Born again

Born again is presented as the threshold between serving Satan, described as the god of this world, and serving God through Jesus Christ. It is not treated as a merely inward change: the state begins with accepting Jesus Christ as a personal Savior and opens the way to restoration, spiritual understanding, and the exercise of authority against the forces identified as the source of trouble.

Salvation as the Beginning

The text makes salvation the necessary entrance into the Born again life. Before a person can receive Restoration or any other benefit from the Kingdom of God, that person must accept Jesus Christ as a personal Savior. The sequence is explicit: the reader is urged first to become saved, then to understand restoration as something that begins after the change of allegiance. The former condition is described as service to Satan, while the new condition is service to God and to the God of the Word.

This ordering gives Born again a practical as well as theological function. It is not presented as one benefit among many, but as the beginning from which other benefits become available. The text therefore links conversion to a change in the direction of life: the believer stops serving the god of this world and starts serving God, after which restoration is said to begin.

A New Spiritual Position

The Born again believer is described through the language of Ephesians as having been made alive together with Christ and raised up together with Him. The believer is also said to sit together with Jesus Christ in Heavenly places. This position changes the believer’s perspective. From that elevated spiritual location, the believer is instructed to see ongoing problems more clearly and to identify their real source.

The spatial language is central to the state’s meaning. Born again does not simply mean that the believer has received a new label; it places the believer within the sphere of Jesus Christ’s victory and gives access to a different interpretation of earthly events. The text uses that position to support its larger argument that destructive circumstances should not automatically be attributed to God, nature, other people, or the sufferer’s own limitations.

Recognizing the Enemy

The text joins Born again identity to a demand for spiritual discernment. Once the reader has become a born-again believer, the reader must stop blaming people and circumstances for insufficiency and failure and must recognize Satan as the real troublemaker. The supporting framework is Ephesians’ declaration that the struggle is not against flesh and blood but against principalities, powers, rulers of the darkness of this world, and spiritual wickedness in high places.

The examples of Job and the bent woman establish the interpretive pattern that Born again believers are expected to adopt. In Job’s case, the loss of oxen, donkeys, sheep, camels, children, and servants was variously attributed to the Sabeans, God, the Chaldeans, and the wind, but the text argues that Satan masterminded the destruction. In the account of the woman who had been bowed over for eighteen years, Jesus Christ looked beyond the apparent physical condition and identified Satan as the power that had bound her. The immediate healing is presented as the consequence of naming the deeper spiritual cause.

Thus Born again is also a discipline of attribution. The believer is told to accuse Satan for his part rather than direct blame toward God, circumstances, or surrounding people. The text frames that recognition as the beginning of overcoming: the sooner the believer identifies and confronts the enemy, the sooner the doors of total victory are said to open.

Authority, Restoration, and Confession

Born again believers are instructed not merely to understand the spiritual conflict but to act within it. The text says that Satan must cease his destructive activities and that the devil must restore what he has destroyed or stolen from the believer and the believer’s loved ones. This claim is reinforced through the biblical language of the thief who must pay and, when found, restore sevenfold.

The restoration promise is converted into a spoken practice. The reader is told to say aloud that blame will no longer fall on God, circumstances, or people, because the reader now possesses biblical knowledge that will defeat the devil and place the believer on top. The accompanying confession declares that Satan’s theft must end and that everything stolen must be returned, with the sevenfold restitution principle expanded into a claim involving seven hundred percent and interest.

This language makes Born again identity audible and performative. The believer’s new position is enacted through accusation, notice, and declaration rather than left as an invisible status. The text also connects that declaration to prayer: the reader is invited to complete a form and mail it for agreement in prayer, extending the individual confession into a shared religious action.

Narrative and Theological Significance

Within the book’s argument, Born again marks a conversion from confused attribution to a defined Spiritual Warfare worldview. Before salvation, the reader is portrayed as living under the course of the world and serving its ruling power. After salvation, the believer is positioned with Jesus Christ, taught to recognize Satan behind loss and affliction, and encouraged to claim authority and Restoration.

The state therefore carries several linked consequences: a new allegiance, a new spiritual location, a new explanation for suffering, and a new pattern of speech and action. Its decisive significance lies in the claim that salvation is not the conclusion of the believer’s struggle but its beginning. Once the believer is Born again, the text says, the believer can see the enemy more clearly, confront him directly, and expect the recovery of what has been taken.