MIDNIGHT WARFARE PRAYER.
14/01/2023
SUPERNATURAL UPLIFTMENT.
BIBLE READING: PSALM 27:6, DEUTERONOMY 28:13,
PRAYER POINTS.
Father, I thank you for promotion cometh only through you in Jesus name.
I reject every form of backwardness in my life, in the name of Jesus.
I paralyse every strongman assigned to my life and destiny, in the name of Jesus.
Let every agent of stagnation and delays working against me be paralysed, in the name of Jesus.
I paralyse the activities of household wickedness over my life, in the name of Jesus.
I quench every strange fire witches and wizards against me, in the name of Jesus.
Lord, endow me with power to maximize my potentials, in the name of Jesus.
O Lord, give me the grace to achieve effortless results in the name of Jesus
Lord, let me be guided in life by your great wisdom in Jesus name
I break every curse of fruitless labour placed upon my life, in the name of Jesus.
I break every curse of untimely death, in the name of Jesus.
Lord, fortify me with Your power in Jesus name
Let the counter-movement of the Holy Spirit frustrate every evil device against me, in the name of Jesus.
I declare that all evil utterations targeted against me be nullified in the name of Jesus.
I separate myself from every territorial spirit, in the name of Jesus.
I bind and cast out every wasteful spirit in my life in the name of Jesus.
Oh Lord, let your right hand of favour rest upon my life in Jesus name.
Oh Lord, order my steps to the right places in life in Jesus name.
Oh Lord, grant me supernatural wisdoms to excel in all my endeavors in Jesus name.
I cancel the power of all curses upon my head, in Jesus’ name.
Fire of God consume every darkness in my life, in the name of Jesus.
Father Lord, give me the tongue of the learned in Jesus name
Lord, make my voice the voice of peace, deliverance, power and solution in Jesus name.
Lord, give me divine direction that will propel me to greatness in Jesus name
Every power assigned, to use my family/job, etc to torment me, die, in the name of Jesus.
Let the power to overcome obstacles of failure in my life fall upon me now, in the name of Jesus.
Lord, send the axe of fire to the root of my problem in Jesus name.
Lord Jesus, give me an excellent spirit in Jesus name
O Lord make me the head and not the tail in Jesus name.
Thank you God for answered prayers. In Jesus mighty name we have prayed. Amen
By: via Apostolic Life ( Prayer Warriors)
Too many of us are not living our dreams because we are living our fears. –Les Brown
Sunday, January 15, 2023
Friday, January 13, 2023
Apostolic Life ( Prayer Warriors)'s Post
rı̄´chus - nes ( צדּיק , caddı̄ḳ , adjective, "righteous," or occasionally "just" צדק , cedheḳ , noun, occasionally = "riahteousness," occasionally = "justice"; δικαιος , dı́kaios , adjective, δικαιοσύνη , dikaiosúnē , noun, from δίκη , dı́kē , whose first meaning seems to have been "custom"; the general use suggested conformity to a standard: righteousness, "the state of him who is such as he ought to be" (Thayer)):
1. Double Aspect of Righteousness: Changing and Permanent
2. Social Customs and Righteousness
3. Changing Conception of Character of God: Obligations of Power
4. Righteousness as Inner
5. Righteousness as Social
6. Righteousness as Expanding in Content with Growth in Ideals of Human Worth
LITERATURE
1. Double Aspect of Righteousness: Changing and Permanent:
In Christian thought the idea of righteousness contains both a permanent and a changing element. The fixed element is the will to do right; the changing factor is the conception of what may be right at different times and under different circumstances. Throughout the entire course of Christian revelation we discern the emphasis on the first factor. To be sure, in the days of later Pharisaism righteousness came to be so much a matter of externals that the inner intent was often lost sight of altogether (Matthew 23:23 ); but, on the whole and in the main, Christian thought in all ages has recognized as the central element in righteousness the intention to be and do right. This common spirit binds together the first worshippers of God and the latest. Present-day conceptions of what is right differ by vast distances from the conceptions of the earlier Hebrews, but the intentions of the first worshippers are as discernible as are those of the doers of righteousness in the present day.
2. Social Customs and Righteousness:
There seems but little reason to doubt that the content of the idea of righteousness was determined in the first instance by the customs of social groups. There are some, of course, who would have us believe that what we experience as inner moral sanction is nothing but the fear of consequences which come through disobeying the will of the social group, or the feeling of pleasure which results as we know we have acted in accordance with the social demands. At least some thinkers would have us believe that this is all there was in moral feeling in the beginning. If a social group was to survive it must lay upon its individual members the heaviest exactions. Back of the performance of religious rites was the fear of the group that the god of the group would be displeased if certain honors were not rendered to him. Merely to escape the penalties of an angry deity the group demanded ceremonial religious observances. From the basis of fear thus wrought into the individuals of the group have come all our loftier movements toward righteousness.
It is not necessary to deny the measure of truth there may be in this account. To point out its inadequacy, however, a better statement would be that from the beginning the social group utilized the native moral feeling of the individual for the defense of the group. The moral feeling, by which we mean a sense of the difference between right and wrong, would seem to be a part of the native furnishing of the mind. It is very likely that in the beginning this moral feeling was directed toward the performance of the rites which the group looked upon as important. See ALMS .
As we read the earlier parts of the Old Testament we are struck by the fact that much of the early Hebrew morality was of this group kind. The righteous man was the man who performed the rites which had been handed down from the beginning (Deuteronomy 6:25 ). The meaning of some of these rites is lost in obscurity, but from a very early period the characteristic of Hebrew righteousness is that it moves in the direction of what we should call today the enlargement of humanity.
By: via Apostolic Life ( Prayer Warriors)
1. Double Aspect of Righteousness: Changing and Permanent
2. Social Customs and Righteousness
3. Changing Conception of Character of God: Obligations of Power
4. Righteousness as Inner
5. Righteousness as Social
6. Righteousness as Expanding in Content with Growth in Ideals of Human Worth
LITERATURE
1. Double Aspect of Righteousness: Changing and Permanent:
In Christian thought the idea of righteousness contains both a permanent and a changing element. The fixed element is the will to do right; the changing factor is the conception of what may be right at different times and under different circumstances. Throughout the entire course of Christian revelation we discern the emphasis on the first factor. To be sure, in the days of later Pharisaism righteousness came to be so much a matter of externals that the inner intent was often lost sight of altogether (Matthew 23:23 ); but, on the whole and in the main, Christian thought in all ages has recognized as the central element in righteousness the intention to be and do right. This common spirit binds together the first worshippers of God and the latest. Present-day conceptions of what is right differ by vast distances from the conceptions of the earlier Hebrews, but the intentions of the first worshippers are as discernible as are those of the doers of righteousness in the present day.
2. Social Customs and Righteousness:
There seems but little reason to doubt that the content of the idea of righteousness was determined in the first instance by the customs of social groups. There are some, of course, who would have us believe that what we experience as inner moral sanction is nothing but the fear of consequences which come through disobeying the will of the social group, or the feeling of pleasure which results as we know we have acted in accordance with the social demands. At least some thinkers would have us believe that this is all there was in moral feeling in the beginning. If a social group was to survive it must lay upon its individual members the heaviest exactions. Back of the performance of religious rites was the fear of the group that the god of the group would be displeased if certain honors were not rendered to him. Merely to escape the penalties of an angry deity the group demanded ceremonial religious observances. From the basis of fear thus wrought into the individuals of the group have come all our loftier movements toward righteousness.
It is not necessary to deny the measure of truth there may be in this account. To point out its inadequacy, however, a better statement would be that from the beginning the social group utilized the native moral feeling of the individual for the defense of the group. The moral feeling, by which we mean a sense of the difference between right and wrong, would seem to be a part of the native furnishing of the mind. It is very likely that in the beginning this moral feeling was directed toward the performance of the rites which the group looked upon as important. See ALMS .
As we read the earlier parts of the Old Testament we are struck by the fact that much of the early Hebrew morality was of this group kind. The righteous man was the man who performed the rites which had been handed down from the beginning (Deuteronomy 6:25 ). The meaning of some of these rites is lost in obscurity, but from a very early period the characteristic of Hebrew righteousness is that it moves in the direction of what we should call today the enlargement of humanity.
By: via Apostolic Life ( Prayer Warriors)
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