TE PRINCIPLES OF SUPERNATURAL CONQUEST
Dan 11:32 And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits.
The knowledge of the Almighty is ignited by understanding the freedom that comes by knowing the benefits of salvation and the accompanying power that comes from the power of resurrection. In the Holy Scriptures Apostle Paul wrote the key to this in his epistle to the philipians chapter 3.
--THE RIGHT KNOWLEDGE OF GOD
- Php 3:8 Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,
- Php 3:9 And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:
- Php 3:10 That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;
The activating key to these KNOWLEGE CAME FROM THE GREEK UNDERSTANDING OF THE PRINCIPLE OF GINOSKO-From the understanding it has to do with " experience the power of his resurrection"
This unique experience leds to REGENERATION i.e the Born Again Experience that leads to the implanting the Zoe Life the exact Life of the Almighty.
Joh 3:3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.
Joh 3:6 That which is born of the flesh is flesh; and that which is born of the Spirit is spiri
I. THE KINGDOM OF GOD. The expression was a Jewish one, and the Jew would understand by it society perfected. That domain on earth where God was visible and God ruled. The Jewish kingdom was a theocracy: a kingdom in which God’s power was manifest by miracles, and in which His laws were promulgated. This was Nicodemus’ conception. He saw that Christ fulfilled the two requisites of a Divine mission—asserting a living will ruling over the laws of nature. He had seen a society growing up in acknowledgment of the rule of a person. But Christ asserted the necessity that the subject should be prepared for the kingdom. He distinguished between the visible and the invisible kingdom—the presence that man can see, and the presence that man can feel. Nicodemus saw Christ first when he gazed on the miracles. Christ told him he could not see or enter the other save by being born again.
The new birth
I. ITS NATURE.
1. What it is not.
(1) Not the outward administration of baptism. Some we see piously disposed from their earliest years who might have had a holy bias imparted, but the great generality are void of gracious dispositions, and cannot have been born again.
(2) Not reformation of life. Amendment is the effect, not the precedent of regeneration. The nature of the corrupt tree must be changed ere it can produce good fruits.
(3) Not a profession of religion. This may exist when there is no participation in the spirit. Nicodemus was a professor and a distinguished teacher.
2. What it is.
(1) A supernatural change above the power of nature. As man cannot create, he cannot recreate himself, cannot quicken himself any more than the buried dead.
(2) An internal change. The doctrine of Eze_36:26-27 Christ perpetuates. As the heart is deceitful above all things so it must be changed ere the love of God reigns in it.
(3) An universal change, co-extensive with our corruption, affecting all our powers, enlightening the understanding, subduing the will, biassing the disposition, purifying the heart, reforming the life.
(4) A sensible change. Sometimes the change is unconscious, but generally sinners are aroused from their slumbers more or less violently (Act_2:37). In either case it is in its progress and effects always sensible.
(5) A visible change. We see the effects of the wind, although not its origin and operation.
So a man’s new birth is evident
(1) To himself. He loves and seeks spiritual things, whereas formerly he disliked and avoided them.
(2) To others.
(a) To the regenerate who find a congeniality of taste and feeling with them.
(b) To the unregenerate, who marvel at the change.
II. ITS NECESSITY.
1. From the character of Him who declares it: Christ
(1) The Divine Saviour.
(2) The Divine Teacher.
2. From its indispensableness to happiness.
(1) Present. The world in itself is an unsatisfying, empty portion. The soul craves a higher joy than it can give. The new birth brings joy unspeakable and full of glory.
(2) Eternal. Heaven would not be heaven to the unconverted. Its employments, etc., would be offensive. His nature and taste savour not of spiritual things.
III. ITS SIGNS. He that is born of God
1. Overcometh the world.
2. Doth not commit sin.
3. Brings forth the fruits of the Spirit—love, joy, peace, etc. Application. If the new birth be
1. A supernatural change, do not fancy you can renew yourself, but cry, “Create in me a clean heart,” etc.
2. An internal change; do not think that the amendment will suffice, but pray that the axe may be laid at the root of the corrupt tree.
3. An universal change; no idol must be retained.
4. A sensible change; see that your acquaintance with truth is experimental, not theoretical.
5. A visible change; let your light shine. (W. Mudge, B. A.)
The new birth
What a meeting was this between Christ and Nicodemus!
1. The season was most solemn.
2. The theme the most momentous.
3. The hearer a ruler in Israel.
4. The Speaker the great Teacher sent from God.
I. THE NATURE OF THE NEW BIRTH. Altogether spiritual. Regeneration by water baptism is a dangerous fallacy.
(1) Thousands who have been baptized are unchanged.
(2) Christ who came to save the lost never baptized.
(3) Paul said, “I was not sent to baptize,” etc. By baptism we enter the visible kingdom, but by spiritual regeneration the invisible.
1. The agent in this work is a Spirit-the Spirit of God. Some secondary agency is usually employed, the Word of God, etc., but that is only His instrument.
2. The subject is spirit—the soul of man. Regeneration is in its very nature a complete reorganization of the moral man.
(1) Correcting what is wrong.
(2) Supplying what is deficient.
(3) Removing what is superfluous. The works of the devil are destroyed, and the kingdom of righteousness established.
3. The immediate associations are spiritual. The signs may be evident, but the causes are unseen. Therefore the unregenerate cannot understand either spiritual mourning or spiritual joy, because there is nothing that they can see to occasion either.
II. ITS RESULTS.
1. It introduces a man into a new world. It seems as though he saw with new eyes, heard with new ears, enjoyed with new senses.
2. It introduces him into a new society where he forms more dignified companionships. Some imagine that to become a Christian is to lose caste. On the contrary it is to be elevated in the rank of being and to have God and the purest and best for friends.
3. It produces a new class of feelings, motives, and desires. Joy where once was sorrow; love of God where once was love of self; aspirations after heaven where once was worldly ambition.
4. It opens new sources of pleasure.
III. ITS NECESSITY.
1. From the moral condition of man which is depraved.
2. From the character of heaven, into which the undefiled cannot enter.
3. From the mediatorship of Jesus Christ, who came to bring about the great change. (J. S. Jones.)
The new birth
If any doctrines are fundamental they are those of justification and regeneration. The former is what God does for us in forgiving our sins, the latter what He does in us in renewing our fallen nature. They are concurrent, but in the order of thought we first conceive His wrath to be turned away and then His Spirit to enter our heart.
I. WHY MUST WE BE BORN AGAIN?
1. The foundation of this doctrine lies nearly as deep as the foundation of the world. God created man in His image.
(1) Not barely in His natural image—immortal, spiritual, intelligent, freed etc.
(2) Nor merely in His political image, as having dominion.
(3) But chiefly in His moral image, in love, justice, mercy, truth, purity, and so very good.
2. But man was not made immutable, but placed in a state of trial, able to stand, liable to fall. God apprized him of the penalty of falling—death. Man fell and died—died to God. The body dies when separated from the soul; the soul when separated from God.
3. In Adam all died; so every one that is descended from him comes into the world spiritually dead. Hence the necessity of regeneration.
II. HOW MUST A MAN BE BORN AGAIN?
1. We are not to expect any minute, philosophical account of the manner (Joh_3:8).
2. The phrase was well known to Nicodemus as signifying the transformation of a Gentile proselyte into a son of Abraham.
3. Before a child is born into the world he has eyes, but sees not; senses which are not exercised; has no knowledge. To that manner of existence we do not give the name of life. Only when a man is born do we say he lives. Then his organs of sense are exercised on proper objects. The parallel holds good. Man’s spiritual senses by nature are locked up. He has no knowledge of or intercourse with God. Only when born by the Spirit of God does he spiritually live. Then his spiritual senses find exercise. He knows God and enjoys Him.
4. From hence appears the nature of the new birth. It is the great change which God works in the soul when He brings it to life; when He raises it from the death of sin to the life of righteousness.
III. TO WHAT END IS IT NECESSARY TO BE BORN AGAIN?
1. In order to holiness, which is
(1) Not an external religion, a round of outward duties.
(2) But the image of God stamped on the heart, which can have no existence till we are renewed in the image of our mind.
2. Without holiness no man shall see the Lord.
3. Without holiness no happiness.
IV. INFERENCES.
1. That baptism is not the new birth, but only the sign of it.
2. That it does not always accompany baptism.
3. That it is not sanctification, which is progressive, whereas regeneration, like generation, is instantaneous.
4. That it is a greater charity to tell a man he needs to be born again than to suppress it. (John Wesley.)
THE KEY TO HIS KNOWLEDGE IS BY BELIEVING IN THE FINISHED WORK OF REDEMPTION BY THE BLOOD OF JESUS. ACCEPTING, BELIEVING AND CONFESSING JESUS AS OUR LORD AND SAVIOURS IMPARTS ON THE UNBELIEVER THE REQUIRED FAITH FOR ETERNAL LIFE.
Rom 10:8 But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach;
Rom 10:9 That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.
Rom 10:10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.
Moses was a Friend of YAHWEH, Who talked and Fellowshipped(KOINONIA) With the Covenant God of Israel as a Friend, In the entired Old dispensation there were two Men who operated on the BLOOD Covenant Relationship with YAHWEH(ELSHADAI,ELYON) THE ALMIGHTY and hosted an Unusual GLORY(SHEKINAH) In their Mortal Body and they are Moses and ELIJAH.
Deu 34:10 And there arose not a prophet since in Israel like unto Moses, whom the LORD knew face to face,
Deu 34:11 In all the signs and the wonders, which the LORD sent him to do in the land of Egypt to Pharaoh, and to all his servants, and to all his land,
Deu 34:12 And in all that mighty hand, and in all the great terror which Moses shewed in the sight of all Israel.
THAT WAS WHY IN THE TRANSFIGURATION OF JESUS ON THE MOUNTAIN MOSES AND ELIJAH APPEARED.
Mat 17:1 And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart,
Mat 17:2 And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.
Mat 17:3 And, behold, there appeared unto them Moses and Elias talking with him.
Mat 17:4 Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias.
Mat 17:5 While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.
-----ABIDING IN HIS GLORY
-------UNDERSTANDING THE NATURE OF SPIRITUAL CONQUEST
---------THE BATTLE OF THE AGES
----------MEDITATION ON THE RIGHT DISCERNMENT OF GOD
-------------GOOD SUCCESS VIA GODLY DELIGENCE
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