” I would like to expand upon a topic that pastor Chick mentioned during his three-part sermon on the “True vs. The New” a few weeks ago. This was a study, to quickly remind you, that compared the genuine Gospel taught by Christ and the apostles with the “new theology” commonly accepted in the Christian world today.
In the third sermon of that series, he mentioned one distinction in particular that I thought was very important for all of us to understand, one that is worth singling out for its own discussion. That distinction is this: While the true Gospel teaches that Salvation consists of both Justification and Sanctification, the New Theology teaches that it consists of Justification only.
Those who accept the New Theology might say that sanctification is “important” to some degree, and it varies from church to church – sometimes from person to person – how much importance is attached to it, but they will often say that once you are justified, it doesn’t really matter what you do. In saying this, however, they misunderstand both sanctification and justification, to their great detriment.
Justification and Sanctification
Zahakiel: We have covered the topics of Justification and Sanctification extensively some New Moons ago, particularly during the “Seals” series. The last one in particular, “The Water Seal,” contained a table showing some distinctions between the two concepts. We will go over the major points here briefly as a recap.
Basically, justification happens in an instant, and at the point of conversion. Thus, for the born-again Christian, justification is an event in the past. We read that, “In Yahweh shall all the seed of Israel be justified, and shall glory.” (Isa 45:5) This is an event grounded in His love toward us; it is not, and cannot be, initiated by man. The means by which Yahweh has chosen to do this is by the sacrifice of Yahshua the Son, and “Much more then, being now justified by His blood, we shall be saved from wrath through Him.” (Rom 5:9) So we see that this event, which has taken place in the past for every genuine Christian, has effects in our present lives, and in our hope for the future.
It is at the point of justification that the Christians says, “I am crucified with Christ, nevertheless I live; yet not I; but Christ liveth in me. And the life which I now live in the flesh I live by the faith of the Son of God, who loved me and gave Himself for me.” (Gal 2:20) It is at that point that the invitation from Yahshua is accepted, and the believer goes forth to willfully sin no more.
Now sanctification is different. Unlike justification, which is an event in the past, (for those already converted) sanctification is the present process into which the Christian is introduced upon his or her rebirth. It is the life of faith that Paul describes when he writes, several times, that, “the just shall live by faith.” (Rom 1:17, Gal 3:11, Heb 10:38) This is clearly a concept that is at the very foundation of New Testament religion, for there are not many concepts that are repeated identically three times. Having repented of one’s life of sin and accepted the direction to which the Savior has pointed, sanctification is the walk, the narrow way that the Messiah described to His disciples that leads on to eternal life.
Zahakiel: Are there any questions so far?
Qinael: No.
Barb: None here.
Naraiel: No.
Rita: None.
Ye: No.
Kimberly: No.
Zahakiel: So is it true, first of all, that justification is vital while sanctification is an option? The New Theology teaches that sanctification is “nice,” but justification is what gets you to Heaven. Forgiveness is what gets you to Heaven in this incomplete doctrine, and faith without works is perfectly acceptable in God’s eyes.
This is an extremely dangerous teaching. The Scriptures explain clearly that we are to “Follow peace with all men, and holiness, without which no man shall see the Lord.” (Heb 12:14) Peter describes a process for developing agape within one’s self, at the conclusion of which he states, “give diligence to make your calling and election sure: for if ye do these things, ye shall never fall.” (2Pet 1:10) One of Peter’s steps on that ladder is “virtue,” the Greek word being arete, and it means, basically, “a morally excellent course of thought, feeling and action.” This is the description of a sanctified experience. Even more directly, the word in Hebrews for holiness, as we have seen in previous studies, is hagiasmos, the very word translated in other Biblical books as “sanctification.” Without sanctification, without a process of refinement that involves a purification of the thoughts, feelings and actions, “no man shall see the Lord.”
Justification alone does not get one to Heaven, because justification is not a path that takes the believer anywhere; it is an event, not a process, which involves opening the door to starting on the path. Likewise, forgiveness is not what gets one to Heaven. Yahshua said to the Father of those who had nailed Him to the cross, “Forgive them; for they know not what they do.” (Luke 23:34)
Zahakiel: Now this part is very important, and you won’t hear it many other places… Yahshua said, “as the Father hath life in Himself; so hath He given to the Son to have life in Himself; And hath given Him authority to execute judgment also, because He is the Son of man.” (John 5:26, 27) Now this Son, unto whom judgment, authority and power was given, asked the Father that those who nailed Him unto the cross should be forgiven. Can we accept the idea that forgiveness was withheld from even those who placed the Savior upon the cross?
No… Yet now… were these men saved? We know that at least some of that number will not be saved, for it is prophesied in symbol that there will be among the lost those who have “pierced” the Son, (Zech 12:10) and in vision John specifically singles out “they also which pierced Him [to] wail because of Him.” (Rev 1:7)
Forgiveness alone, forgiveness offered, does not save anyone. Forgiveness accepted leads to salvation, but this consists of far more than simply saying, “Thank you for forgiving me.” To truly accept forgiveness means that we believe from the heart that we have been covered by the blood of the Lamb, and that this covering alters our lives dramatically, so that we enter into unity with the Father and Son. It is not forgiveness alone that saves, but the aftermath, the result: atonement. You see the parallel… justification does not save by itself, for we are told that without sanctification we will not see Yahweh. Likewise, forgiveness does not save by itself, for unless we accept this and experience atonement, we are not saved from the wrath to come.
Does everyone see this?
Qinael: <nods.>
Naraiel: Yes.
Crystle: Yes.
Barb: Yes.
Ye: Yes.
Kimberly: Yes.
Rita: Then atonement and sanctification are one in the same?
Zahakiel: Atonement is being one with the Almighty. Sanctification is the process that produces this result.
Rita: Thank you for making this clear.
Zahakiel: <nods.>
There are truly three steps involved here, starting the path, (justification) walking the path, (sanctification) and arriving at the destination and being sealed (glorification); and when you are sealed you are “at one” with the Creator and Savior. Both the true Gospel and the New Theology hold out the promise of glorification; it is at the second step that they differ most noticeably. True Christianity is very much about “process.” This process, although it takes place by means of a series of creative steps, and not slow, evolutionary development, nevertheless functions in time. We go, as the Word tells us, from “glory to glory,” (2Cor 3:18) but there is a mistake, a fatal mistake, in believing that this series of steps is anything less than necessary for entering into the world to come.
The Three Motives
Zahakiel: In my experience, I have only come across three major motives for accepting the notion that sanctification is not an essential part of the Gospel. They are these: 1) Tradition, 2) Low expectations, and 3) A lack of desire for holiness. We will examine these one at a time.
Tradition
Zahakiel: I met someone some years ago, and she told me, “I read the Bible, I didn’t become ‘saved,’ through a Church, I just read it for myself, and I came to the conclusion that we do not commit sin if we’re born again.” “But when I started going to Church,” she said, “I was told, ‘Oh, no, no… we still sin, we all continue to sin,’” and all those arguments we hear so often. I had to say to her, “You were right the first time!” The traditions of men had made of no effect the work of grace in this individual’s life, for she accepted the deception, and she had to go back and re-tread the missteps she had taken thereafter.
Even during the days of the apostles, it was evident that the spirit of Satan, the spirit of anti-Christ (as John described it) has already begun to work to weaken and corrupt this “fearful” new doctrine that was going abroad in the earth. It was understandably fearful to the demons, for here we had human beings who had been under their authority, trapped in their bondage, for practically all of their lives… and now they were being taught that they could be free, and that they could cast off their oppressors by speaking the name of the Savior in faith. (Luke 10:17)
Some time in the earliest days, the Church of Christ began to compromise its stand on a number of issues. The New Moons vanished. The day of rest began to be observed on the first day instead of the last in the influential congregations at Rome and Antioch. The feast days were set-aside, so that three hundred years later there was an unnecessary conflict about the proper date on which to celebrate “Easter.” Other errors started to come in also, documented in the historians of those first centuries: the misunderstanding and misapplication of tongues, the alterations to the Christian understanding of the state of the dead, and of course the role that the death of Yahshua truly played in the life of the believer. The idea of a “substitute” for our sins was kept, and that was well enough, but due largely to the influence of paganism, the idea of the “spirit world” began to become an idealized and hazy thing, separated in some very important ways from “real life.”
Zahakiel: In the beginning, the spirit was joined to matter, and by this method Yahweh produced a “living soul.” (Gen 2:7) What Satan and misguided men have been seeking to do, from that time to this, is separate the spirit and the flesh once again. And if they cannot do it physically, with violence, they will do it philosophically, by tradition. In the Christian life, there must be a balance between the spirit and the body. If we begin to pray for our acquaintances, but do not serve them according to their physical needs, James tells us our religion is worthless. (James 2:16) On the other hand, if we believe that we can discipline our spirits by abusing our bodies, Paul informs us that we have merely a “show,” or an outward assumption, of wisdom. (Col 2:20-23)
What the Bible teaches, and what we believe, is that the things that happen in the spiritual realm have a genuine impact upon the visible world, and often vice versa. In other words, one who is “saved” in the spirit will begin to act “saved” in the eyes of others. One who has prayed for, and received, victory over smoking, drinking intoxicating beverages, gluttony, greed, lust, pride, etc…. these are not just “spiritual” victories, as if that somehow meant less than the most documented of military conflicts. Just as an army marches into a city and takes it, so does the power of Yahweh overwhelm the carnal tendencies in the repentant sinner, and the sins – the visible, “real” sins – are washed away by the Blood.
It is only tradition that teaches otherwise. It is only tradition that says, “Oh, yes, Christ has given us the victory over every sin, every temptation,” but then has those who say this living as if it had not truly happened. Jeremiah laments those who have accepted (woe unto those who teach!) this great falsehood. He says to them in the name of Yahweh, “‘Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Ba’al, and walk after other gods whom ye know not; and come and stand before me in this House, which is called by my name, and say, “We are delivered to do all these abominations?” Is this House, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it,’ saith Yahweh.” (Jer 7:8-11)
Zahakiel: You can hear the incredulity, the outrage that Elohim directs His servant to declare unto those who say, “We are saved,” and go into the churches with adultery, theft and idolatry on their minds. But what do we see today? We see “all these abominations” enshrined in the very teachings of the churches that claim to be Christ’s. This is the great danger of human and demonic tradition, such as the teaching that, “We all continue to sin, even when we are saved.” Everything gets turned inside out.
Because they have accepted these traditions, the citizens of worldly Christendom are being lead to destruction as sheep to the slaughter. The Bible says, “without [New Jerusalem] are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.” (Rev 22:15) Those who love the lie, who find comfort in the idea that they need not deny self and refine the character, will find themselves unsuited for the glorious light of the Great City. The love of the lie is covered more under the third reason for avoiding sanctification, but the fact that the lie exists in the first place – to be loved – is a problem all its own, and keeps one from the joy of true service to the Almighty.
The solution for the problems caused by faulty traditions is education. We need to look at how Yahshua conducted His ministry among those who were subjected to the traditions of those that had lost sight of the character of the Almighty. First, He identified the problem. Without avoiding the issue He went right into it with the leaders, telling them that they were “making the Word of God of none effect through your tradition, which ye have delivered: and many such like things do ye.” (Mark 7:13)
He then restored them to the Biblical foundation of their practices, “And said unto them, ‘It is written, My house shall be called the house of prayer; but ye have made it a den of thieves.’” (Mat 21:13, quoting that very passage from Jeremiah we saw above) Finally, by revealing the promises of Scripture, Yahshua made an appeal to the hearts of His hearers, seeking to re-introduce them to the face of the Father, (e.g., during the sermon on the mount) so that the “goodness of God” should lead them “to repentance.” (Rom 2:4)
These are the steps, then, from Yahshua’s example when dealing with false traditions: Identify the problem, seek to restore faith in the Scriptures as the true foundation of faith and practice, and then appeal to the hearers based upon the character of Yah that these Scriptures reveal.
Are there any questions on this first motive, and how to deal with it?
Crystle: No.
Qinael: No.
Naraiel: No.
Barb: No.
Rita: No.
Low Expectations
Zahakiel: The second motive commonly present in those who believe that sanctification is not as important as justification is a low set of expectations regarding the power of Yahweh in Christ. Simply put, these individuals have never been told there is anything better.
Rather than the first motive, which involves preferring the traditions of men (i.e., loving the lie) to the truth, this second one is based on ignorance, without even really supplying an alternative. This ignorance is not necessarily deliberate, because if one purposely rejects the true testimony, this is closer to the third motive: not wanting holiness at all. At the same time, ignorance based upon doubts and uncertainties (because the promises can be plainly read by any Bible student) is not much better. Individuals may read the promises of the Bible, and accept that God is offering to heal them of their sins and set them on the right path. Yet, because they don’t believe it can happen for them personally, they tend to see these promises as fulfilled “someday, maybe,” or as “the ideal” to be sought but never really attained. Their expectations are set low, even while supposedly worshipping an infinite Creator.
Those who have this second motive are those who, for example, often choose to let their experiences decide what is reliable in the Bible, rather than evaluating their experiences based upon what the Word declares. Here also you find those who procrastinate in spiritual things, afraid to venture out lest some imaginary lion destroy them, (Pro 26:13) or remain inactive due to a gradual slight into lethargy. “Yet a little sleep, a little slumber, a little folding of the hands to sleep; so shall thy poverty come as one that travelleth, and thy want as an armed man.” (Pro 6:10, 11) We heard a sermon on this passage recently.
Zahakiel: The Scriptures tell us, “I will therefore that men pray every where, lifting up holy hands, without wrath and doubting.” (1Tim 2:8) This is the attitude we are to have when we raise our hands in prayer… with clean hands and no doubt, “for he that cometh to God must believe that He is, and that He is a Rewarder of them that diligently seek Him.” (Heb 11:6) In other words, expect to receive what you ask for, including a genuine sanctification experience that actually and actively changes the aspects of your life that both you and others can see. This is the essence of the “word of their testimony” by which the 144,000 overcome the beast and his image in the last days. (Rev 12:11)
The cure for this second motive, which boils down to “unbelief,” is to familiarize one’s self with the Word, and the promises contained therein. But not stopping there, the next vital step is to begin to apply these things – to act upon the instructions and advice found in the Bible, and then the work of sanctification will not be drudgery or obligatory labor, it will be an association into which the believer enters with a truly joyful heart. What could be more tragic, after all, that never being told there was anything better than the constant, thankless struggle with sin and self in which the nominal Christians are engaged? Yes, there will always be a battle with sin and self, right until the moment of the Change… but this battle is one during which we rest in safety and security while the works of omnipotence are made manifest in our flesh, “For it is God which worketh in you both to will and to do of His good pleasure.” (Phil 2:13)
Zahakiel: The Scriptures told us of those who possess the first motive that they would fail to attain citizenship in New Jerusalem, because they have accepted a lie. The Word now tells us of those who possess the second motive: “My people are destroyed for lack of knowledge; because thou hast rejected knowledge I will also reject thee, that thou shalt be no priest to me, seeing thou hast forgotten the law of thy God, I will also forget thy children.” (Hos 4:6)
Does everyone understand the difference between these two motives?
Crystle: Yes
Rita: Amen and Amen. Yes.
Barb: Yes.
Ye: Yes.
Kimberly: Yes.
Naraiel: Yes.
Lack of Desire for Holiness
Zahakiel: A lack of desire for genuine holiness, the third motive that keeps individuals from accepting sanctification as a part of the salvation experience, is probably the most common reason we hear. It is certainly the most dangerous. In a way it is tied to the previous two motives, but it is beyond them as well. The compromised traditions of human beings are designed to condition men to lose whatever desire for godliness they may have had upon their initial contact with Christianity. The unbelief that comes from doubt or ignorance will lead naturally to the state in which godliness is seen as something so far away it cannot be really found anyway.
But Yahweh tells His people, “For this commandment which I command thee this day, it is not hidden from thee, neither is it far off. It is not in Heaven, that thou shouldest say, ‘Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it?’ Neither is it beyond the sea, that thou shouldest say, ‘Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it?’ But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it.” (Deu 30:11-14)
The biggest motive for accepting this aspect of the New Theology, for whatever reason it develops in the first place, is a lack of genuine desire for the Christian life. Now, to be sure, even the most dedicated and sincere converts are tempted with this at times. Even the one who has been a Christian for years, particularly when faced with a challenge, is subject to the whispers of flesh and devils.
The difference between the backslider and the one who remains faithful is that the latter knows how to reject thoughts like this, having disciplined the mind to avoid dwelling upon doubts for any real length of time. The faithful one knows on an intellectual as well as a spiritual level that the more attention we give to temptation, the more powerful it becomes. This is not a case of denying the facts of what we encounter in life. We do not say, when things are challenging, that they are not challenging. We do not say, when things are sorrowful, that we do not feel sorrow. At the same time we are told, “My brethren, count it all joy when ye fall into divers temptations, knowing this, that the trying of your faith worketh patience.” (James 1:2, 3)
Zahakiel: At the very least, the temptations and trials bring forth a more refined character. Often, the apparent obstacles and delays are simply the plan of Yahweh to bring about some greater benefit that we cannot, from our limited observation-point, discern at that particular moment. There are many examples in the Bible of those who went through what seemed like great opposition, only to find that this was the very means of preparing them for great things thereafter. For the Christian, we need not seek a “silver lining,” as if the compensation for difficulty was somehow less than what we initially desired. We expect a “golden lining” on our clouds, because Yahweh “is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us.” (Eph 3:20) It is our trust that our endeavors will always work out at least as well as we expect, if not far better.
This is how the Christian overcomes the occasional obstacles that Satan would use to develop in us that third motive to turn away from sanctification. Of course, what we are discussing here are a group of people so deceived, so very misled, that they have never even started to walk the narrow way, because they do not want to encounter these often necessary thorns and thistles in the first place. If they desired the goal, the Christ-like character, the trials necessary to walk in this narrow way would seem like a small price indeed.
It is sanctification that leads one to this divine character. Although the righteousness of Christ is “imputed” or attributed to us at the point of conversion, the event of justification, it is left for us to continually choose to make the steps required to maintain this condition. This is not about the works; of course… the works constitute the visible part of the steps that are to be made, the steps described by Peter in 2Peter 1:10. But it is the faith, it is the will that is the power, the human will that is in cooperation with the spirit of Christ that leads to the decisions.
Zahakiel: One thing we constantly find in the Scriptures, despite the theology of those who believe in absolute predestination (another manifestation of the lack of desire for genuine sanctification, by the way) is that we are always being instructed to “choose.” Every book of the Bible has an openly declared, or a strongly implied, moral choice that the readers are expected to make based upon the information that is presented. We have studied this previously, but it is worth mentioning again that yes, in his natural state, man does not seek righteousness.
We are told, “the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned.” (2Cor 2:14) “There is none that understandeth, there is none that seeketh after God.” (Rom 3:11) In other words, beyond a mental surface-knowledge that it is “better” to be good than evil, there is no true desire for righteousness in man’s natural state. And yet, because of Yah’s love for mankind, we are told that “the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Yahshua the Messiah, who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works.” (Titus 2:11-14)
There we see the purpose of grace, first to teach us that we may indeed be righteous. The primary function of grace is to awaken in mankind that desire for godliness that, if accepted, will allow us to obey the Scriptures and “choose you this day whom ye will serve.” (Josh 25:15) We are told that Yahweh is a Rewarder of those who seek Him, (Heb 11:6) and this statement would be meaningless if it were not possible to do so. We are told in another place, “Seek ye Yahweh while He may be found, call ye upon him while He is near.” (Isa 55:6) There is a time when Yahweh is “near,” a time when He calls upon every man to repent of his transgressions, a time when the Almighty determines that the individual knows enough to make a fair decision.
Zahakiel: Our job, as Yahshua’s ambassadors, is to provide that information to all in our sphere of influence, to draw that valley of decision closer, for the time is indeed short. Yet the “Good News” is not just about warnings to escape from the wrath to come. The “Good News” consists of teaching men that we have a loving Creator and a loving Savior, who are intimately and personally interested in each one, and willing to save to the utmost.
This revelation of the divine character, as the Scriptures teach, is the means by which a desire to be like them is awakened. The more we behold the spirit of the Almighty, the more like Him we wish to become, and the temptations that would hold us to the earth appear dimmer and dimmer in comparison. But the decision must be made, first, to look and second to make that first step, and then the next, and then the next. That is sanctification.
The desire for holiness must be chosen, based upon what we behold of Yahweh and Yahshua, and then acted upon in faith. And how do we get those who have already developed a lack of desire for godliness to repent? How do we get them to turn from their state?
The most important thing is to make them aware of it. We are instructed to this end: “Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins.” (Isa 58:1) “Open rebuke is better than secret love.” (Pro 27:5)
Often, very often, we hear the nominal Christian complaining, “Who are you to judge me based upon what I am doing? I am a believer just like you.” But what do they believe? If they believe that they are “good enough” to stand before a divine judge and be clean, while clinging to some practice or habit that the Bible condemns, they do not believe in the Gospel. They believe in “another Jesus, whom we have not preached,” (2Cor 11:4) because the One whom we teach “gave Himself for us, that He might redeem us from all iniquity, AND purify unto Himself a peculiar people, [i.e., sanctify them] zealous of good works,” as we saw above in Paul’s letter to Titus.
Zahakiel: The lack of desire for sanctification is a denial of the Savior, who gave Himself that both justification and sanctification might be ours. The acceptance of justification alone, and the rejection of the development of character, reveals a heart that is not joyful in the service of the Master, which is the reason why I entitled this study as I did.
The solution for every motive that rears itself against the full Gospel is to find the joy of sanctification. David asked, when repenting of a great sin, “Restore unto me the joy of thy salvation.” (Psa 51:12a) The Gospel is called the “Good News” for a reason; it is designed to bring us to a place of rejoicing.
Are there any questions so far?
Qinael: No.
Rita: None.
Barb: No.
Crystle: No.
Ye: No.
Kimberly: No.
Overcoming The Obstacles
Zahakiel: Now a couple more brief things before we close… Having seen the problems, and looked at the solutions, here are some verses to indicate the beauty of the true plan of Salvation, indicating that the Good News of the Gospel is not merely some event that happens to us, but a process – a relationship – into which we enter with the Savior, and the Father by Him. The Gospel is not justification only, but the sanctifying walk that should be, even with its various obstacles and trials, the greatest joy of human existence.
We read: “Being confident of this very thing, that He which hath begun a good work in you will perform it until the day of Jesus Christ.” (Phil 1:6)
“But of him are ye in Christ Yahshua, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.” (1Cor 1:30)
“Hereby know we that we dwell in Him, and He in us, because He hath given us of His Spirit. We love Him, because He first loved us. If a man say, ‘I love God,’ and hateth his brother, he is a liar; for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?” (John 4:13, 19, 20)
Do you see, in the above verses, the “practicality” of true salvation? It involves far more than sitting quietly in meditation and prayer. It involves the work of Yahweh in us to bring forth fruit, and the works of loving service to our Father in Heaven and our fellow residents of earth.
Zahakiel: A few more:
“Unto you first God, having raised up his Son Yahshua, sent Him to bless you, in turning away every one of you from his iniquities.” (Acts 3:26)
Even in the family circle, “Husbands, love your wives, even as Christ also loved the Church, and gave Himself for it; that He might sanctify and cleanse it with the washing of water by the Word, that He might present It to Himself a glorious Church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.” (Eph 5:25-27)
“Now [may] the God of peace, that brought again from the dead our Lord Yahshua, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do His will, working in you that which is wellpleasing in His sight, through Yahshua the Messiah; to whom be glory for ever and ever. Amen.” (Heb 13:20, 21)
“How much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, purge your conscience from dead works to serve the living God?” (Heb 9:14)
Other verses, which I will list here but not quote here in the interest of time, include: Acts 26:18, Rev 22:11, 1Th 5:23, Zech 3:3-5, 1John 1:9, Rom 8:1-4, Mat 7:21, Heb 5:9, and 2Th 2:13. You can look these up from the transcript as you have opportunity.
Conclusion
Zahakiel: In conclusion, whenever we are examining our motives, we must ask ourselves, “Am I willingly obeying?” We are told, “Every man, according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver.” (2Cor 9:7) Although this passage speaks of a particular offering for a needy congregation, the principle underlying Paul’s words are as deep as the plan of Salvation itself. If we are not enjoying our walk of sanctification, if our hearts are not joyful in the service of the Almighty, let us examine why, and let us then ask for that joy to be restored.
I am not here talking about mere emotional states, of course. Sanctification does not always “feel” pleasant, as it is written, “Now no chastening for the present seemeth to be joyous, but grievous; nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.” (Heb 12:11) But if we, even while enduring the painful chastening, do not forget that love has also to do with discipline, and that our trials are for our own greatest benefit, then our true joy, our state of peace, our Sabbath rest, are not at all disturbed. It is possible, even in sorrow, to have a heart that is genuinely joyful, for which happiness and peace are their natural and seldom overshadowed estates.
It is to joyful hearts, after all, in those who are sanctified by the Gospel, that the words will be spoken, “Well done, 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.” (Mat 25:23)
Are there any questions before we close?
Qinael: No.
Ye: No.
Kimberly: No.
Rita: None. Excellent.
Barb: No.
Zahakiel: Very well. Pastor, can you offer up the closing prayer?
Pastor “Chick”: Let us pray.
Dear Heavenly Father,
We are truly thankful to You
for giving Your children the “joy of salvation,” the joy of serving the Most
High with committed hearts. Thank you
as well for the edification that has been presented to us here, so that those
of us who need justification, those of us who have entered the path of
sanctification, and those of us who are expecting glorification in this
generation will be educated in our individuals needs.
May all of us maintain the attitude of repentance as “the goodness of YAH” is demonstrated in our lives daily, for this prayer is offered in the precious and Holy Name of YAHshua, AMEN!
Qinael: Amen.
Zahakiel: Amen.
Crystle: Amen.
Rita: Amen.
Barb: Amen.
Ye: Amen.
Kimberly: Amen.
