All Lord, O God, those are the people of today, Lord, Lord, and all the riches of faith, and to apply these riches to Himself. So that we may grow in the bliss of the knowledge of our Lord Jesus Christ. May we have more and more appreciation of His Himself, of the fullness that resides in Him, and may we bring that fullness to be upon the sickness of thy church, so that it may be in truth the fullness of Him in its current all in all, in His way of life. I have been studying with you the institution of John, which refers to the subject of the primitive scientific basis, and all I have to say further on that is that we have, therefore, in John, language that differs from that of all and Peter, and, of course, with that difference of language, a variance of concept, but to the same effect of establishing with His acting spirit, and the love of the world and commitment to God and His will, it is invariable that character of the professional who is forgotten of God, the governing concept that of translation on the world's sin into that new life, in Christ Jesus. In John, however, the governing concept, is that the person who begotten God to bear the billionness, the billionness of His new hand, and therefore it is characterless, which are after the passion of God's own act, love and righteousness,
and therefore, in John, in the teaching of John, we find the manifestation of commitment in freedom from the specific types of sin, and so the evidence would indicate that it is on the spite of sin, that the emphasis falls in the first John 3.9 and the first John 5.8. 3.9 and 5.8. We will understand what it is that the passion for living, and not the thought of no thought. For instance, you, by John, mentioned yesterday, the various expressions you, by John, would want, the difference, that the passion be forgotten of God, cannot abandon himself again to make what you cannot abandon yourself to make it. The person who has been disheartened with God keeps, he has overcome the world, and cannot again be overtaken, because the passion that is in the world is endless. For a question, what's about the passion that John has in view in these messages, like Christ John 3.9 by 18, only because the believer does not have a dictionary or a dictionary, so that, of course, quite often, I'm not saying that it is incomprehensible, I'm saying that the believer does not have a dictionary or a sentence, but do not believe that John's meaning can be adequately or simply expressed by saying simply that the passion be forgotten of God. There is not a dictionary, there is not a dictionary, there is not a dictionary, for truly, this term, a dictionary, is not the sufficiently well-defined or lucid term, describe John's teaching. But the second and the more important, that characterization leads to too much of a leap forward, too much of a loop forward to the incisiveness and the desiciveness of John's teaching, because as long as it allows the believer, might commit certain things, so he does not commit certain things, so he does not commit them of habitual things. Now I think that does not change a path of John's teaching, or also the scientific language of John, he does not commit certain things, it is not just death, it is God who does not do things, and it will not do important on that, the qualification. He that does not commit certain things, he that commits it, well, he that is because he does not commit certain things, that is, that is, the tightness of John's teaching, and what the next losing is, and the definition of indicating is, that he cannot commit certain things, that is, certain types of things, certain things come like this. He does not commit certain things, so he will have to leave someone's life, of a low pole like this, to measure that the tightness of the incisiveness is not the exclusive one, for a flowing state of mind. And if I come to the third question of discussion, the same thing I can make, and now we come to the religion saint, There are few things that you know, I said, and he had given of it, and he had to put it from sin. Definitely, which would seem to be sin, but that is just what is needed. Then I found out it was that what is needed is that what is needed is that what is needed. Now, we come to the age of life, what is needed is just a thing to do, so you know, well, Well, speaking, every respect in which the standing action of the three persons of the Godhead, there is a con of the inception of the Christian life, and for you to do this I see change. We think you are the specific action of Godhead, at the inception of the Christian life, at the inception of the salvation process. It is the specific action of Godhead's body, called into the fellowship of His Son. You find that He is said for in the New Testament the quality of His people, and for you are called into the fellowship of His Son, Jesus of His Son. And here is the specific emergency of the people, the spirit. And my goal is actually to protect His Son. The New Testament work is ination. We in which the specific action of Godhead, it is the pursuit of the perception of salvation, is that He donates men to the sun in the application of the creation of the way. That is the way Jesus works. The Son 677, the Incevary Incevary in John 17, on 677 all the fathers, brothers, we shall come to Me and let come to Me, I will in no way cast up. Where are these two ways of contemplating the action of Godhead, Father, after the Religious, but they have their own distinct assets, the one in an effectual call, the other is an effectual donation, but the term is involved in the particular change. The term is that the effectual call is the term. The term of this effectual donation is again the custody of Godhead, given with pleasure from the Father that has given Him out of His Son. Now, what is we do now? That God's effectual call, the Father's effectual call, we would find a way to be from that is relevant to Him, this particular subject.
But since I am not going to deal with that, since I am dealing with that quite extensively, why do I not go to Him? I am going to pass that all, not to go to Him, but to go to Him, but to go to Him, to be giving any unnecessary due protection. Then, if we are thinking of the Holy Spirit, let me tell you, should not be foolish, if the washing of regeneration whereby men are introduced into the kingdom of God and became the Lord's women as the kingdom of righteousness, of power, of light, and of peace, of righteousness, of power, of life, and peace, not the Holy Spirit, that John has practically realized when he is present, when he sees everyone who has been forgotten of God, from John's teaching who is presently present, or through the teaching of Jesus as we call it in the gospel of John chapter 3, or back to that fact, according to course by John himself. And there is also in that this interaction of the Holy Spirit, which directly upon this definitive breach with the power and the defilement of sin,
I want to be instrumental in love. But again, I feel the fact that you have described course, and I want to give you that love, and the fact that to remind you that the teaching of John in particular, teaching of John in particular, who is based upon the effort of that act, of the Holy Spirit in the generation, and of course, likewise in the possible form, that gives us the definitive change, is very closely related also to then being created back to God, which I swear is called the generation. If you can imagine it twice, you can create it back to the new creation, the idea of sin, like to the new creation, to respect the new world in Christ, then you should be subject to what we generation, as the definitive action of the Holy Spirit of the new life. Now, the agency of Christ, it is this I am going to expand, because I don't do it, and I'm going to expand now particularly, on the agency of Christ, who is now in this facility, in this definitive act, this definitive breach with the power, we found already
that with which the teaching of Paul are there to sin and give us a life, and he is directly related to the death on the resurrection of Christ, like and then to sin and use, like in the death of the resurrection of Christ. Now, I don't need to repeat what I think I'm ready, and I'm going to touch the new heaven here, and read out this, no, I just want to say the second page, and I'll be up with that in which it consists. I'm now going to be here, with the, the nature of this agency, to eat some of this agency, the death, and the resurrection of Christ, the nature of this agency, divine from death and resurrection of Christ, because if we discover the act, we have eternal New Testament with respect to this specific agency of Christ, the sting of Christ, this specific agency of Paul and of the Holy Spirit. It is an amazing, important, that this relation of the believer to the death and resurrection of Christ, this relation of the believer to the death and resurrection of Christ, is it with you spying upon all with justification, specifically, but in connection with sanctification, in connection with the death and resurrection of Christ, to all sanctification, and the powering thought, and the death and the powering thought. Now, is this with the powering thought, and the death and the powering thought, is this with what is this relation? That's the death and resurrection of Christ, the first day, and the truth of our sanctification. All in the world, particularly the agency of Christ, in the death and resurrection, to different sanctities, is Paul, the true Holy Spirit, in the Holy Spirit, and the true Holy Spirit, the thinking of the believer, is the relation of the believer to the death with the resurrection of Christ. Overlooking, but it's true, that's right. In connection, it has been neglected, because there are so many other ways in which according to this, it has been forgotten. And so far, and so far, it's been forgotten of the believer's thinking, which is what gets me around. Now, I'll just mention some of these. It might be said, that the relation of the death and the resurrection of Christ, to the sanctification of the believer, is the relation which justification sustains to sanctification. You get my point? A relation of the death and the resurrection of Christ is seen in sanctification of the believer. So justification sustains to sanctification. In other words, the death and the resurrection of Christ, are the ground about justification, the death and the resurrection of Christ, are the ground of justification, that justification is the space with the ground of sanctification, and that the relation of the death and the resurrection of Christ, to sanctification, is this indelible? It is indirect, because it is through the medium of justification. That justification lays the foundation for sanctification, and the death and the resurrection of Christ justification, and therefore the death and the resurrection of Christ have that relation to sanctification. The doctrine of each room that I shall notice, what the Christ will witness, the teaching of in this connection. Again, this could be said, that Christ by death and the resurrection, that's for sure there, to everything, but so his death and the resurrection are the so-shooting call, sanctification, so-shooting call, sanctification. Because he has so-shooting by giving the compensation, all the ways that is necessary for the so-called sanctification, and the resurrection of Christ, they are the so-called sanctification, and the resurrection of Christ, and the resurrection of Christ. So, that is true. Again, that is an analysis, I will not get to the eternal power station for that matter of teaching to you. Because both of the death and the resurrection of Christ to have sanctification, but it is to have the deliverance of the power to be silent, under no then. So at all, just the pain and delusion of life are the actions of the New Year's of life are effective by our identification with Christ. In His death, and it was no selection. In other words, no virtue, accruing from Christ's death and resurrection. The salvation is a salvation, or whatever, when I have sanctification. Very clear. In fact, as it is as we use, Romans 6, Romans 6, and say 1, 2, 10, Romans 6, 1, 2, 10. Second Corinthians 5, 14, and 15. The Ephesians 2, 1, 2, 6, 12, 3, 4, 4, 7, 2, 7, 2, 7, 2, 7, 2, 7, 2, 7, 2, 7, 2, 7, 4, 4, and 1, 2, 7, 3, 4, 7, 1, 2, 7, 4, 7, 4, and 1, 2, 7, 3, 4, 7, 4, 7, 4, to remind you of this hope, that the ability of five-fourteen in order to instill that fact will come to normal things again. One of my friends could say, because yes, the one that I throw all day all day, the one that I throw all day, the one that I throw all day. That is who they should not enforce themselves, but those who should move down for the fact that they cannot live to ourselves. But to God, that foundation should do a resolution, for the other person to see me think that I don't need to reiterate them. They are therefore two questions, but require discussion. What is this decision? A second one, why is the thing we can do with the fact? But what is the way to do with it? What is the turning to the taking of it? What? Is the need was dying with Christ and why is again within the need of Christ? Do you know the two questions? What? No, we must do this. There are certain observations which have to be taken into account. Certain observations. But we may never dissociate the death and resurrection of Christ, or the interest of those on whom we ask to die, never.
It is only as he has united to them, and they have united to them. Yes, so there is a question of death, of course being of effect, in a way that the question is actually there from the question of Christ, that there is hate and observation. No, so we can have it for one moment to conceive of Christ's death and resurrection. So we were in, in, by the Father's election, for the foundation of the world. Hello, sir. In view of this identification, the whole United Kingdom must die, dying and rising with him in his death and resurrection. Dying and rising with him in his death and resurrection. Oh, that's true. Let's go home and look at home and see if we can see that. Let me call home and say, sorry, please. So in my view, for if we have become planted together in the likeness of death, we shall be also in the likeness of his resurrection. Also, and if we are happy with Mike,
I can clearly see inside, both in and 15, we see in 2, 1, 2, 6, large in, a large in was 2, 20, 24, or 1, 4, 3, 4, 1, 2, 4, and next, we are represented as dying, within time watch. Now there is no particularity to the Christ. What is meant is dying and rising with Christ. In other words, what is the efficiency of that, or the efficiency of that, or the virtue of that, as far as the levers are concerned? I think that there is perhaps no passion, no passion in Paul, that is more illuminating than this illuminating, in reference to that question, than justified from sin, justified from sin in moment six. At moment six, I am just going to focus attention on this aspect, because I think it is like, let me provide this with the index, through this very thing that we are asking, the efficiency, sorry, there's some of the messages you expect of our questions. And if you look at the head, for he who died is justified from sin, for he who died is justified from sin, to die, and that is you there, because of the context, is the dying with Christ. You can see the verse, so running in your creation and the connotation, quite clearly, a whole man has been fortified together with him in order that the body of sin might be destroyed, or wronged with the first sin, to die. Justified from sin. No, we are very, very liable. We think that what Paul is dealing with is the use of that word just in Christ, in that text, is the thing with which he deals in the earlier part of the sin, physical, particularly Romans 3, 21, through 5,
in a way you know the meaning of justification. As this thing, of sanctification, not that, but through the case. Paul is dealing in this context with deliverance, from the power of violence, or the appearance from the face of the universe. But if you just show us, if you just show us, for instance, the meaning of justification, is not sanctified yet, but nevertheless, the existence of judicial meaning has applied to justification, or the judicial forensic meaning has applied to sanctification, or the understood in the sense. Of the judgment, executed upon sin, and of the quitting, to UID, D-A-N-D-E, you're not free to the word. And the quitting, which the person in view has received, he will justify this quit, which the sin in respect of his glory, of authority and power. This decently, and finality, has been long to the death of Christ, also characterized our death in Christ, and means, therefore, that we have quit of sin in its enslaving domain. That it is in connection with the life of holiness, that this aspect of our relation to the death of Christ appears, compels us to the conclusion, that we are the party, we are the perpetrator, for young political achievement, and therefore, die to sin, rose with him in the power of his resurrection, have the footness of holiness, and the end ever dust in life. In other words, that he has accomplished men, accomplished men's power. He knows how many of the world incarnate sins, invading the Lord, the prince of death, the prince of death, can never be conceived of. As a accomplished man dies, also conceived in the end of them, as a accomplished man's aim, who were united with him in his death and resurrection. Here's a try-to, it means that the achievement of Christ in that securing, victory over sin, in welcoming the sense of darkness, or becoming the world, which can never be conceived of, as the achievement of Christ in achievement in those people, in which I am born again, everything you see leads up to that conclusion, as they are not sent to be conceived of, an action of an angel, who were in in the events which are accomplished with his triumphant achievement. Well, little more about that and that was what brought me to the second.