Hello To All:
"When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?"
As we take the time to consider the above text, from Acts 1:6, we should be reminded, as we were in the previous essay, of how very Jewish the disciples were. Yes, at this moment, at this last physical meeting with Jesus Christ, the Messiah, the Son of the Living God, they do represent, and are, in fact, the essence of the soon to be established church of Jesus Christ. But, they were still Jews, with a Jewish history; that has always placed its hope in a Jewish Messiah; and the question they asked, in the above text, is a very Jewish question: "Wilt thou at this time restore again the kingdom to Israel?"
As we consider this question, we need to focus our attention on four key aspects of the question:
1. "Wilt thou?" - The disciples are asking this question of Jesus Christ. They are acknowledging that He is the one who will restore Israel to being a kingdom of God.
2. "At this time?" - They had the expectation that the restoration could occur at any time - even at the very moment of the asking.
3. "Restore again?" - They are looking for what the Jews once had, a kingdom of God, present in the physical realms.
4. "The kingdom to Israel?" - In the minds of these disciples of Jesus Christ; these disciples, that will soon be the New Testament Church of Jesus Christ; in their minds, they are thinking of and making reference to the earthly kingdom of Israel, with the God of Abraham, Issac and Jacob as their King. This is the same kingdom of God being referenced in the conversation between Jesus and Nicodemus, in John chapter three.
The affirmation of the above conclusions, can, in part, be found in the response of Jesus, to their question. First, He does not rebuke them. He does not tell them that they are in error for thinking and asking in this very Jewish way and context, regarding Jewish history and the future of Israel. Instead, Jesus tells them this, in verse 7: "And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power." Jesus affirms, to His disciples, who are both Jewish and soon to be identified as Christian, that a restoration of the kingdom to Israel, will take place; but, it will be a future restoration. It will be at a time chosen by God the Father.
Having looked at the response of Jesus, to the question posed by His disciples; it is now time to look at the whole of the King's Book, for additional affirmation of the above conclusions. This journey should give us deeper insight into the future of Israel; and the relevance of that future to the conversation between Nicodemus and Jesus. But, this will have to wait until our next meeting. Between now and then, please give prayerful consideration to the following text from Isaiah 9:6-7:
6. "For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace."
7. "Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this."
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
Tuesday, May 29, 2012
Thursday, May 24, 2012
Am I born again: The Kingdom of God - part 3:
Hello To All:
If Nicodemus was not converted to Messiah, then Jesus would have been in error for rebuking him. If Nicodemus was not converted to Messiah; and if Nicodemus was not expecting the return of Messiah to establish His Kingdom: then, he would not have had any sense of the physical realities of the kingdom of God. Since we know and believe that Jesus Christ is the Truth, we also must recognize that He is without sin and without error. Thus, we are compelled to believe that all of the responses of Jesus to Nicodemus, including His rebuke of Nicodemus, testify to the truth that Nicodemus was a believer in Messiah; and thus, ultimately, a believer in Jesus Christ.
With the above paragraph, the concluding paragraph from the previous essay, we begin this essay: as we continue our quest for the truth and our continued striving for victorious discipleship in Jesus Christ.
Please note the phrase - "the return of Messiah to establish His Kingdom" - and the context of the phrase, as it appears in the above paragraph. The context of the Messiah's Kingdom is in the physical realms. This was the primary thesis for the previous essay. The thesis being: The kingdom of God, as referenced in the conversation between Nicodemus and Jesus of Nazareth, is a kingdom in the physical realms. This is not a reference to the spiritual kingdom of the New Testament Church of Jesus Christ.
Is everyone paying attention to, and comprehending what was just stated in the above paragraph? Let me restate this, in a slightly different way. The nation of Israel, the chosen people of God, the people created by God to be His chosen people, the people who are the Jews; are a people who have an identifiable physical presence in a physical world; who once were a physical kingdom of God; and who throughout history have been looking for the re-establishment of the physical kingdom of God.
If the above thesis is correctly stated and true, then we should be able to find evidence of this truth, in the King's Book. Join me, as we take a journey through the word of our Lord Jesus Christ. We begin at a moment in history, just prior to the return of Jesus Christ, to the throne room of our heavenly Father - the Lord God Almighty. We find the following written at Acts 1:1-11:
1. "The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach,"
2. "Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen:"
3. "To whom also he shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God:"
4. "And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me."
5. "For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence."
6. "When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?"
7. "And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power."
8. "But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth."
9. "And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight."
10. "And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel;"
11. "Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven , shall so come in like manner as ye have seen him go into heaven."
Let us begin our examination of this text, by looking at the last verse and the referenced return of Jesus Christ. As Christians, we most often think of the return of Jesus Christ, in the context of His returning for the church, that He established on the day of Pentecost. If this is where our thinking is, then, once again, we have fallen victim to a narrow, me centered kind of approach to understanding the meaning of the King's Book. We need to pull back. We need to see the big picture - the fullness of God's unfolding plan for all of His people - both Jews and Gentiles.
Jesus Christ is the Messiah for everyone. God has a covenant relationship with the Jews. God also has a covenant relationship with the Gentiles. Both covenants, ultimately, lead to salvation in and through the Messiah, Jesus of Nazareth, the Christ, the Son of the Living God. The first covenant is with physical Israel, the chosen people of God; and is a covenant promise centered on a physical kingdom of God. The second covenant is with spiritual Israel, the Gentiles, which includes all of the peoples of the world, who are converted to Jesus Christ, apart from the chosen people of physical Israel; and this is a covenant promise centered on the spiritual kingdom of God. At the final return of Jesus Christ, both covenant promises and both kingdoms - the physical kingdom and the spiritual kingdom - will become one kingdom of God under the Lordship of Jesus Christ.
If we are willing, we can see the essence of these truths in verse 6 of our text. It is written: "When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?" As we consider this verse, let us be reminded that the gathered disciples are Jews, with a very Jewish sense of history and destiny. They are, in every way, an example of physical Israel. But, they are also the infant church of Jesus Christ - soon to be established on the day of Pentecost. We have, in these gathered disciples, during their last physical meeting with our Lord Jesus Christ, a momentary merging of the physical kingdom of God and the spiritual kingdom of God - a picture of a future time when we shall all be one, under the Lordship of Jesus Christ, who is King of kings and Lord of lords. Can we say thank you Jesus?
Between now, and the next time that we meet, I invite you to give a great deal of prayerful consideration to verse 6 and it's context, and what this can teach us about what it means to be: "born again."
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
If Nicodemus was not converted to Messiah, then Jesus would have been in error for rebuking him. If Nicodemus was not converted to Messiah; and if Nicodemus was not expecting the return of Messiah to establish His Kingdom: then, he would not have had any sense of the physical realities of the kingdom of God. Since we know and believe that Jesus Christ is the Truth, we also must recognize that He is without sin and without error. Thus, we are compelled to believe that all of the responses of Jesus to Nicodemus, including His rebuke of Nicodemus, testify to the truth that Nicodemus was a believer in Messiah; and thus, ultimately, a believer in Jesus Christ.
With the above paragraph, the concluding paragraph from the previous essay, we begin this essay: as we continue our quest for the truth and our continued striving for victorious discipleship in Jesus Christ.
Please note the phrase - "the return of Messiah to establish His Kingdom" - and the context of the phrase, as it appears in the above paragraph. The context of the Messiah's Kingdom is in the physical realms. This was the primary thesis for the previous essay. The thesis being: The kingdom of God, as referenced in the conversation between Nicodemus and Jesus of Nazareth, is a kingdom in the physical realms. This is not a reference to the spiritual kingdom of the New Testament Church of Jesus Christ.
Is everyone paying attention to, and comprehending what was just stated in the above paragraph? Let me restate this, in a slightly different way. The nation of Israel, the chosen people of God, the people created by God to be His chosen people, the people who are the Jews; are a people who have an identifiable physical presence in a physical world; who once were a physical kingdom of God; and who throughout history have been looking for the re-establishment of the physical kingdom of God.
If the above thesis is correctly stated and true, then we should be able to find evidence of this truth, in the King's Book. Join me, as we take a journey through the word of our Lord Jesus Christ. We begin at a moment in history, just prior to the return of Jesus Christ, to the throne room of our heavenly Father - the Lord God Almighty. We find the following written at Acts 1:1-11:
1. "The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach,"
2. "Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen:"
3. "To whom also he shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God:"
4. "And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me."
5. "For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence."
6. "When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?"
7. "And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power."
8. "But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth."
9. "And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight."
10. "And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel;"
11. "Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven , shall so come in like manner as ye have seen him go into heaven."
Let us begin our examination of this text, by looking at the last verse and the referenced return of Jesus Christ. As Christians, we most often think of the return of Jesus Christ, in the context of His returning for the church, that He established on the day of Pentecost. If this is where our thinking is, then, once again, we have fallen victim to a narrow, me centered kind of approach to understanding the meaning of the King's Book. We need to pull back. We need to see the big picture - the fullness of God's unfolding plan for all of His people - both Jews and Gentiles.
Jesus Christ is the Messiah for everyone. God has a covenant relationship with the Jews. God also has a covenant relationship with the Gentiles. Both covenants, ultimately, lead to salvation in and through the Messiah, Jesus of Nazareth, the Christ, the Son of the Living God. The first covenant is with physical Israel, the chosen people of God; and is a covenant promise centered on a physical kingdom of God. The second covenant is with spiritual Israel, the Gentiles, which includes all of the peoples of the world, who are converted to Jesus Christ, apart from the chosen people of physical Israel; and this is a covenant promise centered on the spiritual kingdom of God. At the final return of Jesus Christ, both covenant promises and both kingdoms - the physical kingdom and the spiritual kingdom - will become one kingdom of God under the Lordship of Jesus Christ.
If we are willing, we can see the essence of these truths in verse 6 of our text. It is written: "When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?" As we consider this verse, let us be reminded that the gathered disciples are Jews, with a very Jewish sense of history and destiny. They are, in every way, an example of physical Israel. But, they are also the infant church of Jesus Christ - soon to be established on the day of Pentecost. We have, in these gathered disciples, during their last physical meeting with our Lord Jesus Christ, a momentary merging of the physical kingdom of God and the spiritual kingdom of God - a picture of a future time when we shall all be one, under the Lordship of Jesus Christ, who is King of kings and Lord of lords. Can we say thank you Jesus?
Between now, and the next time that we meet, I invite you to give a great deal of prayerful consideration to verse 6 and it's context, and what this can teach us about what it means to be: "born again."
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
Monday, May 21, 2012
Am I born again: The Kingdom of God - part 2:
Hello To All:
We begin this essay, with the last two paragraphs of the previous essay - Am I born again: The Kingdom of God. Please give careful consideration to the premise of the first sentence.
In the response of Jesus, to Nicodemus, we find the affirmation that Nicodemus was a believing Jew, looking for the coming of the Messiah. We can also see, in the response of Jesus, the reality that Nicodemus was wondering if Jesus might be the Messiah, that all believing Jews, for all of their history, have been looking for, with great expectation. In the response of Jesus, we can see that Nicodemus was already converted to Jesus; because he was converted to Messiah. Nicodemus was looking for the confirmation that Jesus was and is the Messiah. The affirmation of these truths is found in how Jesus uses the phrase "The Kingdom of God," and what that phrase means to a believing Jew who is looking, with expectation, for the Messiah.
When we next meet, we shall take a closer look at the meaning of the phrase: "The Kingdom of God." Once we understand the meaning of the phrase - "The Kingdom of God" - to a believing Jew: we shall be in a much better position to understand the meaning of the phrase: "you must be born again."
As the writing instrument for this essay (and thus for this blog), I find myself in the midst of presenting material, that, in all of my years, as a disciple of Jesus Christ, I have never heard, in any prior teaching or preaching. I am compelled to believe, that for many of you, this is also new material. The church, typically, and rightly so, resists new material. Everything should and must be put to the test of the King's Book. But, I am also compelled to move forward, and complete this work. We shall look to the Book and to Jesus Christ, for the truth; for this true meaning of the text, must be laid before the church.
We cannot make progress, in our journey towards "victorious discipleship in Jesus Christ," by proclaiming something true, when it is not true. If we are going to be set free from the bondage of unbelief (please see essay of 7/25/11, titled: "The Oppression of Unbelief"), then we must be willing to turn away from the precepts and teachings of men, claiming to speak the truth, when, in fact, they are merely presenting an entrenched institutional perspective, that is always related to preserving a man created system of thinking.
The truth of the King's Book, is not determined by men; nor can it be fully understood by men, seeking to preserve a system of thinking that has been created by men. If we are to understand the truth of God's Word, then our full allegiance must be given to Jesus of Nazareth, who is the Christ, the Son of the Living God. If our allegiance is divided; if we have pledged ourselves to embrace some man created system of thinking, with regards to the meaning of the King's Book, then we have cut ourselves off from being able to comprehend the truth (please see essay of 12/31/09 titled: "God means what He says." See also essay of 12/06/09 titled: "Let us repent of our sectarian ways").
We continue, then, in our search to know the Truth, by going back to two verses from our main text.
1. John 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."
2. John 3:5: "Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."
In these two verses, we have the essentials of the response of Jesus to Nicodemus. We find, in the response of Jesus, "the affirmation that Nicodemus was a believing Jew." This is the premise that began this essay. This is the premise that forms the foundation, for my position, that with regards to the text from John 3:1-10: I am not born again.
Take a close look at verse 3 and verse 5, of our text. In verse 3, Jesus says: "he cannot see the kingdom of God." In verse 5, Jesus says: "he cannot enter into the kingdom of God." The kingdom of God, as it is referenced in this text, is capable of being seen. The kingdom of God, as it is referenced in this text, is capable of being entered into. We see a room. We enter into a room. We see a house. We enter into a house. We see a city. We enter into a city. Are we understanding the physical realities of seeing and entering, with regards to the physical realms that we live in: the same physical realms that was the living place for Nicodemus? Are we making the connection between the physical realms and the kingdom of God, as it is referenced in John 3:1-10?
We find confirmation for this physical realms interpretation, of the kingdom of God, with regards to Nicodemus, in verse twelve of John chapter three: "If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?" Earthly things should be rightly understood as referencing the physical realms. Heavenly things should be rightly understood as referencing the spiritual realms. Jesus was telling Nicodemus that He had been speaking to him with regards to the physical realms: "earthly things."
Now, some of you may be tempted to say: see you are wrong - Nicodemus did not believe - Jesus says exactly that. It is true, that Jesus told Nicodemus: "ye believe not." But, the question needs to be asked: Is Jesus telling Nicodemus that he does not believe in the Messiah? If we hold to a position, that being "born again," references our personal conversion to Jesus Christ, then, we will be inclined to interpret the text in this way: and, in this interpretation, we would be in error.
I say, in error, because earlier, in verse 10, Jesus rebukes Nicodemus, for his failure to understand what Jesus has been telling him. We find written: Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?" Nicodemus, as "a master of Israel," was expected to know the scriptures. Jesus rebuked Nicodemus for his failure to recognize the connection between the "earthly things," that Jesus had spoke of, and the Old Testament Scriptures, that Nicodemus, "as a master of Israel," was expected to know and to understand and to be able to teach to others.
Nicodemus did not believe what Jesus spoke, because Nicodemus did not understand the meaning of the words that Jesus had spoken. This is why Jesus rebuked him by saying: "If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?" Thus, we should be able to conclude, that, Nicodemus not believing, was not related to his conversion to Messiah: but, rather, it was directly related to his ignorance of the connection between being "born again," and seeing and entering into the physical kingdom of God, so well known and so intensely looked for by all believing Jews: Nicodemus being one of those believing Jews.
If Nicodemus was not converted to Messiah, then Jesus would have been in error for rebuking him. If Nicodemus was not converted to Messiah; and if Nicodemus was not expecting the return of Messiah to establish His Kingdom: then, he would not have had any sense of the physical realities of the kingdom of God. Since we know and believe that Jesus Christ is the Truth, we also must recognize that He is without sin and without error. Thus, we are compelled to believe that all of the responses of Jesus to Nicodemus, including His rebuke of Nicodemus, testify to the truth that Nicodemus was a believer in Messiah; and thus, ultimately, a believer in Jesus Christ.
When next we gather, we shall look deeper into this physical kingdom of God; and we shall find additional confirmation that Nicodemus was a believing Jew, looking for the Messiah: Jesus Christ of Nazareth.
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
We begin this essay, with the last two paragraphs of the previous essay - Am I born again: The Kingdom of God. Please give careful consideration to the premise of the first sentence.
In the response of Jesus, to Nicodemus, we find the affirmation that Nicodemus was a believing Jew, looking for the coming of the Messiah. We can also see, in the response of Jesus, the reality that Nicodemus was wondering if Jesus might be the Messiah, that all believing Jews, for all of their history, have been looking for, with great expectation. In the response of Jesus, we can see that Nicodemus was already converted to Jesus; because he was converted to Messiah. Nicodemus was looking for the confirmation that Jesus was and is the Messiah. The affirmation of these truths is found in how Jesus uses the phrase "The Kingdom of God," and what that phrase means to a believing Jew who is looking, with expectation, for the Messiah.
When we next meet, we shall take a closer look at the meaning of the phrase: "The Kingdom of God." Once we understand the meaning of the phrase - "The Kingdom of God" - to a believing Jew: we shall be in a much better position to understand the meaning of the phrase: "you must be born again."
As the writing instrument for this essay (and thus for this blog), I find myself in the midst of presenting material, that, in all of my years, as a disciple of Jesus Christ, I have never heard, in any prior teaching or preaching. I am compelled to believe, that for many of you, this is also new material. The church, typically, and rightly so, resists new material. Everything should and must be put to the test of the King's Book. But, I am also compelled to move forward, and complete this work. We shall look to the Book and to Jesus Christ, for the truth; for this true meaning of the text, must be laid before the church.
We cannot make progress, in our journey towards "victorious discipleship in Jesus Christ," by proclaiming something true, when it is not true. If we are going to be set free from the bondage of unbelief (please see essay of 7/25/11, titled: "The Oppression of Unbelief"), then we must be willing to turn away from the precepts and teachings of men, claiming to speak the truth, when, in fact, they are merely presenting an entrenched institutional perspective, that is always related to preserving a man created system of thinking.
The truth of the King's Book, is not determined by men; nor can it be fully understood by men, seeking to preserve a system of thinking that has been created by men. If we are to understand the truth of God's Word, then our full allegiance must be given to Jesus of Nazareth, who is the Christ, the Son of the Living God. If our allegiance is divided; if we have pledged ourselves to embrace some man created system of thinking, with regards to the meaning of the King's Book, then we have cut ourselves off from being able to comprehend the truth (please see essay of 12/31/09 titled: "God means what He says." See also essay of 12/06/09 titled: "Let us repent of our sectarian ways").
We continue, then, in our search to know the Truth, by going back to two verses from our main text.
1. John 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."
2. John 3:5: "Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."
In these two verses, we have the essentials of the response of Jesus to Nicodemus. We find, in the response of Jesus, "the affirmation that Nicodemus was a believing Jew." This is the premise that began this essay. This is the premise that forms the foundation, for my position, that with regards to the text from John 3:1-10: I am not born again.
Take a close look at verse 3 and verse 5, of our text. In verse 3, Jesus says: "he cannot see the kingdom of God." In verse 5, Jesus says: "he cannot enter into the kingdom of God." The kingdom of God, as it is referenced in this text, is capable of being seen. The kingdom of God, as it is referenced in this text, is capable of being entered into. We see a room. We enter into a room. We see a house. We enter into a house. We see a city. We enter into a city. Are we understanding the physical realities of seeing and entering, with regards to the physical realms that we live in: the same physical realms that was the living place for Nicodemus? Are we making the connection between the physical realms and the kingdom of God, as it is referenced in John 3:1-10?
We find confirmation for this physical realms interpretation, of the kingdom of God, with regards to Nicodemus, in verse twelve of John chapter three: "If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?" Earthly things should be rightly understood as referencing the physical realms. Heavenly things should be rightly understood as referencing the spiritual realms. Jesus was telling Nicodemus that He had been speaking to him with regards to the physical realms: "earthly things."
Now, some of you may be tempted to say: see you are wrong - Nicodemus did not believe - Jesus says exactly that. It is true, that Jesus told Nicodemus: "ye believe not." But, the question needs to be asked: Is Jesus telling Nicodemus that he does not believe in the Messiah? If we hold to a position, that being "born again," references our personal conversion to Jesus Christ, then, we will be inclined to interpret the text in this way: and, in this interpretation, we would be in error.
I say, in error, because earlier, in verse 10, Jesus rebukes Nicodemus, for his failure to understand what Jesus has been telling him. We find written: Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?" Nicodemus, as "a master of Israel," was expected to know the scriptures. Jesus rebuked Nicodemus for his failure to recognize the connection between the "earthly things," that Jesus had spoke of, and the Old Testament Scriptures, that Nicodemus, "as a master of Israel," was expected to know and to understand and to be able to teach to others.
Nicodemus did not believe what Jesus spoke, because Nicodemus did not understand the meaning of the words that Jesus had spoken. This is why Jesus rebuked him by saying: "If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?" Thus, we should be able to conclude, that, Nicodemus not believing, was not related to his conversion to Messiah: but, rather, it was directly related to his ignorance of the connection between being "born again," and seeing and entering into the physical kingdom of God, so well known and so intensely looked for by all believing Jews: Nicodemus being one of those believing Jews.
If Nicodemus was not converted to Messiah, then Jesus would have been in error for rebuking him. If Nicodemus was not converted to Messiah; and if Nicodemus was not expecting the return of Messiah to establish His Kingdom: then, he would not have had any sense of the physical realities of the kingdom of God. Since we know and believe that Jesus Christ is the Truth, we also must recognize that He is without sin and without error. Thus, we are compelled to believe that all of the responses of Jesus to Nicodemus, including His rebuke of Nicodemus, testify to the truth that Nicodemus was a believer in Messiah; and thus, ultimately, a believer in Jesus Christ.
When next we gather, we shall look deeper into this physical kingdom of God; and we shall find additional confirmation that Nicodemus was a believing Jew, looking for the Messiah: Jesus Christ of Nazareth.
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
Monday, May 14, 2012
Am I born again: The Kingdom of God!
Hello To All:
We continue with the defense of my position, that I am not born again, with the text, from John 3:1-5; where we find written:
1. "There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:"
2. "The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him."
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."
4. "Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?"
5. "Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."
Many Christians, particularly those from western churches, seem to have a very parochial, a very narrow and institutionally restricted view of what it is to be Christian. This is especially true regarding God's interaction with all of humanity. It seems that many of us, when we open the King's Book, we seem to make the assumption that everything written is directly about us. We have a very ME (emphasis added for the sake of emphasis) oriented approach to what it means to be Christian. This "me" oriented approach is the biggest factor in our coming to wrong understandings regarding the meaning of any given text in the King's Book.
As long as we are focused on self, we will miss the fullness of God's unfolding revelation of Himself, in His Holy Book, most commonly known as the Bible. This unfolding revelation of God, is most complete in His Son Jesus Christ. The King's Book, is about the King: Jesus Christ of Nazareth. Jesus says, in one place (John 8:31-32): "Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free." If we are to know the truth of the King's Book, then we must know the one who is the Truth: Jesus Christ of Nazareth. If we do not know Jesus, then we cannot possibly claim to know His Word. If our focus is not on Jesus Christ, then we will always come to a wrong understanding, regarding the meaning of the King's Book.
Nicodemus had a right attitude. His focus was on the person of Jesus of Nazareth. Nicodemus was looking for the truth; and he came to Jesus - seeking that truth. Please note how Nicodemus addresses Jesus, in verse two: "Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him." Nicodemus is testifying to the reality of his knowledge of the teachings of Jesus and his awareness of the miracles that have already been done at the hands of Jesus. He knows that Jesus has been sent by God.
It can also be said of Nicodemus, that he went to Jesus as a believing Jew, looking for the coming of the Messiah. It can even be said, that he was wondering if Jesus might be that Messiah. How, you might ask, can such a statement be made, when the text does not specifically mention these realities and thoughts as being the realities and thoughts of Nicodemus.
If we have a "me" focus, we shall view Nicodemus as an example of someone looking for salvation; because we are looking for salvation. Thus, we will interpret the conversation, as if Jesus is telling Nicodemus, and thus us, how it is we can be saved; and thus, we conclude that we must be "born again," in order to have salvation in Jesus Christ.
On the other hand, if our focus is rightly on the person of Jesus of Nazareth; and we have the expectation that only through Him, can we know the truth; then we shall come, with the help of the Holy Spirit, to an entirely different conclusion. Because of His Word, we will recognize that Jesus of Nazareth is the Christ, the Son of the Living God. Thus, we should understand, that Jesus of Nazareth, as He stood before Nicodemus; stood before Nicodemus as the Christ, the Jewish Messiah, the Son of the Living God; and stood before Nicodemus as the perfect man, empowered by the indwelling presence of the Holy Spirit. This same Jesus knew exactly what was in the heart and mind of Nicodemus. Jesus knew the realities and thoughts that defined the man Nicodemus.
In the response of Jesus, to Nicodemus, we find the affirmation that Nicodemus was a believing Jew, looking for the coming of the Messiah. We can also see, in the response of Jesus, the reality that Nicodemus was wondering if Jesus might be the Messiah, that all believing Jews, for all of their history, have been looking for, with great expectation. In the response of Jesus, we can see that Nicodemus was already converted to Jesus; because he was converted to Messiah. Nicodemus was looking for the confirmation that Jesus was and is the Messiah. The affirmation of these truths is found in how Jesus uses the phrase "The Kingdom of God," and what that phrase means to a believing Jew who is looking, with expectation, for the Messiah.
When we next meet, we shall take a closer look at the meaning of the phrase: "The Kingdom of God." Once we understand the meaning of the phrase - "The Kingdom of God" - to a believing Jew: we shall be in a much better position to understand the meaning of the phrase: "you must be born again."
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
We continue with the defense of my position, that I am not born again, with the text, from John 3:1-5; where we find written:
1. "There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:"
2. "The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him."
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."
4. "Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?"
5. "Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."
Many Christians, particularly those from western churches, seem to have a very parochial, a very narrow and institutionally restricted view of what it is to be Christian. This is especially true regarding God's interaction with all of humanity. It seems that many of us, when we open the King's Book, we seem to make the assumption that everything written is directly about us. We have a very ME (emphasis added for the sake of emphasis) oriented approach to what it means to be Christian. This "me" oriented approach is the biggest factor in our coming to wrong understandings regarding the meaning of any given text in the King's Book.
As long as we are focused on self, we will miss the fullness of God's unfolding revelation of Himself, in His Holy Book, most commonly known as the Bible. This unfolding revelation of God, is most complete in His Son Jesus Christ. The King's Book, is about the King: Jesus Christ of Nazareth. Jesus says, in one place (John 8:31-32): "Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free." If we are to know the truth of the King's Book, then we must know the one who is the Truth: Jesus Christ of Nazareth. If we do not know Jesus, then we cannot possibly claim to know His Word. If our focus is not on Jesus Christ, then we will always come to a wrong understanding, regarding the meaning of the King's Book.
Nicodemus had a right attitude. His focus was on the person of Jesus of Nazareth. Nicodemus was looking for the truth; and he came to Jesus - seeking that truth. Please note how Nicodemus addresses Jesus, in verse two: "Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him." Nicodemus is testifying to the reality of his knowledge of the teachings of Jesus and his awareness of the miracles that have already been done at the hands of Jesus. He knows that Jesus has been sent by God.
It can also be said of Nicodemus, that he went to Jesus as a believing Jew, looking for the coming of the Messiah. It can even be said, that he was wondering if Jesus might be that Messiah. How, you might ask, can such a statement be made, when the text does not specifically mention these realities and thoughts as being the realities and thoughts of Nicodemus.
If we have a "me" focus, we shall view Nicodemus as an example of someone looking for salvation; because we are looking for salvation. Thus, we will interpret the conversation, as if Jesus is telling Nicodemus, and thus us, how it is we can be saved; and thus, we conclude that we must be "born again," in order to have salvation in Jesus Christ.
On the other hand, if our focus is rightly on the person of Jesus of Nazareth; and we have the expectation that only through Him, can we know the truth; then we shall come, with the help of the Holy Spirit, to an entirely different conclusion. Because of His Word, we will recognize that Jesus of Nazareth is the Christ, the Son of the Living God. Thus, we should understand, that Jesus of Nazareth, as He stood before Nicodemus; stood before Nicodemus as the Christ, the Jewish Messiah, the Son of the Living God; and stood before Nicodemus as the perfect man, empowered by the indwelling presence of the Holy Spirit. This same Jesus knew exactly what was in the heart and mind of Nicodemus. Jesus knew the realities and thoughts that defined the man Nicodemus.
In the response of Jesus, to Nicodemus, we find the affirmation that Nicodemus was a believing Jew, looking for the coming of the Messiah. We can also see, in the response of Jesus, the reality that Nicodemus was wondering if Jesus might be the Messiah, that all believing Jews, for all of their history, have been looking for, with great expectation. In the response of Jesus, we can see that Nicodemus was already converted to Jesus; because he was converted to Messiah. Nicodemus was looking for the confirmation that Jesus was and is the Messiah. The affirmation of these truths is found in how Jesus uses the phrase "The Kingdom of God," and what that phrase means to a believing Jew who is looking, with expectation, for the Messiah.
When we next meet, we shall take a closer look at the meaning of the phrase: "The Kingdom of God." Once we understand the meaning of the phrase - "The Kingdom of God" - to a believing Jew: we shall be in a much better position to understand the meaning of the phrase: "you must be born again."
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
Thursday, May 10, 2012
Am I born again: Who is the audience?
Hello To All:
Please take a moment to take a second look at the following text from the Bible, the King's Book. I say second look, because this text, was cited in the previous essay titled: "Am I born again?"
It is written, at John 3:1-5:
1. "There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:"
2. "The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him."
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."
4. "Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?"
5. "Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."
The time is at hand, for me to offer a defense, regarding my position, on the question posed by the previous essay. (If you have not read that essay, I encourage you to do so.) For the sake of clarity, let me emphatically state, that based on the above text, I am not born again! Now, empowered by Jesus Christ, let me tell you why.
Let us begin, by identifying the audience, that our Lord Jesus Christ is speaking to. An understanding of who the audience is - is an essential part of understanding the meaning of any given portion of the King's Book. Who the audience is - is related to the context of any given text. Understanding the context of any given text, is the essential first step in understanding the meaning of the text. Are you all with me in this? Let me state this principal in a slightly different way. If we do not have a right understanding of the context and a right understanding of the audience: then, we cannot possibly have a right understanding of the message of any given text from the King's Book.
The audience is clearly identified in verse one: a man - a Pharisee - named Nicodemus - a ruler of the Jews. The Holy Spirit of God, who is the inspirational force behind all of the Bible, has seen fit to identify Nicodemus in some very specific ways. He is not identified, just as a man named Nicodemus. Such an identification would have presented us with an audience that could be anyone or even everyone. But, God is not a God of confusion. Thus, the Holy Spirit gives us a very specific identification, regarding the audience. There should not be any doubt in anyone's mind, that Jesus is having a conversation in a very Jewish context, with a very Jewish audience. Nicodemus is identified as a Pharisee and a ruler of the Jews: both characteristics being very Jewish.
Jesus was born a Jew; and thus, a member of the chosen people of God - the people of Israel. Nicodemus acknowledges the Jewish heritage of Jesus, when he addresses him as Rabbi in verse two: giving us further evidence of the Jewish context, of this conversation. But, there is additional evidence, regarding the nature of the audience and thus the nature of the context. In verse ten, we find written: "Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?" Thus, we are compelled, by the text, to conclude, that all of the conversation, up to and including verse ten, is in a Jewish context with a Jewish audience.
Having identified the audience; and thus, having arrived at a place of some insight into the context of this conversation between two Jews - one of them being the Jewish Messiah, our great God and Saviour Jesus Christ - it is time to take a look at the meaning of the phrase: "kingdom of God." But, that is going to have to wait until our next meeting. Between here and there, please give some consideration, to the following text from the King's Book, written at John 18:36:
"Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence."
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
Please take a moment to take a second look at the following text from the Bible, the King's Book. I say second look, because this text, was cited in the previous essay titled: "Am I born again?"
It is written, at John 3:1-5:
1. "There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:"
2. "The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him."
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."
4. "Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?"
5. "Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."
The time is at hand, for me to offer a defense, regarding my position, on the question posed by the previous essay. (If you have not read that essay, I encourage you to do so.) For the sake of clarity, let me emphatically state, that based on the above text, I am not born again! Now, empowered by Jesus Christ, let me tell you why.
Let us begin, by identifying the audience, that our Lord Jesus Christ is speaking to. An understanding of who the audience is - is an essential part of understanding the meaning of any given portion of the King's Book. Who the audience is - is related to the context of any given text. Understanding the context of any given text, is the essential first step in understanding the meaning of the text. Are you all with me in this? Let me state this principal in a slightly different way. If we do not have a right understanding of the context and a right understanding of the audience: then, we cannot possibly have a right understanding of the message of any given text from the King's Book.
The audience is clearly identified in verse one: a man - a Pharisee - named Nicodemus - a ruler of the Jews. The Holy Spirit of God, who is the inspirational force behind all of the Bible, has seen fit to identify Nicodemus in some very specific ways. He is not identified, just as a man named Nicodemus. Such an identification would have presented us with an audience that could be anyone or even everyone. But, God is not a God of confusion. Thus, the Holy Spirit gives us a very specific identification, regarding the audience. There should not be any doubt in anyone's mind, that Jesus is having a conversation in a very Jewish context, with a very Jewish audience. Nicodemus is identified as a Pharisee and a ruler of the Jews: both characteristics being very Jewish.
Jesus was born a Jew; and thus, a member of the chosen people of God - the people of Israel. Nicodemus acknowledges the Jewish heritage of Jesus, when he addresses him as Rabbi in verse two: giving us further evidence of the Jewish context, of this conversation. But, there is additional evidence, regarding the nature of the audience and thus the nature of the context. In verse ten, we find written: "Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?" Thus, we are compelled, by the text, to conclude, that all of the conversation, up to and including verse ten, is in a Jewish context with a Jewish audience.
Having identified the audience; and thus, having arrived at a place of some insight into the context of this conversation between two Jews - one of them being the Jewish Messiah, our great God and Saviour Jesus Christ - it is time to take a look at the meaning of the phrase: "kingdom of God." But, that is going to have to wait until our next meeting. Between here and there, please give some consideration, to the following text from the King's Book, written at John 18:36:
"Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence."
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
Monday, May 7, 2012
Am I born again?
Hello To All:
As you contemplate the question, posed by the title to this essay; please consider the question in the context of the following quote from the King's Book, found at 2 Corinthians 5:17:
"Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new."
Let us begin our labors to answer the question: "Am I born again?" - with a recounting of something, that happened shortly after my conversion to Jesus Christ. I was in a room, as a listener, where Christians were gathered. Two of them made a statement that was very confusing to me. They identified themselves as being John chapter three Christians. Suddenly I was confronted, with the thought, that there was more then one type of believer. This was confusing.
I was very familiar with John 3:16: "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." In my mind, this text makes it very clear that there are two classes of people - not two classes of Christians. There are those who believe in Jesus and have life and there are those who do not believe in Jesus and have death. But, at the time of the discussion, that I was listening too, the two making the statement, were not referring to the John 3:16 text; rather, they were referring to the earlier part of the chapter, where Jesus tells Nicodemus that he must be: "born again."
This idea of being "born again," was something new to me. The church, that I was a member of, did not use this type of language, to describe what it meant to be converted to Jesus Christ. This challenged me - so I took a look at the King's Book; and through the years I have taken many looks; and spent much time studying this conversation between our Lord Jesus Christ and Nicodemus.
Whenever the opportunity would present itself (typically when this text was the subject matter for some teaching), I would ask a question, of the teacher, regarding the justification for using the phrase "born again," to describe the moment of our conversion to Jesus Christ. Various opinions were offered; but, to date, no one has been able to give me an answer, based on the text, to justify the position taken by those who like to speak of themselves as being: "born again." I also found that to be very confusing. Why would someone take a position, regarding their Christian identity; and then, not be able to defend that position, on the basis of the King's Book?
With the help and empowering presence of my Lord Jesus Christ, working through His Holy Spirit, I will endeavor to give a defense, regarding my answer, to the question posed by this essay. But first, let us take a look at a portion of the text.
It is written, at John 3:1-5:
1. "There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:"
2. "The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him."
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."
4. "Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?"
5. "Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."
It is time for me to answer that question: "Am I born again?" On the basis of the above text, I am compelled to say: No - I am not born again! Having answered the question, I am also compelled to give a defense for that answer, for it is written at 1 Peter 3:15: "But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear."
A proper defense of my answer, is going to take some time; and some additional essays. The number of essays necessary, to give an adequate answer, is known only by God. We will start by looking at two important realities: 1. What is the identity of the audience? 2. What is the meaning of the phrase: "kingdom of God?" We will also, as we have often done, be looking at the relationship between the natural realms and the spiritual realms. If we are going to have a right understanding, of what it means to be born again, we must be able to comprehend and apprehend the relationship between the spiritual realms and the physical realms.
This relationship between the physical realms and the spiritual realms, is one of the reasons why this discussion is taking place, at this point in the progress of this blog. We are in the midst of comparing the physical temple of the nation of Israel and the spiritual temple of the church of Jesus Christ. The relationship between the two temples, is one of the keys to comprehending the truth and meaning of the conversation between Nicodemus and our great God and Saviour Jesus Christ.
The defense of my answer, shall be taken up, when we next meet.
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
As you contemplate the question, posed by the title to this essay; please consider the question in the context of the following quote from the King's Book, found at 2 Corinthians 5:17:
"Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new."
Let us begin our labors to answer the question: "Am I born again?" - with a recounting of something, that happened shortly after my conversion to Jesus Christ. I was in a room, as a listener, where Christians were gathered. Two of them made a statement that was very confusing to me. They identified themselves as being John chapter three Christians. Suddenly I was confronted, with the thought, that there was more then one type of believer. This was confusing.
I was very familiar with John 3:16: "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." In my mind, this text makes it very clear that there are two classes of people - not two classes of Christians. There are those who believe in Jesus and have life and there are those who do not believe in Jesus and have death. But, at the time of the discussion, that I was listening too, the two making the statement, were not referring to the John 3:16 text; rather, they were referring to the earlier part of the chapter, where Jesus tells Nicodemus that he must be: "born again."
This idea of being "born again," was something new to me. The church, that I was a member of, did not use this type of language, to describe what it meant to be converted to Jesus Christ. This challenged me - so I took a look at the King's Book; and through the years I have taken many looks; and spent much time studying this conversation between our Lord Jesus Christ and Nicodemus.
Whenever the opportunity would present itself (typically when this text was the subject matter for some teaching), I would ask a question, of the teacher, regarding the justification for using the phrase "born again," to describe the moment of our conversion to Jesus Christ. Various opinions were offered; but, to date, no one has been able to give me an answer, based on the text, to justify the position taken by those who like to speak of themselves as being: "born again." I also found that to be very confusing. Why would someone take a position, regarding their Christian identity; and then, not be able to defend that position, on the basis of the King's Book?
With the help and empowering presence of my Lord Jesus Christ, working through His Holy Spirit, I will endeavor to give a defense, regarding my answer, to the question posed by this essay. But first, let us take a look at a portion of the text.
It is written, at John 3:1-5:
1. "There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:"
2. "The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him."
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."
4. "Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?"
5. "Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."
It is time for me to answer that question: "Am I born again?" On the basis of the above text, I am compelled to say: No - I am not born again! Having answered the question, I am also compelled to give a defense for that answer, for it is written at 1 Peter 3:15: "But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear."
A proper defense of my answer, is going to take some time; and some additional essays. The number of essays necessary, to give an adequate answer, is known only by God. We will start by looking at two important realities: 1. What is the identity of the audience? 2. What is the meaning of the phrase: "kingdom of God?" We will also, as we have often done, be looking at the relationship between the natural realms and the spiritual realms. If we are going to have a right understanding, of what it means to be born again, we must be able to comprehend and apprehend the relationship between the spiritual realms and the physical realms.
This relationship between the physical realms and the spiritual realms, is one of the reasons why this discussion is taking place, at this point in the progress of this blog. We are in the midst of comparing the physical temple of the nation of Israel and the spiritual temple of the church of Jesus Christ. The relationship between the two temples, is one of the keys to comprehending the truth and meaning of the conversation between Nicodemus and our great God and Saviour Jesus Christ.
The defense of my answer, shall be taken up, when we next meet.
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
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