The Uniqueness of Faith

We have already considered the definition of faith given in Hebrews 11:1. The writer goes on to describe the part played by faith in man’s approach to God.

But without faith it is impossible to please Him [God], for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him (Heb. 11:6).

            Notice the two phrases: “without faith it is impossible to please God,” and “he who comes to God must believe.” We see from these that faith is the indispensable condition for approaching God and for pleasing God.

            The negative aspect of this truth is that “whatever is not from faith is sin” (Rom. 14:23). This means that anything a person may do at any time, if it is not based on faith, is reckoned by God as sinful. This applies even to religious activities, such as church attendance, praying, singing hymns or performing deeds of charity. If these acts are not done in sincere faith toward God, then they are in no way acceptable to Him.

            Unless such acts have been preceded by true repentance and unless they are motivated by true faith, they are nothing but “dead works,” totally unacceptable to God.

The Basis of All Righteous Living 

            Perhaps the most all-inclusive statement concerning the relationship between faith and righteousness is found in Habakkuk 2:4.

            The just shall live by his faith.

            The two English words just and righteous are two alternative ways of translating one and the same word in the original text. This applies equally to the Hebrew of the Old Testament and to the Greek of the New Testament. In both languages there is only one root word which, as an adjective, can be translated either by “just” or by “righteous,” and, as a noun, can be translated either by “justice” or by “righteousness.” Whichever translation may be used, there is no difference whatever in the original sense.

            Thus, in translating Habakkuk 2:4 we may say either “the just shall live by his faith” or “the righteous shall live by his faith.”

            This statement of Habakkuk is quoted three times in the New Testament: in Romans 1:17, in Galatians 3:11 and in Hebrews 10:38. In each of these three passages the New King James Version renders it, “The just shall live by faith.” It would be difficult to think of any sentence as short and simple as this which has produced as great an impact upon the history of the human race.

            In the New King James Version the entire sentence consists of only six or seven words, none of which contains more than one syllable. Yet this sentence provided the basic, scriptural authority for the gospel message preached by the apostolic church. The proclamation of this simple message by a tiny, despised minority changed the course of world history. Within three centuries it brought to his knees the great Caesar himself, the head of the most powerful, the most far-reaching and the most enduring empire that the world had ever seen.

            About twelve centuries later this same sentence, quickened by the Holy Spirit to the heart and mind of Martin Luther, provided the scriptural lever that dislodged the power of papal Rome and, through the Protestant Reformation, once again changed the course of history – first in Europe and then, by its outreach, in the world at large.

            There is no doubt that, still today, this same simple sentence, when once apprehended and applied by faith, contains within it the power to revolutionize the lives of individuals or the course of nations and empires.

            Though so short and so simple, the scope of this sentence, “The just shall live by faith,” is immense. The word live covers almost every conceivable condition or act of any sentient being. It covers all areas of the human personality and experience in every conceivable aspect – the spiritual, the mental, the physical, the material. It covers the widest possible range of activities – such as breathing, thinking, speaking, eating, sleeping, working and so on.

            The Scripture teaches that, for any person to be accepted as righteous by God, all these activities within that person must be motivated and controlled by the one great principle of faith.

            Paul actually applies this principle to the familiar act of eating, for he says:

            But he who doubts is condemned if he eats, because he does not eat from faith; for whatever is not from faith is sin (Rom. 14:23).

            This shows that, in the life of righteousness which alone is acceptable to God, even an act so commonplace as eating food must proceed from faith.

            Let us therefore consider for a moment: What does it mean to “eat from faith”? What is implied by this?

            First, it implies that we acknowledge that God is the One who has provided us with the food we eat. Thus, the provision of nourishing food for our bodies is an example of the principle stated in James 1:16-17.

            Do not be deceived, my beloved brethren. Every good gift and every perfect gift is from above, and comes down from the Father of lights, with whom there is no variation or shadow of turning.

            It is also a fulfilment of the promise contained in Philippians 4:19.

            And my God shall supply all your need according to His riches in glory by Jesus Jesus.

            Second, because we acknowledge that God is the One who provides our food, we naturally pause before eating to thank Him for it. In this way, we obey the commandment contained in Colossians 3:17.

            And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.

            In this way, too, we are assured of God’s blessing upon the food that we eat, so that we obtain the maximum amount of nourishment and benefit from it. This is explained by Paul.

            For every creature of God is good, and nothing is to be refused if it is received with thanksgiving; for it is sanctified by the word of God and prayer (1 Tim. 4:4-5).

            Thus, through our faith and prayer, the food we eat is blessed and sanctified to us.

            Third, eating in faith implies that we acknowledge that the health and strength we receive through our food belong to God and must be used in His service and for His glory.

            Now the body is not for sexual immorality [not for any immoral, unclean, foolish or harmful use] but for the Lord, and the Lord for the body (1 Cor. 6:13).

            Because our bodies are thus by faith and by holy living given over to the Lord, the responsibility for their care and preservation also belongs to the Lord; and we have every right to expect the fulfilment of Paul’s prayer:

            And may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Jesus (1 Thess. 5:23).

            All these – and many more besides – are the implications and the outworking’s of the principle “The just shall live by faith,” as applied to only one simple aspect of our lives – that of eating. And when we thus analyze what is implied by the phrase “to eat from faith,” we are forced to the conclusion that the great majority of people, even those who profess Christianity, do not “eat from faith.” In the provision, preparation and consumption of their daily food, no thought whatever is given to God.

            No doubt this is one main cause of such diseases as indigestion, ulcers, tumours, cancer, heart disease and many others. The Western world has enjoyed an unprecedented abundance of both food and money. Yet countless thousands are misusing and abusing this abundance to their own physical distress, because by their indifference and unbelief they have shut God out of their lives. Solomon gives us a picture of the carnal, sensual man who makes no room for God in his daily life.             

            All his days he also eats in darkness, and he has much sorrow and sickness and anger (Eccl. 5:17).             

            This description is still as true today as when Solomon wrote it. Not to eat in faith is to eat in “darkness,” and three consequences that commonly follow this are “sorrow . . . sickness and anger.”           

            There is another simple act, familiar and essential to us all, in which the principle of faith can have a decisive influence: the act of sleeping. In Psalm 127:2 the psalmist says:             

            It is vain for you to rise up early, To sit up late, To eat the bread of sorrows; For so He [God] gives His beloved sleep.             

            Through the continual, restless pursuit of wealth and pleasure, millions today are losing the ability to enjoy either food or sleep. Who can count the millions of pain killers, digestive tablets and sleeping tablets that are consumed each day throughout the Western world – and often with so little effect? But to God’s believing children, to those whose lives are based on faith in God, sleep comes as a gift of God’s love, a provision of His daily mercy, “for so He gives His beloved sleep.”         

            Someone has said, “Money can buy medicine, but not health; a bed, but not sleep.” It is not only very costly, but it is also very injurious to our bodies to shut God out of our daily living.           

            The psalmist David was a man whose way led through many troubles and dangers, but in the midst of them all his faith in God sustained him and gave him the assurance of sweet, untroubled sleep. Listen to David’s own testimony of what prayer and faith could do for him.             

            I cried to the Lord with my voice, And He heard me from His holy hill. I lay down and slept;        I awoke, for the Lord sustained me (Ps. 3:4-5).             

            I will both lie down in peace, and sleep; For You alone, O Lord, make me dwell in safety (Ps. 4:8).          

            This same blessed assurance of calm, untroubled sleep at the close of each day is still available to those who will enter into all the provisions of God’s love and mercy contained in that simple phrase: “The just shall live by faith.”           

            At this point I can imagine a reader saying, “You have spoken about simple, familiar acts such as eating and sleeping and the part that faith can play in these. But the problems of our modern world are much greater and more complex than simple things like eating and sleeping. What solution can faith offer to our great national and international problems today?”          

            Yes, it is certainly true that we are confronted with vast and intricate problems – social, economic, political. We must acknowledge this. But let us take the truth one step further: There is no human mind and no human wisdom that can comprehend all these problems in their entirety, much less work out solutions to them all. If we must depend solely upon human wisdom for the solutions, then the outlook is hopeless.           

            But faith is always united with humility. True faith causes man to acknowledge his own limitations. True faith distinguishes between those things which are within the province of man and those which are within the province of God.           

            Someone has stated the relationship between man’s part and God’s part in the life of faith as follows: “You do the simple thing; God will do the complicated thing. You do the small thing; God will do the great thing. You do the possible thing; God will do the impossible thing.”          

            God’s simple plan for living, “The just shall live by faith,” still makes sense today. Let man do his part – let man by faith and obedience seek God’s guidance and blessing in the simple acts of daily life, in the familiar relationships of home and community. There will come a relief and a release from the strains, the tensions, the physical, mental and moral breakdown of modern life. And in the vast areas of the modern world that are outside man’s comprehension and control, God will move in response to man’s faith and will overrule the affairs of nations in a way that will amaze us by its effectiveness.           

            This simple principle, “The just shall live by faith,” which has twice changed the course of world history, still contains today the power to revolutionize the life and destiny of any modern nation that will apply it. This is still God’s answer to man’s problems, God’s provision for man’s needs: “The just shall live by faith.”           

            Of all man’s faculties and capacities, there is only one by which he can solve the problems that confront him today – one human faculty which is potentially greater than all his material and scientific achievements – and that is man’s faith in God.           

            In order to comprehend the latent possibilities of man’s faith in God, it is necessary to look at two statements made by the Lord Jesus Jesus during His earthly ministry.           

            But Jesus looked at them and said to them, “With men this is impossible, but with God all things are possible” (Matt. 19:26).             

            Jesus said to him, “If you can believe, all things are possible to him who believes” (Mark 9:23).            

            Set these two statements side by side: “with God all things are possible,” and “all things are possible to him who believes.” This means that through faith God’s possibilities become ours. Faith is the channel by which God’s omnipotence becomes available to man. The limit of what faith can receive is the limit only of what God Himself can do.             

            Appropriating All of God’s Promises 

            We have spoken hitherto of faith as an experience of the human heart which revolutionizes human behavior and provides a principle by which to direct the whole course of human life. However, it is most important to add that faith is not merely something subjective, something private and personal in the heart of each believer. It is this, but it is also more.

            Faith is based on definite, objective facts. What are these facts? It is possible to give a very wide answer to this question. On the other hand, it is possible also to confine our answer within quite narrow limits.           

            In the widest sense, faith is based upon the entire Bible. Every statement and every promise in the Bible is a potential object of faith. As we have already said, faith comes through hearing the Word of God; and faith is therefore based upon everything that God’s Word contains. For the Christian’s believer there is nothing within the statements and promises of God that is outside the scope of his faith. This is plainly stated by Paul.             

            For all the promises of God in Him [Jesus] are Yes, and in Him Amen, to the glory of God through us (2 Cor. 1:20).             

            Side by side with this we may set Romans 8:32.             

            He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?             

            All things that God possesses – all His blessings, all His promises – are made available freely to each person who will receive them through faith in Jesus’s atoning death and resurrection.           

            There is a tendency today to base the interpretation of Scripture on a system of dispensations in such a way that only a small proportion of God’s blessings and promises are made available to  professing Christian’s.    

            According to this system of interpretation, many of God’s choicest blessings and promises are relegated either to periods in the past, such as that of the Mosaic covenant or the apostolic church, or to periods in the future, such as the millennium or the dispensation of the fullness of times.

            However, this does not tally with Paul’s statement in 2 Corinthians 1:20, which we may amplify as follows:             

            For all the promises of God [not some of the promises of God, but all the promises of God] in Him [Jesus] are [not were nor will be, but are here and now] Yes, and in Him Amen [not merely Yes, but a double affirmative Yes and Amen], to the glory of God through us [not through various groups in different ages, but through us who receive these words today].             

            The context makes it plain that “us” includes all true Christian’s believers.

            In the life of any Christian’s believer, there is no need which is outside the scope of God’s promises.             

            And my God shall supply all your need according to His riches in glory by Jesus Christ (Phil. 4:19).            

            For every need that can arise in the life of any Christian’s, there is somewhere in God’s Word a promise that meets that need and which may be claimed through faith in Jesus.           

            Whenever a need arises in the life of a Christian’s, therefore, there are three steps that he should take.             

    1.   He should ask the Holy Spirit to direct him to the particular promise or promises that apply to his situation and meet his need.
    2.   He should obediently fulfil in his life the particular conditions attached to those promises.
    3.   He should positively expect their outworking in his experience.             

            This is faith in action, and faith of this kind is “the victory that has overcome the world” (1 John 5:4). The secret of this victory lies in knowing and applying the promises of God’s Word.

            Peter states this same truth very forcefully.             

            His [God’s] divine power has given to us all things that pertain to life and godliness, through the knowledge of Him [Jesus] who called us by glory and virtue, by which have been given to us exceedingly great and precious promises (2 Pet. 1:3-4).             

            Here Peter’s message is in perfect agreement with that of Paul. He tells us that God has already provided us with all that we can ever need for life and godliness and that this provision is made available through Jesus by the claiming of God’s promises.          

            In the Old Testament, under Joshua, God brought His people into a promised land. In the New Testament, under Jesus, God brings His people into a land of promises. The parallel is made more exact by the fact that Joshua and Jesus are two different forms of the same name.           

            In the Old Testament God showed Joshua the principle of active, personal, appropriating faith.           

            Every place that the sole of your foot will tread upon I have given you (Josh. 1:3).          

            In the New Testament this principle remains the same. God says, in effect, “Every promise that you personally appropriate, I have given you.”           

            However, it is necessary to add one word of warning: The great majority of God’s promises, in the Old and New Testament alike, are conditional. There are conditions attached which must be fulfilled before the promise can be claimed. For example:             

            Commit your way to the Lord, Trust also in Him, And He shall bring it to pass (Ps. 37:5).             

            The promise here is: “And He shall bring it to pass” – that is, “He shall work out the way of the believer for him.” The two conditions which are stated first are: “commit your way” and “trust also in Him.” The word commit denotes a single definite act; the word trust denotes a continuing attitude.           

            Thus, the conditions attached to this promise may be interpreted as follows: 1) make a single, definite act of commitment, 2) thereafter maintain a continuing attitude of trust. When these two conditions have been fulfilled, the believer can then claim the ensuing promise, “He shall bring it to pass,” in whatever way is appropriate to his own particular situation.

            This kind of active, appropriating faith is the key to victorious Christian’s living. It must be based on the promises of God’s Word, and it must follow the three successive steps:             

    • find the appropriate promise,
    • fulfil all the conditions attached,
    • claim the fulfilment of the promise.             

            Subject to these conditions, the scope of the Christian’s faith is as wide as the promises of God.

The Nature of Faith

            Outside the Scriptures the word faith has many different meanings, but in our present study we do not need to concern ourselves with these. Within the Scriptures there are two definite, distinguishing features of faith. First, faith always originates directly in God’s Word; second, it is always directly related to God’s Word.

            Faith is one of comparatively few words actually defined in the Bible. This definition is found in Hebrews 11:1.

            Now faith is the substance of things hoped for, the evidence of things not seen.

            This verse might also be translated: “Now faith is the ground, or confidence, of things hoped for, a sure persuasion, or conviction, concerning things not seen.”

Distinguished From Hope

            This important verse brings out various facts about faith. First of all, it indicates a distinction between faith and hope. There are two main ways in which faith differs from hope. The first is that hope is directed toward the future, but faith is established in the present. Hope is an attitude of expectancy concerning things that are yet to be, but faith is a substance – a confidence, something real and definite within us – that we possess here and now.

            The second main difference between faith and hope is that hope is anchored in the realm of the mind; faith is anchored in the realm of the heart. This is very strikingly brought out in Paul’s description of scriptural armour required by the Christian’s soldier.

            But let us who are of the day be sober, putting on the breastplate of faith and love, and as a helmet the hope of salvation (1 Thess. 5:8).

            Notice that faith – together with love – is found in the region of the breast; that is, the region of the heart. But hope is pictured as a helmet, in the region of the head, or mind. Thus, hope is a mental attitude of expectancy concerning the future; faith is a condition of the heart, producing within us here and now something so real that it can be described by the word substance.

            In Romans Paul again directly associates the heart with the exercise of faith, or believing.

            With the heart one believes unto [literally, into]* righteousness (Rom. 10:10).

            Many people make a profession of faith in Jesus and the Bible, but their faith is only in the realm of the mind. It is an intellectual acceptance of certain facts and doctrines. This is not true, scriptural faith, and it does not produce any vital change in the lives of those who profess it.

            On the other hand, heart faith always produces a definite change in those who profess it. When associated with the heart, the verb “to believe” becomes a verb of motion. Hence Paul says, “With the heart one believes [into] righteousness” – not merely “unto righteousness,” but “into righteousness.” It is one thing to believe with the mind “unto righteousness,” merely as an abstract theory or ideal. It is quite another thing to believe with the heart “into righteousness”; that is, to believe in a way that produces a transformation of habits, character and life.

            In the words of Jesus, the verb phrase “to believe” is regularly followed by the preposition into, to express change or motion. For instance, He says:

            You believe in [literally, into] God, believe also in [literally, into] Me (John 14:1).

            This brings out the fact that the verb phrase “to believe” is associated with a process of change or motion. It is not enough to believe “in” Jesus with mere mental acceptance of the facts of His life or the truths of His teaching. We must believe “into” Jesus – we must be moved by heartfelt faith out of ourselves and into Jesus, out of our sin and into His righteousness, out of our weakness and into His power, out of our failure and into His victory, out of our limitations and into His omnipotence. This scriptural faith of the heart always produces change. It is always believing into Jesus and into righteousness; and the result is always something definite, experienced here and now, not something merely hoped for in the future.

            For this reason, in John 6:47 Jesus uses the present and not the future tense. He says, “He who believes . . . has everlasting life” – not shall have, but already has, everlasting life. Scriptural faith into Jesus produces everlasting life here and now within the believer. It is not something that we hope to have in the next world after death. It is something that we already possess, something that we already enjoy, a reality, a substance within us.

            So many people have a religion which they hope will somehow do them good when they reach the threshold of eternity. But true Bible faith gives the believer a here-and-now experience and an assurance of everlasting life already within him. His faith is a real substance within him. Because of this present faith he also has a serene hope, a sure confidence concerning the future. A hope that is based on this kind of faith will stand the test of death and eternity; but a hope that lacks this present substance of faith is mere wishful thinking, doomed to final, bitter disillusionment.

Based Solely on God’s Word

            Let us turn back now to the definition of faith given in Hebrews 11:1 and note one other important fact about faith.

            Faith is “the evidence of things not seen,” or a sure conviction concerning things not seen. This shows that faith deals with things not seen.

            Faith is not based on the evidence of our physical senses but on the eternal, invisible truths and realities revealed by God’s Word. Paul brings out this contrast between the objects of faith and the objects of sense perception when he says, “For we walk by faith, not by sight” (2 Cor. 5:7).

            Faith is here contrasted with sight. Sight, along with the other physical senses, is related to the objects of the physical world. Faith is related to the truths revealed in God’s Word. Our senses deal with things that are material, temporary and changeable. Faith deals with the revealed truths of God which are invisible, eternal and unchanging.

            If we are carnally minded, we can accept only that which our senses reveal to us. But if we are spiritually minded, our faith makes the truths of God’s Word more real than anything which our senses may reveal to us. We do not base our faith on that which we see or experience; we base our faith on God’s Word. Thereafter, that which we see or experience is the outcome of that which we have already believed. In spiritual experience sight comes after faith, not before it.

            David says:

            I would have lost heart, unless I had believed

            That I would see the goodness of the Lord

            In the land of the living (Ps. 27:13).

            David did not see first and then believe. He believed first, and then he saw. Notice also that the experience which faith produced for him was not merely something after death, in the next world, but here and now, in the land of the living.

            This same lesson is brought out in the conversation between Jesus and Martha outside the tomb of Lazarus.

            Jesus said, “Take away the stone.” Martha, the sister of him who was dead, said to Him, “Lord, by this time there is a stench, for he has been dead four days.” Jesus said to her, “Did I not say to you that if you would believe you would see the glory of God?” (John 11:39-40).

            Here Jesus makes it plain that faith consists in believing first, then seeing – not the other way around. Most carnally minded people reverse this order. They say, “I only believe in what I can see.” But this is incorrect. When we actually see a thing, we do not need to exercise faith for it. It is when we cannot see that we need to exercise faith. As Paul says, faith and sight are opposite in their nature.

            Quite often in our experience we find an apparent conflict between the evidence of our senses and the revelation of God’s Word. For instance, we may see and feel within our bodies all the evidence of physical sickness. Yet the Bible reveals that Jesus “Himself took our infirmities and bore our sicknesses” (Matt. 8:17) and “by whose stripes you were healed” (1 Pet. 2:24).

            Here is an apparent conflict. Our senses tell us we are sick. The Bible tells us we are healed. This conflict between the testimony of our senses and the testimony of God’s Word confronts us, as believers, with the possibility of two alternative reactions.

            On the one hand, we may accept the testimony of our senses and thus accept our physical sickness. In this way we become the slaves of our carnal mind. On the other hand, we may hold firmly to the testimony of God’s Word that we are healed.

            If we do this with genuine, active faith, the testimony of our senses will in due course be brought into line with the testimony of God’s Word, and we shall then be able to say we are healed, not merely on the basis of faith in God’s Word, but also on the basis of actual physical experience and the testimony of our senses.

            At this point, however, it is necessary to re-emphasize that the kind of faith that produces these results is faith in the heart, not in the mind. We must recognize that mere mental acceptance of the Bible’s statements concerning healing and health lacks the power to make them real in our physical experience. The words of Paul in Ephesians 2:8 concerning faith for salvation apply equally to faith for healing. Thus we may say:

            For by grace you have been saved [healed] through faith, and that [faith] not of yourselves; it is the gift of God, not of works, lest anyone should boast.

            The faith that brings healing is a gift of God’s sovereign grace. It cannot be produced by any kind of mental gymnastics or psychological techniques. This kind of faith can be apprehended only by the spiritual mind. To the carnal mind it appears foolish. The carnal mind accepts the testimony of the senses in all circumstances and is thus ruled by the senses. The spiritual mind accepts the testimony of God’s Word as invariably and unchangeably true and then accepts the testimony of the senses only insofar as it agrees with the testimony of God’s Word. Thus, the attitude of the spiritual mind toward the testimony of God’s Word is summed up by David.

            I cling to Your testimonies; O Lord, do not put me to shame! (Ps. 119:31).

            Concerning Your testimonies,

            I have known of old that You have founded them forever (Ps. 119:152).

            The scriptural pattern of this kind of faith is found in the experience of Abraham (see Rom. 4:17-21). Paul tells us that Abraham’s faith was directed toward God . . .

            . . . who gives life to the dead and calls those things which do not exist as though they did (Rom. 4:17).

            This statement that God “calls those things which do not exist as though they did” means that as soon as God has declared a thing to be true, faith immediately reckons that thing to be true, even though no evidence of its truth may be manifested to the senses.

            Thus, God called Abraham “a father of many nations,” and from that moment forward Abraham reckoned himself as being what God had called him, “a father of many nations,” even though at that time he had not even one son born to Sarah and himself.

            Abraham did not wait until he saw evidence being worked out in his physical experience before he would accept God’s statement as true. On the contrary, he accepted God’s statement as true first, and later his physical experience was brought into line with what God had declared.

            In the next verse Paul tells us that Abraham, “contrary to hope, in hope believed” (Rom. 4:18).

            This phrase “in hope believed” tells us that at this time Abraham had both faith and hope – hope concerning the future and faith in the present – and that his hope concerning the future was the outcome of his faith in the present.

            [Abraham] did not consider his own body, already dead (since he was about a hundred years old), and the deadness of Sarah’s womb (Rom. 4:19).

            Abraham refused to accept the testimony of his senses. The testimony of his senses undoubtedly told him that it was no longer possible for him and Sarah to have a child. But Abraham did not accept this testimony because it did not agree with what God had said. Abraham turned a deaf ear to the testimony of his senses; he refused to consider it.

            He [Abraham] did not waver at the promise of God through unbelief . . . being fully convinced that what He [God] had promised He was also able to perform (Rom 4:20-21).

            This shows clearly the object upon which Abraham’s faith was focused: God’s promise. Thus, faith is based on the promises and statements of God’s Word and accepts the testimony of the senses only insofar as they agree with the statements of God’s Word.

            A little earlier in Romans 4 Paul calls Abraham “the father of all those who believe” (v. 11), and in the next verse he speaks of those “who also walk in the steps of the faith which our father Abraham had” (v. 12).

            This shows that scriptural faith consists in acting like Abraham and in following the steps of his faith. In analysing the nature of Abraham’s faith, we have seen that there were three successive steps or stages.

    1.   Abraham accepted God’s promise as being true from the moment it was uttered.
    2.   Abraham refused to accept the testimony of his senses as long as it did not agree with the statement of God.
    3.   Because Abraham held fast to what God had promised, his physical experience and the             testimony of his senses were brought into line with the statement of God.

            Thus, the thing which he had first accepted in naked faith, contrary to the testimony of his senses, became reality in his own physical experience, confirmed by the testimony of his senses.

            By many, this attitude of accepting God’s Word as true in defiance of the testimony of our senses would be dismissed as mere foolishness or fanaticism. Yet the remarkable thing is that philosophers and psychologists of many different ages and backgrounds have agreed in declaring that the testimony of our physical senses is variable, subjective and unreliable.

            If, then, the testimony of our senses cannot be accepted by itself as true and reliable, where can we find the correct standard of truth and reality by which the testimony of the senses must be judged? To this question neither philosophy nor psychology has ever been able to offer any satisfactory answer.

            Indeed, all through the centuries, philosophers and psychologists have echoed the question asked by Pilate as he sat in his judgement hall: “What is truth?” (John 18:38). For the Christian’s believer, however, the answer is found in the words of Jesus to His Father: “Your Word is truth”
(John 17:17).

            The ultimate, unchanging standard of all truth and reality is found in God’s Word. Faith consists in hearing, believing and acting upon this truth.

     In considering the relationship between faith and our physical senses, it is necessary to make a clear distinction between true, scriptural faith on the one hand and such teachings as mind-over-matter or Christian’s Science (falsely so-called) on the other hand.

            The two main points of difference are as follows: First, teachings such as mind-over-matter or Christian’s Science tend to magnify and exalt the purely human element – such things as man’s mind, or reason, or willpower. Thus, these teachings are essentially man-centered. On the other hand, true, scriptural faith is essentially God-centered. It abases all that is human and magnifies only God and God’s truth and power.

            Second, teachings such as mind-over-matter or Christian’s Science are not based directly, or even mainly, upon the Word of God. Many of the things they assert and seek to make real by the exercise of the human will are not in accordance with the teaching of God’s Word. In fact, in certain respects, they are contrary to God’s Word. On the other hand, scriptural faith, by its very nature and definition, is confined within the limits of God’s Word.

            We need also to distinguish between faith and presumption. The line that divides these two is very fine, but it marks the boundary between success and disaster.

            Presumption contains an element of human arrogance and self-glorification. It is the assertion of man’s will, even if it is cloaked in spiritual language. Faith, on the other hand, is totally dependent on God, and its outworking will always glorify God. It never takes the initiative away from God.

            We come back to the words of Paul: Such faith is “not of yourselves; it is the gift of God, not of works, lest anyone should boast” (Eph. 2:8-9). Its attitude is summed up by John the Baptist.

            A man can receive nothing unless it has been given to him from heaven (John 3:27).

            Very simply stated, faith receives, and presumption grabs.

Expressed by Confession

            We come now to another important feature of scriptural faith. We have already considered the words of Paul in the first half of Romans 10:10.

            With the heart one believes to righteousness.

            In the second half of this verse, Paul adds: And with the mouth confession is made to salvation.

            Paul here brings out the direct connection between faith in the heart and confession with the mouth.

            This connection between the heart and the mouth is one of the great basic principles of Scripture. Jesus Himself says:

            For out of the abundance of the heart the mouth speaks (Matt. 12:34).

            We might express this in modern phraseology by saying: “When the heart is full, it overflows through the mouth.” It follows, therefore, that when our hearts are full of faith in Jesus, this faith will find its proper expression as we confess Jesus openly with our mouths. A faith that is held back in silence, without any open confession, is an incomplete faith which will not bring the results and the blessings that we desire.

            Paul refers to this connection between believing and speaking when he says:

            But since we have the same spirit of faith, according to what is written, “I believed and therefore I spoke,” we also believe and therefore speak (2 Cor. 4:13).             

            Note the logical connection indicated by the word therefore: “we also believe and therefore speak.” Paul here speaks about the “spirit of faith.” Mere intellectual faith in the mind may perhaps keep silent; but faith that is spiritual – faith that is in the spirit and the heart of man – must speak. It must be expressed in confession with the mouth.

            Actually, this truth follows logically from the very meaning of the word confession. The English word confession – just like the Greek word homologia of which it is a translation – means literally “saying the same as.” Thus, confession, for professing Christian’s, means that we say the same thing with our mouths as God Himself has already said in His Word. Or, more briefly, the words of our mouths agree with the Word of God.         

            Thus, confession, in this sense, is the natural expression of heart faith. We believe in our hearts what God has said in His Word – this is faith. Thereafter we naturally say the same with our mouths as we believe in our hearts – this is confession. Faith and confession center in one and the same thing – the truth of God’s Word.

            There is a revelation of Jesus in Hebrews which further emphasizes the importance of confession in relation to faith. Jesus is called “the High Priest of our confession” (Heb. 3:1).

            This means that Jesus in heaven serves as our Advocate and Representative in respect of every truth of God’s Word to which we on earth confess with our mouth. But whenever we fail to confess our faith on earth, we give Jesus no opportunity to act on our behalf in heaven. By closing our lips on earth, we also close the lips of our Advocate in heaven. The extent of Jesus’s high-priestly ministry on our behalf in heaven is determined by the extent of our confession on earth.

            What, then, are the main features of faith as defined and described in the Bible?

    •   Scriptural faith is a condition of the heart, not the mind.
    •   It is in the present, not the future.
    •   It produces a positive change in our behavior and experience.
    • It is based solely on God’s Word and accepts the testimony of the senses only when this             agrees with the testimony of God’s Word.
    •   It is expressed by confession with the mouth.             

            * The Greek preposition use here is eis, which is regularly translated “into”.

The Basic Doctrines

The Basic Doctrines

            When we set out to study the Bible in detail, is there some easy way to identify the basic and most important doctrines that should be studied first?           

            This is a reasonable question, and, like all such questions related to the study of the Bible, an answer to it may be found within the pages of the Bible itself. The Bible does clearly state that certain of its doctrines are more important than the rest and should therefore be studied first. In fact, the Bible gives a list of six such basic, or foundational, doctrines.             

            Therefore, leaving the discussion of the elementary principles of Jesus, let us go on to perfection, not laying again the foundation of repentance from dead works and of faith toward God, of the doctrine of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgement (Heb. 6:1-2).           

            In the margin of the 1611 edition of the King James Version, the alternative reading suggested for the elementary principles of Jesus is “the word of the beginning of Jesus.” This brings out the point that we are here dealing with the doctrines which should constitute the beginning – the starting-off point – in our study of Jesus and His teaching as a whole.          

            This point is further emphasized by the use, in the same verse, of the phrase “the foundation.” The writer of Hebrews is setting two thoughts side by side: 1) the laying of the right doctrinal foundation; 2) going on after this to perfection – that is, to a completed edifice of Christian’s doctrine and conduct. The purpose of his exhortation is that we should go on to perfection, to the completed edifice. But he makes it plain that we cannot hope to do this unless we have first laid a complete and stable foundation of the basic doctrines.           

            In speaking of this foundation, the writer lists in order the following six successive doctrines: 1) repentance from dead works, 2) faith toward God, 3) the doctrine of baptisms, 4) laying on of hands, 5) resurrection of the dead, 6) eternal judgement.           

            We need to note one particularly important feature of this inspired outline of basic doctrines. If we follow it through in the order given, it spans the entire gamut of Christian’s experience. It starts – in time – from the sinner’s initial response: repentance. It takes us on, by a logical succession, to the climax – in eternity – of all Christian’s experience: resurrection and final judgement.           

            While it is important to study carefully each of these individual doctrines, we must never lose the vision of the single divine and perfect plan that runs through them all. In particular, we must never become so occupied with the things of time that we lose the vision of eternity. Otherwise, we may suffer the tragedy described by Paul in 1 Corinthians 15:19.          

            If in this life only we have hope in Jesus, we are of all men the most pitiable.             

            The studies that follow in this section focus on the first two of these doctrines: repentance and faith.             

Repentance – Explained From Greek and Hebrew 

            First of all, we need a clear understanding of the meaning of the word repentance as used in the Scripture.           

            In the New Testament the English verb “to repent” is normally used to translate the Greek verb metanoein. This Greek verb metanoein has one definite meaning throughout the history of the Greek language, right through classical Greek down into New Testament Greek. Its basic meaning is always the same: “to change one’s mind.” Thus, “repentance” in the New Testament is not an emotion but a decision.         

            Knowing this fact serves to dispel many false impressions and ideas connected with repentance. Many people associate repentance with emotion – with the shedding of tears and so on. It is possible, however, for a person to feel great emotion and to shed many tears and yet never repent in the scriptural sense. Other people associate repentance with the carrying out of special religious rites or ordinances – with what is called “doing penance.” But here, too, the same applies: It is possible to go through many religious rites and ordinances and yet never repent in the scriptural sense.           

            True repentance is a firm, inward decision; a change of mind.           

            If we turn back to the Old Testament, we find that the word most commonly translated “to repent” means literally “to turn,” “to return,” “to turn back.” This harmonizes perfectly with the meaning of repentance in the New Testament. The New Testament word denotes the inner decision, the inner change of mind; the Old Testament word denotes the outward action which is the expression of the inward change of mind – the act of turning back, of turning around.           

            Thus, the New Testament emphasizes the inward nature of true repentance; the Old Testament emphasizes the outward expression in action of the inner change. Putting the two together, we form this complete definition of repentance: Repentance is an inner change of mind resulting in an outward turning back, or turning around; to face and to move in a completely new direction.             

The Sinner’s First Response to God

            The perfect example of true repentance, defined in this way, is found in the parable of the prodigal son (see Luke 15:11-32). Here we read how the prodigal turned his back on father and home and went off into a distant land, there to waste all that he had in sin and dissipation. Eventually he came to himself, hungry, lonely and in rags, sitting among the swine, longing for something to fill his stomach. At this point he made a decision. He said, “I will arise and go to my father” (v. 18).           

            He immediately carried out his decision: “And he arose and came to his father” (v. 20). This is true repentance: first, the inward decision; then the outward act of that decision – the act of turning back to father and home.           

            In his own unregenerate, sinful condition, every man that was ever born has turned his back on God, his Father, and on heaven, his home. Each step he takes is a step away from God and from heaven. As he walks this way, the light is behind him, and the shadows are before him. The farther he goes, the longer and darker the shadows become. Each step he takes is one step nearer the end – one step nearer the grave, nearer hell, nearer the endless darkness of a lost eternity.           

            For every man who takes this course, there is one essential act he must make. He must stop, change his mind, change his direction, face the opposite way, turn his back to the shadows and face toward the light.           

            This first, essential act is called repentance in the Scriptures. It is the first move any sinner must make who desires to be reconciled with God.             

            Distinguished From Remorse

            Of course, there are some passages in some translations where the verb “to repent” is used in a different sense, but when we examine these passages carefully, we find that the English word “to repent” is used to translate some other word in the original language. For example, in the 1611 King James Version we read in Matthew 27:3-4 that when Judas Iscariot saw that Jesus had been condemned to death, afterward he “repented” of betraying Jesus for money.             

            Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? See thou to that.             

            Here we read that Judas “repented himself.” But the Greek word used in the original is not the word metanoein defined earlier. The Greek word used of Judas, metamelein, denotes that which people often wrongly interpret as repentance: remorse, anguish. There is no doubt that at this moment Judas experienced intense anguish and remorse. Nevertheless, he did not experience true, scriptural repentance; he did not change his mind, his course, his direction.           

            On the contrary, the very next verse says he went and hanged himself; in Acts 1:25 this is expressed by the words:             

            Judas by transgression fell, that he might go to his own place.             

            Certainly Judas experienced emotion – strong emotion, bitter anguish and remorse. But he did not experience true repentance; he did not change his mind or his course. The truth is that he could not change his course; he had already gone too far. In spite of the Savior’s warning, he had deliberately committed himself to a course from which there could be no return. He had passed “the place of repentance.”           

            What a terrible and solemn lesson this is! It is possible for a man, by stubborn and willful continuance in his own way, to come to a place of no turning back – a place where the door of repentance has, by his own willfulness, been forever slammed shut behind him.          

            Another man who made this same tragic error was Esau, who for one morsel of food sold his birthright.             

            For you know that afterward, when he wanted to inherit the blessing, he was rejected, for he found no place for repentance, though he sought it diligently with tears (Heb. 12:17).            

            In a foolish, careless moment Esau sold his birthright to his brother Jacob in exchange for a bowl of soup. Genesis records: “Thus Esau despised his birthright” (Gen. 25:34). We must remember that in despising his birthright, he despised all the blessings and the promises of God that were associated with the birthright. Later, Esau regretted what he had done. He sought to regain the birthright and the blessing, but he was rejected. Why? Because he found no place of repentance. (In the margin of the 1611 King James Version the alternative translation is: “He found no way to change his mind” Heb. 12:17).           

            Here is further evidence that strong emotion is not necessarily proof of repentance. Esau cried aloud and shed bitter tears. But in spite of all this, he found no place of repentance. By a trivial, impetuous act he had decided the whole course of his life and his destiny both for time and for eternity. He had committed himself to a course from which afterward he could find no way of return.           

            How many men today do just the same as Esau! For a few moments of sensual pleasure or carnal indulgence, they despise all the blessings and promises of almighty God. Later, when they feel their mistake, when they cry out for those spiritual and eternal blessings which they had despised, to their dismay they find themselves rejected. Why? Because they find no place of repentance, no way to change their minds.             

The Only Way to True Faith 

            The New Testament is unanimous on this one point: True repentance must always go before true faith. Without true repentance there can never be true faith.          

            The call to repentance begins at the very introduction to the New Testament with the ministry of John the Baptist.             

            The voice of one crying in the wilderness: “Prepare the way of the Lord, Make His paths straight.”          

            John came baptizing in the wilderness and preaching a baptism of repentance for the remission of sins (Mark 1:3-4).             

            John the Baptist’s call to repentance was a necessary preparation for the revelation of the Messiah to Israel. Until Israel had been called back to God in repentance, their long-awaited Messiah could not be revealed among them.           

            A little further on we read the first message that Jesus Himself preached after John had prepared the way before Him.            

            Now after John was put in prison, Jesus came to Galilee, preaching the gospel . . . and saying, “The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel” (Mark 1:14-15).             

            The first commandment that ever fell from the lips of Jesus was not to believe but to repent. First repent, then believe.           

            After His death and resurrection, when Jesus commissioned His apostles to go out to all nations with the gospel, once again the first word in His message was “repentance.”             

            Then He said to them, “Thus it is written, and thus it was necessary for the Jesus to suffer and to rise from the dead the third day, and that repentance and remission of sins should be preached in His name to all nations, beginning at Jerusalem” (Luke 24:46-47).             

            Here again it is repentance first, and after that, remission of sins.         

            Shortly after the resurrection, the apostles, through their spokesman Peter, began to fulfil this commission of Jesus. After the Holy Spirit’s coming on the day of Pentecost, the convicted (but still unconverted) multitude asked: “Men and brethren, what shall we do?” (Acts 2:37). To this inquiry there came an immediate and definite answer.             

            Then Peter said to them, “Repent, and let every one of you be baptised in the name of Jesus Jesus for the remission of sins; and you shall receive the gift of the Holy Spirit” (Acts 2:38).           

            Here again it is repentance first; after that, baptism and remission of sins.

            When Paul spoke to the elders of the church at Ephesus, he outlined the gospel message which he had preached to them.             

            I kept back nothing that was helpful, but proclaimed it to you, and taught you publicly and from house to house, testifying to Jews, and also to Greeks, repentance toward God and faith toward our Lord Jesus Jesus (Acts 20:20-21).             

            The order of Paul’s message is the same: first repentance, then faith.           

            Finally, as we have already seen in Hebrews 6:1-2, the order of the basic foundation doctrines of the Christian’s faith is first repentance from dead works, then faith, baptisms and so on.           

            Without exception, throughout the entire New Testament, repentance is the first response to the gospel that God demands. Nothing else can come before it, and nothing else can take its place.

            True repentance must always precede true faith. Without such repentance, faith alone is an empty profession. This is one reason why the experience of so many  professing Christian’s today is so unstable and insecure. They are seeking to build without the first of the great foundation doctrines. They are professing faith but they have never practiced true repentance. As a result, the faith which they profess procures for them neither the favor of God nor the respect of the world.           

            In many places today the simplification of the gospel message has been taken one step too far. The message often preached today is “Only believe.” But that is not the message of Jesus. Jesus and His apostles preached “Repent and believe.” Any preacher who leaves out the call to repentance is misleading sinners and misrepresenting God. For Paul tells us that it is God Himself who “commands all men everywhere to repent” (Acts 17:30). That is the general edict of God to the entire human race: “All men everywhere must repent.”           

            In Hebrews 6:1 repentance is defined as “repentance from dead works”; in Acts 20:21 it is defined as “repentance toward God.” This means that, in the act of repentance, we turn away from our dead works and face toward God, ready to hear and obey His next command.          

            The phrase “dead works” includes all acts and activities that are not based upon repentance and faith. It includes even the acts and activities of religion – even of professing Christianity – if they are not built on this basis. It is in this sense that Isaiah cries out:             

            And all our righteousness’s are like filthy rags (Is. 64:6).             

            There is no reference here to acts of open sin and wickedness. Even those acts which are done in the name of religion and morality, if they are not based on repentance and faith, are not acceptable to God. Charity, prayers, church attendance, every kind of religious rite and ordinance – if they are not based on repentance and faith – are merely “dead works” and “filthy rags”!           

            There is one other fact about scriptural repentance which must be emphasized. True repentance begins with God and not with man. It originates not in the will of man but in the free and sovereign grace of God. Apart from the working of God’s grace and the moving of God’s Spirit, man left to himself is incapable of repentance. For this reason the psalmist cries out for restoration.             

            Restore us, O God . . . and we shall be saved! (Ps. 80:3,7).             

            The word translated “restore us” means literally “cause us to turn back.” Jeremiah uses the same word in Lamentations 5:21.             

            Turn us back to You, O Lord, and we will be restored.             

            Unless God first moves man toward Himself, man cannot of his own unaided will turn to God and be saved. The first move is always made by God.           

            In the New Testament Jesus expressed the same truth.             

            No one can come to Me unless the Father who sent Me draws him (John 6:44).           

            The supreme crisis of every human life comes at the moment of the Spirit’s drawing to repentance. Accepted, this drawing leads us to saving faith and eternal life; rejected, it leaves the sinner to continue on his way to the grave and the unending darkness of an eternity apart from God. The Scripture makes it plain that even in this life it is possible for a man to pass “the place of repentance” – to come to a point where the Spirit of God will never again draw him to repentance, and where all hope is lost even before he enters the portals of eternity.           

            It is fitting to close this study with the words of Jesus in Luke 13:3 (which are also repeated in verse 5).             

            Unless you repent you will all likewise perish.             

            Jesus was speaking of men who died in the very act of performing a religious rite; that is, a company of Galileans whose blood Pilate had mingled with their own sacrifices. While carrying out their sacrifices in the temple, these men had been executed by order of the Roman governor, and their blood had been mingled on the temple floor with that of their sacrifices.           

            Yet Jesus tells us that these men perished; they went to a lost eternity. Even their religious act of sacrifice in the temple could not save their souls, because it was not based on true repentance.          

            The same is true of the religious ceremonies of many professing  professing Christian’s today. None of these religious activities is any substitute for true repentance. Without such repentance, Jesus Himself said, “ . . . you will all likewise perish” (Luke 13:3).

The Revelatory Effects of God’s Word

The Revelatory Effects of God’s Word

Cleansing

            The seventh great effect of God’s Word is that of cleansing and sanctification. The key text for this is Ephesians 5:25-27.

 

            Jesus also loved the church and gave Himself for it, that He might sanctify and cleanse it with the washing of water by the word, that He might present it to Himself a glorious church, not having spot or wrinkle or any such thing, but that it should be holy and without blemish. There are several important points in this passage that deserve attention.

            Notice, first, that the two processes of cleansing and sanctifying are closely joined together. However, although these two processes are closely related, they are not identical.

            The distinction between them is this: That which is truly sanctified must of necessity be pure and clean, but that which is pure and clean need not necessarily be in the fullest sense sanctified. It is possible to have purity, or cleanness, without sanctification, but it is not possible to have sanctification without purity, or cleanness.

            Thus cleansing is an essential part of sanctification but not the whole of it. Later in this study, we shall examine more closely the exact meaning of the word sanctification.

            Turning again to Ephesians 5:26 we notice, second, that one main, definite purpose for which Jesus redeemed the church is “that He might sanctify and cleanse it”.

            The purpose of Jesus’s atoning death for the church as a whole, and each Christian in particular, is not fulfilled until those who are redeemed by His death have gone through a process of cleansing and sanctifying. Paul makes it plain that only Christian’s who have gone through this process will be in the condition necessary for their final presentation to Jesus as His bride – and the condition which he specifies is that of a glorious church, “not having spot or wrinkle or any such thing . . . holy and without blemish” (v. 27).

            The third point to notice in this passage is that the means which Jesus uses to cleanse and sanctify the church is “the washing of water by the word” (v. 26). It is God’s Word which is the means of sanctifying and cleansing; in this respect, the operation of God’s Word is compared to the washing of pure water.

            Even before Jesus’s atoning death upon the cross had been consummated, He had already assured His disciples of the cleansing power of His Word which He had spoken to them.

You are already clean because of the word which I have spoken to you (John 15:3).

            We see, therefore, that the Word of God is a divine agent of spiritual cleansing, compared in its operation to the washing of pure water.

            Side by side with the Word, we must also set the other great agent of spiritual cleansing referred to by the apostle John.

            But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Jesus His Son cleanses us from all sin (1 John 1:7).

            Here John speaks of the cleansing power of Jesus’s blood, shed upon the cross, to redeem us from sin.

            God’s provision for spiritual cleansing always includes these two divine agents – the blood of Jesus shed upon the cross and the washing with water by His Word. Neither is complete without the other. Jesus redeemed us by His blood so that He might cleanse and sanctify us by His Word.

            John places these two great operations of Jesus in the closest possible connection with each other. Speaking of Jesus, he says:

            This is He who came by water and blood – Jesus; not only by water but by water and blood. And it is the Spirit who bears witness because the Spirit is truth (1 John 5:6).

            John declares that Jesus is not only the great Teacher who came to expound God’s truth to men; He is also the great Savior who came to shed His blood to redeem men from their sin. In each case, it is the Holy Spirit who bears testimony to Jesus’s work – to the truth and authority of His Word and the merits and power of His blood.

            John teaches us, therefore, that we must never separate these two aspects of Jesus’s work. We must never separate the Teacher from the Savior, nor the Savior from the Teacher.

            It is not enough to accept Jesus’s teaching through the Word without also accepting and experiencing the power of His blood to redeem and cleanse us from sin. On the other hand, those who claim redemption through Jesus’s blood must thereafter submit themselves to the regular, inward washing of His Word.

            There are various passages concerning the ordinances of the Old Testament sacrifices which set forth, in type, the close association between the cleansing by Jesus’s blood and the cleansing by His Word. For instance, in the ordinances of the tabernacle of Moses, we read how God ordained that the laver of bronze containing clean water was to be placed close to the sacrificial altar of bronze and was to be used regularly in conjunction with it.

            Then the Lord spoke to Moses, saying: “You shall also make a laver of bronze, with its base also of bronze, for washing. You shall put it between the tabernacle of meeting and the altar. And you shall put water in it, for Aaron and his sons shall wash their hands and their feet in water from it. When they go into the tabernacle of meeting, or when they come near the altar to minister, to burn an offering made by fire to the Lord, they shall wash with water, lest they die. So they shall wash their hands and their feet, lest they die. And it shall be a statute forever to them – to him and his descendants throughout their generations” (Ex. 30:17-21).

            If we apply this picture to the New Testament, the sacrifice upon the bronze altar speaks of Jesus’s blood shed upon the cross for redemption from sin; the water in the laver speaks of the regular spiritual cleansing which we can receive only through God’s Word. Each alike is essential to the eternal welfare of our souls. Like Aaron and his sons, we must regularly receive the benefits of both, “lest we die.”

Sanctification 

            Having thus noted the process of cleansing through God’s Word, let us now go on to consider the further process of sanctification.

            First we must consider briefly the meaning of this word sanctification. The ending of the word – ification – occurs in many English words and always denotes an active process of doing or making something.

            For example, clarification means “making clear”; rectification means “making right or straight”; purification means “making pure,” and so on. The first part of the word sanctification is directly connected with the word saint it is simply another way of writing the same word. Saint in turn is simply an alternative way of translating the word which is more normally translated as “holy.”

            Thus, the simple, literal meaning of sanctification is “making saintly,” or “making holy.”

            The New Testament mentions five distinct truths in connection with sanctification:

                        1) the Spirit of God,

                        2) the Word of God,

                        3) the altar,
                        4) the blood of Jesus,

                        5) our faith.

Following are the main passages which mention these various truths of sanctification:

            God from the beginning chose you for salvation through sanctification by the Spirit and belief in the truth (2 Thess. 2:13).

            Peter tells Christian’s that they are elect according to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience and the sprinkling of the blood of Jesus (1 Pet. 1:2).

            Thus, both Paul and Peter mention “sanctification of [or by] the Holy Spirit” as an element of Christian’s experience.

            Sanctification through the Word of God was referred to by Jesus Himself when He prayed to the Father for His disciples.

            Sanctify them by Your truth. Your word is truth (John 17:17).

            Here we see that sanctification comes through the truth of God’s Word. Sanctification through the altar is likewise referred to by Jesus. He told the Pharisees on Matthew 23:19:

            Fools and blind! For which is greater, the gift or the altar that sanctifies the gift?

            Here Jesus endorses that which had already been taught in the Old Testament – that the gift which was offered in sacrifice to God was sanctified, made holy, set apart, by being placed upon God’s altar. In the New Testament, as we shall see, the nature of the gift and the altar is changed, but the principle remains true that it is “the altar that sanctifies the gift.”

            Sanctification through the blood of Jesus is referred to in Hebrews 10:29. Here the author considers the case of the apostate – the person who has known all the blessings of salvation but has deliberately and openly rejected the Saviour.

Concerning such a person Paul asks:

            Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace?

            This passage shows that the true believer who continues in the faith is sanctified by the blood of the new covenant which he has accepted – that is, by Jesus’s blood.

            Sanctification through faith is referred to by Jesus Himself, as quoted by Paul as he related the commission which he received from Jesus to preach the gospel to the Gentiles.

            To open their eyes and to turn them from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins and an inheritance among those who are sanctified by faith in Me (Acts 26:18).

            Here we see that sanctification is through faith in Jesus. Summing up these passages, we arrive at this conclusion: Sanctification, according to the New Testament, is through five means or agencies:

1) the Holy Spirit,

2) the truth of God’s Word,

3) the altar of sacrifice,

4) the blood of Jesus and

5) faith in Jesus.

            The process may be briefly outlined as follows:

The Holy Spirit initiates the work of sanctification in the heart and mind of each one whom God has chosen in His eternal purposes. Through the truth of God’s Word, as it is received in the heart and mind, the Holy Spirit speaks, reveals the altar of sacrifice, separates the believer from all that holds him back from God, and draws him to place himself in surrender and consecration upon that altar. There the believer is sanctified and set apart to God both by the contact with the altar and by the cleansing and purifying power of the blood that was shed upon the altar.

            To accomplish their sanctifying work in each believer is decided by the fifth factor in the process; that is, by the individual faith of each believer. In the work of sanctification, God does not violate the one great law which governs all His works of grace in each believer – the law of faith.

            As you have believed, so let it be done for you (Matt. 8:13).

            Let’s examine a little more closely the part played by God’s Word in this process of sanctification. First, we must note that there are two aspects to sanctification – one negative and the other positive.

    • The negative aspect consists of being separated from sin and the world and from all that is unclean and impure.
    • The positive aspect consists of being made partakers of God’s holy nature.

            In much preaching, both on this and on other related subjects, there is a general tendency to overemphasize the negative at the expense of the positive. As  professing Christian’s we tend to speak much more about the “do not” in God’s Word than about the “dos.”

            For example, in Ephesians 5:18 we usually lay much more stress upon the negative “do not be drunk with wine” than we do upon the positive “be filled with the Spirit.” However, this is an inaccurate and unsatisfactory way to present God’s Word.

            With regard to holiness, the Scriptures make it plain that this is something much more than a negative attitude of abstaining from sin and uncleanness. For example, in Hebrews 12:10 we are told that God, as a heavenly Father, chastens us, His children, for our profit that we may be partakers of His holiness. Again, in 1 Peter 1:15-16 we read:

            But as He who called you is holy, you also be holy in all your conduct, because it is written, “Be holy, for I am holy.”

            We see that holiness is a part of God’s eternal, unchanging nature. God was holy before sin ever entered into the universe, and God will still be holy when sin has once again been banished forever. We, as God’s people, are to be partakers of this part of His eternal nature. Separation from sin, just like cleansing from sin, is a stage in this process, but it is not the whole process. The final, positive result which God desires in us goes beyond both cleansing and separation.

            God’s Word plays its part both in the negative and in the positive aspects of sanctification. Paul describes the negative aspect of Romans 12:1-2:

            I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God.

            There are four successive stages in the process which Paul here describes.

    1. Presenting our bodies as living sacrifices upon God’s altar. We have already seen that the altar sanctifies that which is presented upon it.

           

    1. Not being conformed to the world – that is, being separated from its vanity and sin.
    1. Being transformed by the renewing of our minds – that is, learning to think in entirely new terms and values.
    1. Getting to know God’s will personally for our lives. This revelation of God’s will is granted only to the renewed mind. The old, carnal, unrenewed mind can never know or understand God’s perfect will.

            It is here, in the renewing of the mind, that the influence of God’s Word is felt. As we read, study, and meditate in God’s Word, it changes our whole way of thinking. It both cleanses us with its inward washing and separates us from all that is unclean and ungodly. We learn to think about things – to estimate them, to evaluate them – as God Himself thinks about things.

            In learning to think differently, we also act differently. Our outward lives are changed in harmony with our new inward processes of thought. We are no longer conformed to the world because we no longer think like the world. We are transformed by the renewing of our minds.

            However, not to be conformed to the world is merely negative. It is not a positive end in itself. If we are not to be conformed to the world, to what then are we to be conformed? The answer is plainly stated by Paul.

            For whom He [God] foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren (Rom. 8:29).

            Here is the positive end of sanctification: to be conformed to the image of Jesus. It is not enough that we are not conformed to the world – that we do not think and say and do the things that the world does. This is merely negative. Instead of all this, we must be conformed to Jesus – we must think and say and do the things that Jesus would do.

            Paul dismisses the negative type of holiness as quite inadequate in Col. 2:20-22:

            Therefore, if you died with Jesus from the basic principles of the world, why, as though living in the world, do you subject yourselves to regulations – “Do not touch, do not taste, do not handle,” which all concern things which perish with the using?

            True sanctification goes far beyond this barren, legalistic, negative attitude. It is a positive conforming to the image of Jesus Himself; a positive partaking of God’s holiness.

            This positive aspect of sanctification and the part played in it by God’s Word, is beautifully discovered in 2 Peter 1:3-4,

            His [God’s] divine power has given to us all things that pertain to life and godliness, through the knowledge of Him who called us by glory and virtue, by which have been given to us exceedingly great and precious promises, that through these you may be partakers of the divine nature, having escaped the corruption that is in the world through lust.

            There are three main points to notice here.

    1. God’s power has already provided us with all that we need for life and godliness. The provision has already been made. We do not need to ask God to give us more than He has already given. We merely need to benefit ourselves to the full of that which God has already provided.
    1. This complete provision of God is given to us through the exceedingly great and precious promises of His own Word. The promises of God already contain within them all that we shall ever need for life and godliness. All that remains for us now to do is to take and apply these promises by active, personal faith.
    1. The result of applying God’s promises is twofold, both negative and positive.

            Negatively, we escape the corruption that is in the world through lust; positively, we are made partakers of the divine nature. Here is the complete process of sanctification that we have described: both the negative escape from the world’s corruption and the positive partaking of God’s nature, of God’s holiness.

            All this – both the negative and the positive – is made available to us through the promises of God’s Word. It is in measure as we take and apply the promises of God’s Word that we experience true scriptural sanctification.

            Jacob once dreamed of a ladder reaching from earth to heaven. For the Christian’s, the counterpart to that ladder is found in God’s Word. Its foot is set on earth, but its head reaches heaven – the plane of God’s being. Each step of the ladder is a promise. As we lay hold by the hands and feet of faith upon the promises of God’s Word, we lift ourselves by them out of the earthly realm and closer to the heavenly realm. Each promise of God’s Word, as we claim it, lifts us higher above earth’s corruption and imparts to us a further measure of God’s nature.

            It was for this reason that Jesus prayed to the Father: Sanctify them by Your truth. Your word is truth (John 17:17).

Victorious Effects of God’s Word

Victory Over Sin

            We have already remarked that probably no character in the Old Testament had a clearer vision of the authority and power of God’s Word than the psalmist David. For an introduction to our present subject, victory over sin and Satan, we may turn once again to the words of David.

            Your word I have hidden in my heart, That I might not sin against You (Ps. 119:11).

            The Hebrew word here translated “hidden” means, more exactly, “to store up like a treasure.” David did not mean he had hidden God’s Word away so that its presence could never be detected. Rather he meant he had stored up God’s Word in the safest place, reserved for things he treasured most, so he might have it available for immediate use in every time of need.

            In Psalm 17:4 David again expresses the keeping power of God’s Word.

            Concerning the works of men, By the word of Your lips, I have kept myself from the paths of the destroyer.

            Here is a word of direction concerning our participation in “the works of men” – human activities and social interaction. Some of these activities are safe, wholesome, acceptable to God; others are dangerous to the soul and contain the hidden snares of the destroyer. (“The destroyer” is one of many names in Scripture for the devil.) How are we to distinguish between those who are safe and wholesome and those which are spiritually dangerous? The answer is, by the application of God’s Word.

            One often hears questions such as these:

            Is it right for Christian’s to dance? to smoke? to gamble? and so on. The answer to all such questions must be decided not by accepted social practice, nor by accepted church tradition, but by the application of God’s Word.

            For instance, I remember that a group of women students once asked me, as an ordained minister, if there was any harm in their attending dances at the college where they were being trained as teachers. In reply, I did not offer them my own opinion or the regulations laid down by a mission board. Instead, I asked them to turn with me to two passages in the Bible.

            Therefore, whether you eat or drink, or whatever you do, do all to the glory of God (1 Cor. 10:31).

            And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him (Col. 3:17).

            I pointed out that these two passages of Scripture contain two great principles which are to decide and direct all that we do as a professing Christian.

  • First, we must do all things to the glory of God.
  • Second, we must do all things in the name of the Lord Jesus, giving thanks to God by Him.

            Therefore, anything that we can do to the glory of God and in the name of the Lord Jesus is good and acceptable; anything that we cannot do to the glory of God and in the name of the Lord Jesus is wrong and harmful.

            It was my responsibility, as I saw it, to give those young women basic scriptural principles. Thereafter it was their responsibility, not mine, to apply those principles to their particular situation.

            The Scriptures teach very plainly that the body of the Christian, having been redeemed from the dominion of Satan by the blood of Jesus, is the temple for the Holy Spirit to dwell in and is, therefore, to be kept clean and holy.

For example, Paul says in 1 Cor. 3:16-17:

            Do you not know that you are the temple of God and that the Spirit of God dwells in you? If anyone defiles the temple of God, God will destroy him. For the temple of God is holy, which temple you are .

            Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own? For you were bought at a price; therefore glorify God in your body and in your spirit, which are God’s (1 Cor. 6:19-20).

            For this is the will of God, your sanctification . . . that each of you should know how to possess his own vessel [that is, the earthen vessel of his physical body] in sanctification and honour (1 Thess. 4:3-4).

            Based on these and other similar passages, many professing Christian’s have refrained from using tobacco in any form. Until fairly recently it was often suggested by unbelievers that this refusal by Christian’s to indulge in tobacco was merely a kind of foolish, old-fashioned fad, akin to fanaticism. However, modern medical research has demonstrated, beyond all possibility of doubt, that smoking – particularly of cigarettes – is a direct contributory cause of lung cancer. The medical associations of both the United States have endorsed this conclusion. In the United States this year there will be an estimated 148,945 in 2016 deaths from lung cancer (American Cancer Society). Another undisputed fact, proved by experience and endorsed by medical science, is that death through lung cancer is usually lingering and painful.

            In the face of facts such as these, the refusal of Christian’s to smoke can no longer be dismissed as foolishness or fanaticism. If foolishness can be charged to anyone today, it is certainly not to the Christian but to the person who regularly wastes substantial sums of money to gratify a lust which greatly increases the possibility of a painful death through lung cancer. And if foolishness can be charged to the victims of this lust, surely nothing short of wickedness can be charged to those who, by every means of persuasion and modern publicity, wilfully seek, for the sake of their financial profit, to bring their fellow human beings under the cruel bondage of this degrading and destroying habit.

            Almost the same that has been said about tobacco smoking applies equally to excessive indulgence in alcohol.

            Again, a majority of sincere professing Christian’s have through the years refrained from this kind of indulgence based on the Bible’s warnings against it. It is a well-established fact that excessive indulgence in alcohol is a major contributing factor in many kinds of mental and physical disease and also in the modern toll of traffic accidents.

            Here again, as in the case of smoking, millions of Christian’s have been preserved from harm and disaster by their practical application of the Bible’s teaching.

            A new, “modern” plague – AIDS – came upon the world in the 1980s. Christian’s who refrain from immorality protect themselves and their children from the devastation of that disease. On the other hand, homosexuality, so often touted as an “alternative life-style,” has proved to be an alternative death-style. Christian’s who have been protected from these evils can surely echo, with deep thankfulness, the words of David.

            Concerning the works of men,

            By the word of Your lips,

            I have kept myself from the paths of the destroyer (Ps. 17:4).

Victory Over Satan

            Not merely does God’s Word, applied in this way, give victory over sin. It is also the divinely appointed weapon that gives victory over Satan himself. The apostle Paul commands:

            And take . . . the sword of the Spirit, which is the word of God (Eph. 6:17).

            Thus, God’s Word is an indispensable weapon in Christian warfare. All the other items of the Christian armor listed in Ephesians 6 – the girdle, the breastplate, the shoes, the shield, and the helmet – are intended for defense. Many spiritually put these on daily as a ritual against satan. But the truth of this verse is the fact that this pertains to a lifestyle. The only weapon of attack is the Spirit’s sword, the Word of God.

            Without a thorough knowledge of God’s Word and how to apply it, a Christian has no weapon of attack, no weapon with which he can assault Satan and the powers of darkness and put them to flight. Given this, it is not surprising that Satan has throughout the history of the Christian church used every means and device within his power to keep Christian’s ignorant of the true nature, authority, and power of God’s Word.

            In the use of God’s Word as a weapon, the Lord Jesus Jesus Himself is the Christian’s supreme example. Satan brought three main temptations against Jesus, and Jesus met and defeated each temptation of Satan with the same weapon – the sword of God’s written Word (see Luke 4:1-13). For in each case Jesus began His answer with the phrase “It is written” and then quoted directly from the Scriptures.

            There is significance in the two different phrases which Luke uses in this account of Satan’s temptation of Jesus and its consequences. In Luke 4:1 he says:

            Then Jesus, being filled with the Holy Spirit . . . was led by the Spirit into the wilderness.

            But at the end of the temptations, in Luke 4:14, we read:

            Then Jesus returned in the power of the Spirit to Galilee.

            Before His encounter with Satan, Jesus was already “filled with the Holy Spirit.” But it was only after Jesus had encountered and defeated Satan with the sword of God’s Word that He was able to commence His God-appointed ministry “in the power of the Spirit.” There is a distinction therefore between being filled with the Spirit and being able to minister in the power of the Spirit. Jesus only entered into the power of the Spirit after He had first used the sword of God’s Word to defeat Satan’s attempt to turn Him aside from the exercise of His Spirit-empowered ministry.

            This is a lesson that needs to be learned by Christian’s today. Many Christian’s who have experienced a perfectly scriptural infilling of the Holy Spirit never go on to serve God in the power of the Spirit. The reason is that they have failed to follow the example of Jesus. They have never learned to wield the sword of God’s Word in such a way as to defeat Satan and repulse his opposition to the exercise of the ministry for which God filled them with the Holy Spirit.

            It may safely be said that no person has a greater and more urgent need to study the Word of God than the Christian’s who have newly been filled with the Holy Spirit. Yet, sad to say, such  Christian’s often seem to imagine that being filled with the Spirit is somehow a substitute for the diligent study and application of God’s Word. In reality, the very opposite is true.

            No other item of a soldier’s armour is any substitute for his sword, and no matter how thoroughly he may be armed at all other points, a soldier without his sword is in grave danger. So it is with the Christian’s. No other spiritual equipment or experience is any substitute for a thorough knowledge of God’s Word, and no matter how thoroughly he may be equipped in all other respects, a Christian’s without the sword of God’s Word is always in grave danger.

            The early Christian’s of the apostolic age, though often simple and uneducated, certainly followed the example of their Lord in learning to know and use God’s Word as a weapon of offense in the intense spiritual conflict brought upon them by their profession of faith in Jesus. For example, the apostle John in his advanced years wrote to the young Christian men who had grown up under his instruction:

I have written to you, young men, because you are strong, and the word of God abides in you, and you have overcome the wicked one (1 John 2:14).

            John makes three statements about these young men:

1) they are strong,

2) they have God’s Word abiding in them,

3) they have overcome the wicked one (Satan).

             The second of these two statements are related to the first and the third, as the cause is related to the effect. The reason why these young Christian men were strong and able to overcome Satan was that they had God’s Word abiding in them. It was God’s Word within them that gave them their spiritual strength.

            We need to ask ourselves this question: How many of the young Christian people in our churches today are strong and have overcome the devil? If we do not see many young Christian people today who manifest this kind of spiritual strength and victory, the reason is not in doubt. It is simply this: The cause which produces these effects is not there.

            The only source of such strength and victory is a thorough, abiding knowledge of God’s Word. Christian young people who are not thoroughly instructed in God’s Word can never be strong and overcoming in their experience.

            We are today in grave danger of underrating the spiritual capacity of young people and treating them in a manner that is altogether too childish. There is even a tendency to create in young people today the impression that God has provided for them some special kind of Christianity with lesser demands and lower standards than those which God imposes upon adults.

In this connection, Solomon made a very relevant and penetrating remark.

            For childhood and youth are vanity (Eccl. 11:10).

            In other words, childhood and youth are merely fleeting, external appearances which in no way alter the abiding spiritual realities that concern all souls alike.

            William Booth’s daughter, Catherine Booth-Clibborn, expressed a similar thought when she said, “There is no sex in the soul.” The deep, abiding spiritual realities upon which Christian’sity is based are in no way affected by differences of age or sex. Christian’sity is based upon such qualities as repentance, faith, obedience, self-sacrifice, devotion. These qualities are the same for men and women, boys and girls, alike.

            It is sometimes suggested that the way to meet this need of thorough scriptural teaching for Christian young people is to send them to Bible colleges. However, this proposed remedy can be accepted only with two qualifications.

The first qualification, must be stated that there is an increasing tendency at present, even among evangelical or full-gospel Bible colleges, to devote less and less time to the actual study of the Bible and more and more time to other secular studies.

Paul warned the Colossians:

            Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men (Col. 2:8).

            Paul also warned Timothy:

            O Timothy! Guard what was committed to your trust [that is, the truth of God’s Word], avoiding the profane and vain babblings and contradictions of what is falsely called knowledge – by professing it, some have strayed concerning the faith (1 Tim. 6:20-21).

            These warnings need to be repeated today. In many cases, a young person can complete a course at a modern Bible college and come away with inadequate knowledge of the Bible’s teachings and how to apply them practically.

            The second qualification we must make is that no Bible college course, however, sound and thorough it may be, can ever exonerate the pastors of local churches from their duty to provide all the members of their congregations with regular, systematic training in God’s Word.

            The local church is the central point in the whole New Testament plan for scriptural instruction, and no other institution can ever usurp the local church’s function. The apostles and   Christian’s of the New Testament had no other institution for giving scriptural instruction except for the local church. Yet they were more successful in their task than we are today.

            Other institutions, such as Bible colleges, may provide special instruction to supplement the teaching done in the local churches, but they can never take their place. The most desperate need of the great majority of local churches today is not more organization or better programs or more activities. It is simply this: thorough, practical, regular instruction in the basic truths of God’s Word and how to apply them in every aspect of the Christian life.

            Only by this means can the church of Jesus, as a whole, rise in strength, administer in Jesus’s name the victory of Calvary and accomplish the task committed to her by her Lord and Master.

            This accords with the picture in Revelation of a victorious church at the close of this age.

            And they [the professing Christian’s] overcame him [Satan] by the blood of the Lamb and by the word of their testimony (Rev. 12:11).

Here are revealed the three elements of victory:

    • the blood,
    • the Word,
    • our testimony.

            The blood is the token and seal of Jesus’s finished work upon the cross and of all that this makes available to us of blessing and power and victory. Through the Word, we come to know and understand all that Jesus’s blood has purchased for us. Finally, through testifying to that which the Word reveals concerning the blood, we make Jesus’s victory over Satan real and effectual in our personal experience.

            As we study this divine program of victory over Satan, we see once again that the Word occupies a central position. Without proper knowledge of the Word, we cannot understand the true merits and power of Jesus’s blood, and thus our testimony as Christian’s lacks real conviction and authority. The whole of God’s program for His people centers around the knowledge of His Word and the ability to apply it. Without this knowledge, the church finds herself today in the same condition as Israel in Hosea’s day, concerning whom the Lord declared:

            My people are destroyed for lack of knowledge. Because you have rejected knowledge, I also will reject you (Hos. 4:6).

            A church that rejects the knowledge of God’s Word faces the certainty of rejection by God Himself and destruction at the hands of her great adversary, the devil.

Physical and Mental Effects of God’s Word

In the previous session we discovered the following three effects of God’s Word:             

    1.   God’s Word produces faith, and faith, in turn, is directly related to God’s Word because faith is believing and acting upon what God has said in His Word.             
    1. God’s Word, received as an incorruptible seed into a believer’s heart, produces the new birth – a new spiritual nature created within the believer and called in the Scriptures “the    new man.”          
    1. God’s Word is the divinely appointed spiritual nourishment with which the believer  must regularly feed the new nature within him if he is to grow into a healthy, strong, mature    Christian’s.            

Physical Healing

            God’s Word is so varied and wonderful in its working that it provides not only spiritual health and strength for the soul but also physical health and strength for the body. Let us turn first to Psalms 107:17-20.

Fools, because of their transgression, and because of their iniquities, were afflicted.

Their soul abhorred all manner of food, and they drew near to the gates of death.

Then they cried out to the Lord in their trouble, and He saved them out of their distresses.

He sent His word and healed them, and delivered them from their destructions.

The psalmist gives us a picture of men so desperately sick that they have lost all appetite for food and are lying right at death’s door. In their extremity, they cry out to the Lord, and He sends them that which they cry for – healing and deliverance. By what means does He send these? By His Word.

For the psalmist says:

He sent His word and healed them, and delivered them from their destructions (Ps. 107:20).

Side by side with this passage in Psalm 107 we may set the passage in Isaiah 55:11 where God says:

So shall My word be that goes forth from My mouth;  It shall not return to Me void, but it shall accomplish what I please, and it shall prosper in the thing for which I sent it.

You are that word, you shall accomplish and prosper in the thing which He has sent you to do.

In Psalm 107:20 we read that God sent His Word to heal and deliver; in Isaiah 55:11 God says that His Word will accomplish the thing for which He sent it. Thus God guarantees that He will provide healing through His Word.

This truth of physical healing through God’s Word is even more fully stated in Proverbs 4:20-22, where God says:

            My son, give attention to my words; incline your ear to my sayings. Do not let them depart from your eyes:

            Keep them in the midst of your heart; for they are life to those who find them, and health to all their flesh

            What promise of physical healing could be more all-inclusive than that? “Health to all their flesh.” Every part of our physical frame is included in this phrase. Nothing is omitted. Furthermore, in the margin of the 1611 edition of the King James Version, the alternative reading for “health” is “medicine.” The same Hebrew word includes both shades of meaning. Thus God has committed Himself to provide complete physical healing and health.

            Remember, what it says in 3 John 1:2,

Beloved, I pray that you may prosper in all things and be in health, just as your soul prospers.

He wants you to be in good health and prosper as your soul prospers.

            Notice the introductory phrase at the beginning of verse 20: “My son.” This indicates that God is speaking to His believing children. When a Syro-Phoenician woman came to Jesus to plead for the healing of her daughter, Jesus replied to her request by saying:

            It is not good to take the children’s bread and throw it to the little dogs (Matt. 15:26).

            By these words Jesus indicated that healing is the children’s bread; in other words, it is part of God’s appointed daily portion for all His children. It is not a luxury for which they have to make special pleas and which may or may not be granted them.

            No, it is their “bread,” part of their daily provision from their heavenly Father. This agrees exactly with the passage we read in Proverbs 4, where God’s promise of perfect healing and health is addressed to every believing child of God. Both in Psalm 107 and Proverbs 4 how God provides healing is His Word. This is one further example of the vital truth which we stressed earlier in this series: that God Himself is in His Word and that it is through His Word that He comes into our lives.

            As we consider the claim made in Proverbs 4:20-22 that God’s Word is medicine for all our flesh, we might call these three verses God’s great “medicine bottle.” They contain a medicine such as was never compounded on earth – one medicine guaranteed to cure all diseases.

            However, when a doctor prescribes a medicine, he normally ensures that the directions for taking it are written clearly on the bottle. This implies that no cure can be expected unless the medicine is taken regularly, according to the directions. The same is true with God’s “medicine” in Proverbs. The directions are “on the bottle,” and no cure is guaranteed if the directions are not followed.

What are these directions? They are fourfold.

    1.   “Give attention to my words.”
    2.   “Incline your ear.”
    3.   “Do not let them depart from your eyes.”
    4.   “Keep them in the midst of your heart.”

            The first direction is to “give attention to my words.” As we read God’s Word, we need to give it close and careful attention. We need to focus our understanding on it. We need to give it free, unhindered access to our whole inward being. So often we read God’s Word with divided attention. Half our mind is occupied with what we read; the other half is occupied with those things which Jesus called “the cares of this life.” We read some verses, or perhaps even a chapter or two, but in the end, we have no clear impression of what we have read. Why our attention has wandered.

            Taken in this context, God’s Word will not produce the effects God intended. When reading the Bible, it is well to do what Jesus recommended when He spoke of prayer; that is, to enter our closet and shut the door. We must shut ourselves in with God and shut out the things of the world.

            The second direction on God’s medicine bottle is “incline your ear.” The inclined ear indicates humility. It is the opposite of being proud and stiff-necked. We must be teachable. We must be willing to let God teach us. In Psalm 78:41 the psalmist speaks of Israel’s conduct as they wandered through the wilderness from Egypt to Canaan, and he brings this charge against them: They limited the Holy One of Israel.

            By their stubbornness and unbelief, they set limits to what they would allow God to do for them. Many professing Christian’s do just the same today. They do not approach the Bible with an open mind or a teachable spirit. They are full of prejudices or preconceptions – very often instilled by the particular sect or denomination with which they are associated – and they are not willing to accept any revelation or teaching from the Scriptures which goes beyond, or contrary to, their own set thoughts. Jesus charged the religious leaders of His day with this fault.

            Thus you have made the commandment of God of no effect by your tradition . . . And in vain they worship me, teaching as doctrines the commandments of men (Matt. 15:6,9).

            The apostle Paul had been a prisoner of religious prejudices and traditions, but through the revelation of Jesus on the Damascus road he was set free from them. Thereafter we find him saying in Romans 3:4:

            Let God be true but every man a liar.

            If we wish to receive the full benefit of God’s Word, we must learn to take the same attitude.

            The third direction on God’s medicine bottle is “do not let them depart from your eyes,” with the word them referring to God’s words and sayings. The late evangelist Smith Wigglesworth once said, “The trouble with many Christian’s is that they have a spiritual squint: with one eye they are looking at the promises of the Lord, and with the other eye they are looking in some other direction.”

            In order to receive the benefits of physical healing promised in God’s Word, it is necessary to keep both eyes fixed unwaveringly on the Lord’s promises. One mistake many professing Christian’s make is to look away from God’s promises to the case of some other professing Christian’s who have failed to receive healing. As they do this, their faith wavers, and they, too, fail to receive healing.

Listen to James 1:6-8,

He who doubts is like a wave of the sea driven and tossed by the wind. For let not that man suppose that he will receive anything from the Lord; he is a double-minded man, unstable in all his ways

            A helpful verse to remember in such a situation is Deuteronomy 29:29:

            The secret things belong to the Lord our God, but those things which are revealed belong to us and to our children forever, that we may do all the words of this law…..

            The reason why some professing Christian’s fail to receive healing remains a secret, known only to God and not revealed to man. We do not need to be concerned with such secrets as this. Rather we need to concern ourselves with those things which are revealed: the clear statements and promises of God given to us in His Word. The things thus revealed in God’s Word belong to us and our children forever; they are our heritage as believers; they are our inalienable right. And they belong to us “that we may do them”; that is, that we may act upon them in faith. When we do, we prove them true in our experience.

            The first direction spoke of “attending”; the second spoke of the “inclined ear”; the third spoke of the “focused eyes.” The fourth direction on God’s medicine bottle concerns the heart, the inward center of the human personality, for it says “keep them in the midst of your heart.” Proverbs 4:23,  emphasize the decisive influence of the heart in the human experience.

            Keep your heart with all diligence, For out of it spring the issues of life.

            In other words, what is in our hearts controls the whole course of our lives and all that we experience.

           If we receive God’s words with careful attention – if we admit them regularly through both the ear and the eye so that they occupy and control our hearts – then we find them to be exactly what God has promised: both life to our souls and health to our flesh.

The words of Psalm 107:20 are still being fulfilled today.

            He sent His word and healed them, And delivered them from their destructions.

             Christian’s who testify today of the healing power of God’s Word can say, as Jesus Himself said to Nicodemus in John 3:11:

            Most assuredly, I say to you, We speak what We know and testify what We have

            For those who need healing and deliverance:

            Oh, taste and see that the Lord is good; Blessed is the man who trusts in Him! (Ps. 34:8).

            Taste this medicine of God’s Word for yourself! See how it works! It is not like so many earthly medicines, bitter and unpalatable. Nor does it work, like so many modern drugs, bringing relief to one organ of the body but causing a reaction that impairs some other organ. No, God’s Word is altogether good, altogether beneficial. When received according to His direction, it brings life and health to our whole being.

Mental Illumination

            In the area of the mind, also, the effect of God’s Word is unique.

            The entrance of Your words gives light; it gives understanding to the simple (Ps. 119:130).

            The psalmist speaks of two effects produced in the mind by God’s Word: “light” and “understanding.”

            In the world, today education is probably more highly prized and more universally sought after than at any previous period in man’s history. Nevertheless, secular education is not the same as “light” or “understanding.” Nor is it any substitute for them. Indeed, there is no substitute for light. Nothing in the whole universe can do what light does.

            So it is with God’s Word in the human mind. Nothing else can do in the human mind what God’s Word does, and nothing else can take the place of God’s Word.

            Secular education is a good thing, but it can be misused. A highly educated mind is a fine instrument – just like a sharp knife. But a knife can be misused. One man can take a sharp knife and use it to cut up food for his family. Another man may take a similar knife and use it to kill a fellow human being.

            So it is with secular education. It is a wonderful thing, but it can be misused. Divorced from the illumination of God’s Word, it can become extremely dangerous. A nation or civilization which concentrates on secular education but gives no place to God’s Word is simply forging instruments for its destruction. The history of recent developments in the technique of nuclear fission is one among many historical examples of this fact.

            On the other hand, God’s Word reveals to man those things which he can never discover by his intellect: the reality of God the Creator and Redeemer; the true purpose of existence; man’s inner nature; his origin and his destiny. In light of this revelation, life takes on an entirely new meaning. With a mind thus illuminated, a man sees himself as part of a single comprehensive plan that spans the universe. Finding his place in this divine plan, he achieves a sense of self-worth and personal fulfillment that satisfies his deepest longings.

It is appropriate to close this session by returning to Hebrews 4:12.

            For the word of God is living and powerful [or energetic], and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart.

            This confirms and sums up the conclusions we have reached concerning God’s Word. There is no area of the human personality that God’s Word does not penetrate. It reaches right down into the spirit and soul, the heart and the mind, and even into the innermost core of our physical body, the joints, and the marrow.

            In perfect accord with this, we have seen in this and in the previous chapter that God’s Word, implanted as a seed in the heart, brings forth eternal life. Thereafter it provides spiritual nourishment for the new life thus brought forth. Received into our bodies it produces perfect health, and received into our minds it produces mental illumination and understanding.

Supernatural Power of God

The Supernatural Power of God Series

Man  has  tried  to  know  his  Creator  through  intellectual  means,  but  this  has proven impossible because God can be known only through revelation. In fact, He has always desired for us to know Him intimately and to experience His attributes, strengths,  and  virtues.

This is why He sent us His Holy Spirit. No person has the mental ability to describe the infinite or the eternal; however, I will try to present a basic  and  uncomplicated  description  that  will  help  you  to  understand  Him  in human terms. Let’s get started…..

Generational Influences

The Nature and Cause of Generational Sin 

One of the ways Satan harasses us is by sending evil influences through “doors” that are open in our spiritual hedge (refer to Job 1:10) due to sins committed by our ancestors.  God tells us this is so in several scriptural passages (Ex. 20:5 and 34:7, Num. 14:18, Deut. 5:9, Jer. 32:18).

Few would argue with the existence of physical heredity—with the natural process of passing on genes and DNA to our sons and daughters, which results in the tendency of our offspring to possess some of the physical characteristics and nature of their parents and ancestors. (“body” reference)  Few, also, would argue with the existence of hereditary pre-disposition of offspring for the mental problems of their parents (for example, depression, worry, anxiety, mental illness—“soul” reference).   Likewise, there is a spiritual inheritance passed on when we are conceived.  How do we know this?

Let’s look at a couple of examples from the Bible.  (1) David took (raped) Bathsheba, (2 Sam 11:4), and later Amnon, David’s son rapes his sister Tamar. (2 Sam 13:14)  David’s son Solomon had 1000 wives and concubines (1 Kings 11:3).   (2) Abraham was a liar.  Twice he lied about Sarah being his sister. (Gen 12:13 & Gen 20:2).  Isaac lies to Abimelech, king of the Philistines, saying Rebekah was his sister. (Gen 26:7).  Jacob and his mother Rebekah lied to Issac in order for Jacob to obtain the blessing.  (Gen 27:19).  Jacob’s ten sons lie to Jacob about Joseph’s death.  (Gen 37:33)

Within the middle of verse five of Exodus 20 (the Ten Commandments), we find these words from God:  “for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And shewing mercy unto thousands of them that love me, and keep my commandments” (Ex. 20:5-6).  The root of original sin began in the Garden of Eden with Adam and Eve.  Notwithstanding the sin of Adam and Eve, they later walked with God and were obedient to Him.  Adam and Eve passed on to their sons—through spiritual heritage—both the sins of rebellion and idolatry and the blessing of mercy (vs. 6).

Abel chose to be obedient and thereby received mercy.  Cain chose to be rebellious and committed the sins of idolatry and murder.  For this, Cain’s sons and daughters were cursed from then through now.  This passing on of blessings or curses (which began with Adam and Eve) continues to this day in the spiritual law of heredity.

Why is God so adamant about this?  Let’s more thoroughly examine the Ten Commandments, first reviewing the verse where this particular law is recorded, following immediately after the first three commandments (which concern the sin of idolatry).

Begin with vs. 2:  “I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage” (Ex. 20:2).

In this verse God reminds the Israelites that they belong to Him.  He created them, freed them from the Egyptians, suffered with them through their exodus from Egypt and the 40 years of wandering in the wilderness because of their rebellion.  The following verses state:

  3Thou shalt have no other gods before me.” 

4Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth.” 

5Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me;” 

6And shewing mercy unto thousands of them that love me, and keep my commandments.”

The first three commandments shown above address the sin of idolatry.  It is no accident they are the first addressed in the list of all ten.

In his book Hard Core Idolatry, C. Peter Wager defines idolatry as “worshipping, serving, pledging allegiance to, doing acts of obeisance to, paying homage to, forming alliances with, making covenants with, seeking power from, or in any other way exalting any supernatural being other than God.”   Idolatry, then, is all about worshiping things of the invisible world (spiritual principalities, powers, etc.); doing so often leads to special recognition of (or the worshipping of) tangible objects in the visible world (cars, houses, and clothes, as well as idols, statues, etc.).  Idolatry is all about giving something else (such as our jobs, our finances, our children) the attention, place, and priority that God rightly deserves.  Our loyalties should go to God first (His designs, purposes, laws, etc.); God and His righteousness should be given first priority in our lives.

While physical adultery is repulsive within God’s value system, spiritual adultery (which we identify as idolatry) is abominable.   God hates sins of idolatry more than that of any other sins.  He patiently struggled with the people of Israel and their sins of idolatry for 2500 years.  And when most of the people living upon this earth chose “wickedness,” God drowned them all in the flood (except Noah and his family).

Even so, the Israelites didn’t learn from the lessons of the past.  When Moses came down from the mountain with the original laws (Ten Commandments), Israel—under the leadership of Aaron—was found worshiping a golden calf idol, and 23,000 individuals were involved in sexual sins and orgies (1 Cor. 10:8).

When anyone commits a personal sin or a sin against another individual, or participates in some form of the occult, the sinful experience takes root in their spirit, opening a door in their spiritual hedge.  And unless they repent of it (following God’s design), the sin becomes a focal point of their thoughts and behavior:  the sin is kept secret (if possible) and is easily repeated.  The person removes their focus from God and His design and places it instead on the sin, which is a representation of Satan and the kingdom of darkness.

However it occurred, a person has allowed something else to take priority within their heart.  God’s way is no longer being upheld in their heart.  The sinner begins to “follow other gods,” just as when Eve knowingly sought the forbidden fruit.  God considers this to be idolatry, and thus the law of spiritual heredity comes into effect.

This unrepentant sin becomes a generational curse, and many authors and intercessors use this incidence to describe heredity sin.  To understand more completely how these iniquities continue from generation to generation, study (alongside the study of this section) the section on “Healing from Curses.”  Suffice it to say, we can exhaust all our efforts trying desperately to get healed, when what prevents our healing is a curse—the root of generational sin which was sown decades ago.  This effort is like trying to fight off the enemy with both hands tied behind our backs.  Generational sin provokes at least four of God’s laws, as identified below.

    1. God’s Law of Blessings and Curses: Deuteronomy 28 talks about both blessings and cursing.  In Deuteronomy 28:1-2, God says that those who hearken diligently unto the voice of the Lord to observe and do all His commandments will be blessed with the blessings listed in vs. 3-14.  But for those who do not hearken unto His voice or observe to do all his commandments, He promises the curses listed in vs. 15-48 and 58-61.  (See also Deut. 27:15-26.)

2. God’s Law of Sowing and Reaping: “For whatsoever a man soweth, that shall he also reap,” ( 6:7).  When our ancestors faced adverse situations and circumstances, or when they experienced trials, troubles, and temptations, some remained in close communion with God and turned to Him for help; they repented of their sins, asked for blessings for their trials and troubles, and prayed for healing of the hurts and wounds which occurred.  They planted “good seed,” and those born in later generations were able to reap love, joy, happiness, and blessings from the right choices of those ancestors.

Others of our ancestors reacted differently when also faced with trials, troubles, temptations, or adverse situations.  They became hurt, wounded, abused, or devastated by them, and they did not turn to God for help.  Instead, they turned away from God in unforgiveness, responding in anger, resentment, revenge, disobedience, etc.  Some tried to solve their own problems.  Some continued to harbor their ungodly feelings of anger and hatred, and they lost sight of God’s purposes for them.   When they did forgive others, they entered God’s grace and were forgiven.  When they did not forgive and repent, they fell back under the Old Testament law of an eye for an eye.

Because of these open gates, evil spirits attached themselves to these evil deeds and then were able to pass on to subsequent generations.  These evil spirits then sowed seeds of lust, rejection, abuse, Satan worship, and any number of other kinds of evil, and when those deeds were participated in, the generations that followed reaped the ensuing curses of emotional, spiritual, and physical illness, which also reaped continued personal and social estrangement.  These later generations reaped curses and evil spirits (and the resulting dysfunctional lifestyles) for themselves and their future families, oftentimes filled with bitter, addictive, and/or incestuous relationships.  And this state of affairs becomes progressively worse as each generation advances unhealed.  Is it any wonder our society is in the alarmingly ill health (in body, mind, and spirit) that we find ourselves in today?

Not realizing that present-day emotional, spiritual, and physical problems may have had their beginning generations earlier (with a traumatic event or a grievous sin), many individuals are now reaping a harvest of depression, anxiousness, and fear, as well as various physical problems.  Christians in this current generation wonder why (in their spiritual walk) they cannot hear or see God, as well as why they seem to be having such a struggle.

    1. God’s Law of Binding and Loosing:

     “And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven” (Mat. 16:19).

When our ancestors committed sin, they bound all future generations with the effects or results of this sin.  Only Jesus Christ can loose these bands.

Some seekers wonder whether or not the origin of their heredity sin began further back than four generations.  This prospect is questioned particularly in African Americans—whose ancestors were slaves, as well as Native American Indians or those from certain nationalities (such as Japan and Germany).

Some reason that if the sin is beyond the stated “four” generations, the offspring automatically are released from under the curse, thinking the curse is repeated for only four generations and then ceases.  This is not so.  For every generation that is unrepentant, the first generation sequence begins again.  The curse repeats itself over and over again until repentance occurs.   Once the children repent, they then fall under v 6And shewing mercy unto thousands of them that love me, and keep my commandments.”

Exodus 20:5 uses the word iniquity.  There is much confusion about the difference between the terms sin and iniquity. There are 16 Greek & Hebrew words that are translated into English as “iniquity”.  In some scripture verses, it means “gross sin”.  In this scripture reference it means the effect or consequences of sin on others.  Simply put, sin is the cause, and the iniquity is the result of the sin on others.

Ezek 18 makes it very plain that children are not responsible for the sins of their parents.  However, if a parent commits a sin (such as occult involvement or sexual sin), it produces a curse.  The parent committed the sin, but the curse causes a generational iniquity or weakness which is passed down within the family line.  Poor health habits, or acquiring venereal disease during pregnancy, can produce physical deformity in the baby.

Spiritual sin produces immediate spiritual sickness in the person who committed it, and it produces the iniquity of physical sickness and/or deformity in the generations that follow.  Let there be no mistake, the forgiveness of our sins has already been provided for by the death of Jesus on the cross.  We are not accountable for the sins of previous generations, but God did not promise we would also escape the consequences of their sins without divine intervention.  In fact, He said that they would be “upon the children unto the third and fourth generation” (Ex. 20:5 and 34:7, Num. 14:18, Deut. 5:9.

    1. God’s Law of Multiplication:

 “But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold” (Mat. 13:8).

Whatever we sow will multiply.  If we plant an apple seed, we reap a tree full of apples.  If we plant (in a good year) a bushel of wheat seed, it will produce 30 bushels at harvest time. If we plant thorns, thorns will multiply.  Consider the following modern-day examples of how this law applies.

A study was done by the State of New York’s Welfare Department on Mag (a woman who lived in the early 1900’s), an immigrant who became a prostitute.  Over the course of 70 years they traced 1,200 of Mag‘s descendants and found the following:  280 were state-supported paupers, 148 were jailed criminals.  The cost to the state (using 1903 currency rates) was $1,308,000.

A study was done on 1,200 descendants of the Jukes family.  Max was an atheist who married a godless woman and had some 560 descendant’s; 310 died as paupers, 150 became criminals, 7 were murderers and 100 were known to be drunkards.  More than half the women were prostitutes.  The cost to the government was $1.5 million dollars using 19th century currency rates.

Now let’s consider Jonathan Edwards who lived during the time of Max Jukes.  He was a Christian who married a godly woman.  Of his 1,394 descendants, 295 graduated from college, 13 became college presidents and 65 became professors.  Three were elected U.S. senators, 3 were elected state governors, and others were ministers to foreign countries.  Thirty were judges, 100 were lawyers, and one was the dean of a medical school.  Seventy-five became officers in the army and navy.  One hundred were well-known missionaries, preachers, and authors.  Another 80 held some form of public office.  One was Comptroller of the U.S. Treasury and another became Vice President of the U.S.  And all this was at no cost to the government.

Consider Andrew Murray, who was a South African missionary.  He had 11 children:  5 became ministers, 4 became minister’s wives, 10 grandsons became ministers, and 13 grandsons became foreign missionaries.

A study done by Dr. D. H. Scott revealed a 237% greater risk of having a child with physical and emotional handicaps if the mother is in a stormy relationship or has a troublesome marriage during pregnancy.

Father Marshall Lowell—an Episcopal priest—was a member of a family that had a repeated pattern of one male per generation dying at alternating ages:  one died at age 42, the next died at age 65, the next at age 42 again, and so on.  He prayed to God to break the curse and survived.

A study done in 1978 at Loyola University found that some patients attempted suicide every year on the same date.  They found that the date coincided with the dates on which their mothers had tired to abort them.  Even the method which they used in attempting suicide corresponded to the method that had been tried in the attempted abortion.

Molly—a healthy and intelligent women of 30—developed what she described as a new and ridiculous phobia, a fear of traveling anywhere near water.  It was discovered that an uncle who had drowned in the Titanic disaster was never “committed to the Lord.”  There was never an opportunity for closure (as in a funeral); when closure was accomplished, the fear was completely removed.

Margaret was 73 years old when her “attacks” began—violent outbursts of temper and unprovoked aggression.  Her mother (who had died four years previously at age 96) had behaved in a similar way.  In addition, it was discovered that for the past six generations, the eldest female in the family had shown signs of similarly disturbed behavior.  It was also discovered that this behavior began about 150 years earlier with a murder which took place in the family.  Thereafter, within the family line, the eldest daughter had always become an alcoholic, exhibiting similar behavior.  Margaret was healed through prayer.

A young schoolmaster had recurring nightmares.  In each one, he was standing on the brink of a “black abyss.”  It was discovered that when he was two years old, his father had died on the deck of a submarine, as it was sunk during the war.  After prayer, the nightmares never returned.

Alletah Nagako—an African woman, at age 33—had a 1.5″ high “horn” that had been growing on top of her head over the course of the previous four years.  She discovered she had a great, great grandfather who was a witchdoctor—who also had a horn on his head.

Author Noel Gibson has discovered what he calls heredity alcoholism, which can cause any of another six addictions to manifest without the addict being interested in alcohol.  Addictions can skip a generation before taking control again.  The other addictions are drugs, nicotine, gambling, excessive exercise, food, and excessive spending (Freedom in Christ, page 233).

Let’s Consider the Following Modern-Day Research 

    1. Children who had grandmothers who smoked are twice as likely to become addicted as those in the general population, even if their mother did not smoke.
    2. Children have twice the risk of committing adultery in their marriage if their mother or father committed adultery, even if they did not know about their parent’s unfaithfulness.
    3. Children of divorced parents have ten times the suicide rate.
    4. Female children of divorce have a divorce rate 5 times the national average.
    5. Male children of divorce have a divorce rate 3 times the national average.
    6. Children of alcoholics are 3-5 times more likely to become alcoholics; their EEG and hormones are different than children of non-alcoholic parents. They can consume more alcohol without getting drunk.
    7. There is a 237% greater risk of having a child with physical and emotional handicaps if the mother is in a stormy relationship or unsettled marriage during pregnancy.
    8. 80% of those in prison or who’ve become prostitutes were sexually abused as children.
    9. 22% of all children are sexually abused.

Biblical Examples of Generational Sin

    1. Abraham deceived two kings, claiming Sarah as his “sister.” Later, Rebekah (the daughter of Abraham’s brother and the mother of Jacob) plots with her son (Jacob) to deceive his brother, Isaac.  It is later recorded that she dies having no additional children; barrenness was a disgraceful curse in Israel (Gen. 27). 
    2. Because two people of Mose’s family sinned in murmuring against him, the families of Korah, Dathan, and Abiran died, plus an additional 250 men (Num. 16:35).
    3. The children of Achan died with their father because of his sin (Josh. 7:1-26).
    4. Eli’s neglect of correcting his sons’ disrespectful behavior caused a curse to be placed on his descendants (1 Sam. 3:13-14 and 2:32-33).
    5. The Lord visits anger on the head of the people of Judah two generations after Manasseh, even though Manasseh repented and Josiah proved to be the most righteous king ever (2 Ki. 23:26-27).
    6. Jeroboam’s idolatry cursed both his sons and his nation (1 Ki. 14:9-11).
    7. King David admitted, “Behold, I was shapen in iniquity; and in sin did my mother conceive me” (Ps. 51:5). He was a descendant of Rahab, the harlot (Mat. 1:5-6) and struggled with adultery and polygamy all his life.  His son Amnon lusted after and committed incest with his sister.  Solomon, David’s son, had 600 wives and concubines (some of which were from Egypt) which brought idols and false gods back into Israel.
    8. Joshua was deceived and made a treaty of peace with the Gibeonites (Josh. 9:7); 430 years later David prays and asks God why there is a famine. God tells David it is because Saul broke the treaty of peace and killed many of the Gibeonites (2 Sam. 21:1-6).  David acknowledges the sin of Saul and the Gibeonites require seven sons of Saul to be hanged as atonement in order that the famine can be lifted.
    9. When crucifying Jesus, the Jewish crowd said, “His blood be on us, and on our children” (Mat. 27:25). The Jewish people have suffered persecution every since.
    10. Jesus told the lawyers, “That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation” (Luke 11:50).

Sin can travel through generations within religious or political groups, as well as through families (Mat. 23:29-36).   In vs. 31 we find,”… ye are the children of them which killed the prophets,” and in vs. 35, “upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Batrachia, whom ye slew between the temple and the altar,” and in vs. 36, “Verily I say unto you, All these things shall come upon this generation.”

Other Scriptures Dealing with the Hereditary Nature and/or Judgment of Ancestral Sin Include:

Lev. 26:39-40                 Num. 14:18                   1 Ki. 22:52             2 Ki. 5:27        2 Ki. 23:26-27             Neh. 9:2                          Ps. 106:6                       Jer. 2:9                  Jer. 3:25          Jer. 14:7                       Lam. 5:7                         Dan. 9:1-20                    Mic. 7:6                 Mat. 27:25      Luke 19:42                  Luke 11:47-52                Luke 23:28                    John 5:25              John 9:2         1 Pet. 3:19                        1 Pet. 4:6

Healing Prayer for Inherited Sin

The Good News

The Good News is that when a person in the present generation turns to Jesus for help, His healing and forgiving love is able to flow freely back through all previous generations to heal the source of the problem, thus rendering the “iniquity” or consequence harmless.  He is able to loose us from our previous bondage and to reverse the results of the sowing of bad seed.

When the seeker turns to God and asks for healing of the current problems, God brings His power and light, His life and forgiveness into all the hurting places within the family line.  The painful experiences of the past are cut off, allowing healing and wholeness to be experienced by present-day family members.  “Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:  That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith” (Gal. 3:13-14).  Jesus died not only for our sins and curses but also for those curses heaped upon our children.

We cannot explain exactly how the healing of generational influences takes place any more than we can explain how the death of Jesus on the cross atones for our sins, or why confession and repentance takes away the tools Satan can use against us, or why fasting is so beneficial.  These are mysteries provided to us through the grace of God.

We do know that in heaven there is no time.  God can go back to any experience at any time in the life of someone of a previous generation—to bring healing, just as He can for those in the present generation through inner healing.  He can cause us to revisit any experience.  He doesn’t change the situation but He brings about change in our response to it, in order to allow his love, grace, mercy, and healing to flow into it.

Biblical Prayers for Release from Generational Sin

The ability (within our own lifetime) to identify and repent for the sins of our forefathers is somewhat of a new thought to most Christians.  And what about praying (repenting) for the sins of those who have already died—which may be required in order for us to be healed?  Praying for the sins of those who have already died is termed  identificational repentance—praying in repentance for our forefathers in order that we may be set free.  Consider these scriptural precedents:

    1. Ezra and the Israelites pray for forgiveness for the sins of their fathers (Neh. 1:6 and 9:5-15).
    2. David prays that former iniquities will not be remembered (Ps. 79:8).
    3. David prays and confesses the sins of his fathers (Ps. 106:6).
    4. David repents for the sins of Saul, in killing the Gibeonites (2 Sam. 21:1-5).
    5. Jeremiah acknowledges the wickedness and iniquity of the forefathers of Israel (Jer. 3:25, 14:7 and  20, and 32:18).
    6. Daniel confesses his sin and the sin of the kings and people of Israel (Dan. 9:1-20).
    7. Nehemiah prays for the sins of Israel (Neh. 1:4-11 and 9:1-4).

Praying for healing for heredity sin requires three steps:

      • First, we must identify the sins and the curses.
      • Second, we must pray prayers of identification repentance asking God to forgive those who originally sinned.
      • Third, we must pray asking God to release us from these generational curses in order to set us free.

Identifying Generational Sins and Iniquities

There are two ways to identify generational sins and iniquities affecting your spiritual walk with God.  One way is to have someone who has the gift of discerning of spirits and who has experience in this area to pray for you.  Many times these intercessors can discern the names of the sins and the generations in which they occurred.  However, intercessors with this gift and experience are rare.  Even if they are available, the use of a genogram will assist them greatly.

In the absence of such gifted persons, the use of a genogram and the following steps may help you identify the generational sins of your forefathers.  Sometimes you will have clues with regard to what these sins are through the manifestation (or signs) of the sins in your life (for example, rejection, lust, promiscuity, low self-esteem, pornography, control issues, etc.).

To identify these generational sins, follow these steps:

      1. Follow the genogram associated with this section. Place the names of ancestors where noted as far back as you can remember. If needed ask your still-living ancestors for assistance.
      2. Use the three checklists below to identify specific ancestors who were involved in the behavioral patterns, as designated. Write their sins on the genogram next to their names.  Some of the problems are obvious and others are known only to God and can only be revealed with the help of the Holy Spirit.  Don’t worry about what you don’t know.  Jesus will reveal what you need to know, and what He reveals, He will bring into healing.
      3. Look for patterns that emerge through the generational lines. Sometimes the curse affects only one ancestor within a generation—sometimes all of the ancestors.  Sometimes the curse will skip one or more generations and then return.  Some problems (curses) come down vertically (as from grandfather to father) while some come down horizontally (from aunt to aunt or cousin to cousin).
      4. Work through the previous sections of this study to remove—by identification, repentance, and forgiveness—all the known sins in your life.
      5. If possible, secure the assistance of an intercessor experienced in prayer for generational influences. If none is available, offer the list at a Eucharist.

Checklist #1—Identify any of the following spiritual problems which occurred: 

      1. Occult activity: consult the lists regarding this topic in the section on “Healing from the Occult.” 
      2. An unusual, violent or untimely death: an accidental or sudden, unresolved grief; murder, attempted murder, (committed) suicide, or the pattern in the male line of the family, of dying at an early age
      3. The uncommitted dead: those who died without a proper burial or without being committed (entrusted) to the Lord; those who died in wars, who were lost at sea, aborted, miscarried, born as a still birth, etc.; likewise, those who died in a mental institution, a nursing home, or a prison; those who were not given a Christian burial, including a committal or memorial service or prayer, or who were (for whatever reason) buried but un-mourned.
      4. Sexual Sins:
        1. adultery and/or fornication
        2. prostitution
        3. homosexuality or lesbianism
        4. incest
        5. pornography
        6. sexual perversions, such as bestiality
        7. sexual promiscuity
        8. lust
        9. sexual addictions
        10. unusual sexual practices involving bondage, pain, etc.

polygamy

5. Abuse: sexual, physical, verbal, or emotional 

6. Addictive behaviors: excessive exercise, spending or work addictions; drug, food, gambling, sexual, alcohol, or nicotine addictions, etc.

7. Repetitive sins: lying, cheating, stealing, gossiping, criticizing, etc.

8. Possession or soul bondage: being previously dependent upon and now tied to someone who is dead (for example, one parent who was dominate and the other submissive)

9. Destructive or abnormal patterns of relationships: divorce, abandonment, someone attracted to individuals with problems or troubles

10. Historical family trauma: massacres, plagues, slavery, conquests, ethnic-origin issues (relating to the history of their race)

11. Religious history: non-Judeo and non-Christian religions, particularly Eastern religions

12. In-utero wounding: Research shows some children have memories recorded in their subconscious experiences, from conception (most can remember as early as the fourth month of pregnancy). Examples follow:

          • a child conceived in lust or rape
          • illegitimacy
          • a parent who followed through with—or considered—adoption or abandonment
          • a mother who had a miscarriage (or miscarriages) or abortion before the seeker was conceived
          • fears and/or anxieties (as in the mother having difficulty carrying the child to full term

13. Young childhood trauma and/or rejection experienced through:

          • ambivalence or rejection from either parent
          • loss of their father or their mother
          • a life-threatening illness of the mother or father
          • a life-threatening illness of the baby
          • a father or mother who abandoned the family
          • a child who was adopted or sent to live with other relatives
          • any unnatural fear(s) of either the parents or other relatives
      1. Rejection and lack of self-worth: The most common ways the roots of past generational sins are manifest is through rejection, self-rejection, fear of rejection, lack of self-worth and depression—all of which share many of the following characteristics (refer additionally to the section on “Healing from Rejection”):

—a withdrawn personality                                            —a tendency to please

—agony within                                                              —the development of a facade

—hunger or starvation for love                                  —insecurities, inferiorities

—feelings of unworthiness                                        —self-hate

—feelings of abandonment                                       —self-accusing

—no lasting relationships                                          —can’t accept or give love

—internal hurt and pain                                             —they don’t know who they are

—can’t accept the love of others                             —a propensity to earn acceptance

—have a propensity toward:  by being good or hard-working, promiscuous love or affection

Checklist #2—Identify what you consider to be “patterns of sin” within your family tree (add others as you identify them):

anger                                       jealousies                                 holding grudges                       greed                    unforgiveness                       vengeance                                 having a temper                       arrogance            materialism                           stubbornness                            exhibiting cold love

Checklist #3—Identify health problems that seem to be prominent within your family (again, feel free to add to this listing):

cancer                      diabetes                              arthritis                       headaches                heart problems  mental illness         forgetfulness                     ulcers                          skin problems           nervous breakdowns            respiratory trouble            mental disorders       addictions               high blood pressure                  psychological problems

Prayer for Healing of Generational Sins and Iniquities

Generational sins and iniquities of the Old Testament are replicated in the incurable diseases of today.  The Good News is that because Jesus bore our sins and our iniquities, we can be set free.  Despite this fact, we still have to appropriate the power of the Cross, sometimes in very specific ways in order to receive the desired freedom (Acts 19:18-19, Eph. 4:28).  In prayer the seeker should:

      1. Affirm your belief in what Christ did for you on the cross; thank Him for the blessing of grace, the forgiveness of sin, the blood of Jesus, and the oil of the Holy Spirit.
      2. Reaffirm your baptismal vows; accept Jesus as your Lord and Savior and ask Him to come into your heart anew. Promise to follow and obey Him as your Lord.
      3. Repent of any sins of idolatry (known or unknown).
      4. Ask God to show you where the original sin (the root cause) began. Ask him to let you “see” the experience and those involved in it.
      5. Confess the sin of your ancestors: “I confess the sin of my ancestors, my parents, and my own sin of _________” (repeat this for each generational sin).
      6. Forgive the original sinner (they may not have known the significance of what they were doing)—as Jesus asked for forgiveness for His offenders while on the cross (Luke 23:34).
      7. Extend forgiveness to the original sinner on behalf of all other family members. “I chose to forgive and release __________ for the sin and the consequences of _________ (name the sin), in my life and in the lives of my predecessors.”
      8. Ask God to forgive you for any present or past fruits of this sin within your own life or within the life of immediate family members: “I ask you to forgive me, Lord, for this sin—for yielding to it and for the resulting curses imposed upon me and members of my family.”
      9. Intercede before God for the sinner and ask that he (or she) be forgiven (again, as Jesus did—and continues to do for us). If the Lord has shown you a mental picture of those who committed the original heredity sin, ask that Jesus come into the mental picture.  Continue praying until you see them come to Jesus in submission or until their clothing or countenance changes from dark to light or you see them kneel before Jesus asking for forgiveness.
      10. Ask (if possible) that they be allowed to come to an understanding knowledge of the Lord Jesus Christ, when they choose to do so.
      11. If there are any uncommitted deceased predecessors within your family line, mourn for them, and pray for God to receive them in love; and commit them to the Lord, asking Him to receive them. Pray for those who’ve grieved over these lost ones that they may be comforted in knowing these individuals are now with the Lord.  Pray they, too, will release these deceased to God.
      12. Pray the prayers in the section on “Healing from Curses” in order to break any curses that may have developed. Then bless the one who initiated the curse.
      13. Renounce any occult influence in the name of Jesus Christ.
      14. Pray that the cross of Jesus be placed between the sin and the rest of the family (past and present) and that the sin be covered by the blood of Jesus.
      15. Pray that the seeker and all within the family line are loosed from this sin and the resulting iniquities.
      16. Pray to be used as a conduit of His love and power so all those in the family line may be freed from any bondage, pain, or sin.
      17. Send forgiveness back to those in past generations on behalf of all family members, living or dead.
      18. Ask for forgiveness for any way in which we may have given in to the temptations of the sin—in the same way that past generations were tempted.
      19. Review the information on blood covenants in the section on “Healing from Curses.” Pray to the Lord asking Him to break all blood oaths or witchcraft curses upon any individuals within your generational line.
      20. Pray that all the children of present family members also be loosed.
      21. Give thanks to God for these healings.

Move on to the next generational influence (the behavior) which God wants to heal.  You will need to

repeat the above process for each separate evil influence.  It may take some time but will be well worth the effort.

Bible teacher Paul Cox has had success in praying against any number of generational sins using Isaiah 59—which speaks of spider webs and viper eggs (associated with gossip and slander), of critical judgment, envy, strife, holding offenses, accusation, and jealousy.  Paul and a group of other individuals have developed a prayer for generational and chronic spiritual, emotional, and physical disorders for the release (from the generational line) of the following:  lying, denying God, speaking accusations against God, conceiving and uttering falsehoods from the heart, speaking oppression and revolt, entering into witchcraft, bitterness, rage, anger, brawling, and slander, along with every form of malice.  He says the prayer is very effective.

Prayer for Breaking Generational Occult Curses

Lord, I come before you today wishing to be made clean and loosed from this generational curses of sexual idolatry, fantasy and lust and any generational curses.

I renounce all contact and influences with anything occult or Satanic now and in my heritage.

I cancel all Satan’s claims against me in accordance with Deut 7:26 and II Cor 6:14-15.

I recognize and repent for the breaking of the following Commandments by my ancestors.

Exo 20:3  Thou shalt have no other gods before me.

Exo 20:4  Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth.

Exo 20:5  Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me;

Exo 20:13  Thou shalt not kill.

Exo 20:14  Thou shalt not commit adultery.

I recognize the worship of false gods in my generational heritage is like a weed planted in life that links me to satanic forces loosed in previous generations by those that willingly violated these commandments and others.  This weed has a long root going straight down through future generations and represents the evil and continuing influences of my ancestors who worshiped false Gods.  It is like spiritual adultery.

I cut this root in the name of Jesus in accordance with Matt 15:13 which says,  Every plant which my Heavenly Father has not planted will be uprooted.

In the name of Jesus, I ask you now to release me from every curse over my life according to Gal 3:13  which says.  Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree. That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.

I repent of the sin of rebellion of my ancestors which according to I Sam 15:23 is as the sin of witchcraft.  This is an expression of their rebellion against God to manipulate, intimidate and dominate other Christians.

Lord, even as your son Jesus Christ pleaded repentance for me as He bled on the cross and died,  I plead forgiveness and repentance for my ancestors that have committed these terrible sins.  I ask that through the blood of Jesus, their effect on my life may be nullified.  I forgive them for what they have done, and hope that someday in some way they can come to the knowledge and conviction of these sins and accept repentance and forgiveness for themselves.

I bless all those in my ancestral line that have caused curses to come upon me in accordance with Luke 6:28 which commands me to: Bless them that curse you, and pray for them which despitefully use you.

I confess my faith in Christ Jesus and His sacrifice on my behalf in accordance with  (Heb 3:1, Heb 11:6, Mark 9:23, Matt 17:19-21).

Peter denied Jesus 3 times, therefore Jesus reversed the curse by moving Peter into a good place in his life by allowing Peter to be affirmed. Jesus could have condemned Peter but instead, Jesus loved him, and by loving him, Peter accepted the opportunity to be forgiven. At that moment, the relationship was reconciled

 (Repeat the following three times.)    

Lord Jesus Christ,  I confess that I have sinned against You, and I ask that You forgive me for all my sins.  I believe with all my heart that You are the Son of God.  You left Your throne of glory in heaven and became a man.  You lived in this world and were tempted in all things like as are we, yet without sin.   Then, You went to the cross and laid down Your life.  Your precious blood was poured out for my redemption.  You rose from the dead and ascended into heaven.  You are coming again in all Your glory.  I give my life to You and ask that You come into my heart in the fullest measure possible, that I may live with You eternally.  In Jesus’ name.  Amen. 

In the name of Jesus, I renounce all forms of idolatry, all objects used in represent false Gods, and all of the works of Satan in satanic worship.

I break any contracts in blood or in words that any of my ancestors may have made with Satan.  I renounce and break any dedication of children in my generational line to Satan that may have affected me and kept me from worshiping and serving Christ as I desire.

In the name of the Father, Son Jesus Christ and the Holy Ghost, I break every spiritual seal that covers me and protects any evil spirits and curses in my life from being broken.  I am set free by the sword of the Holy Spirit.

I renounce the satanic rituals of mocking the communion rite, of sacrificing of animals and people, of sexual violations, rape, fornication, adultery, and sexual orgies, and the betrayal of love and trust.

I renounce all emotionally, physically and sexually abusive acts that took place during satanic rituals in my ancestry, the mocking of Christian feasts, the fertility feasts arising out of ancient pagan rites, all sacrificial rituals and ceremonies that mock the death of Jesus on the cross, of black mass or communion where unholy substances are used for emblems and unholy objects or naked humans are used as worship centers.

I renounce the mocking of the suffering and crucifixion of Jesus by killing animals or innocent human beings, the acts of ritual murder and torture, of perverted sexual practices and sexual ritual abuse to glorify lust and desecration of the human body and Jesus’ command to love.

I renounce the process Satan has used to pervert memories of their victims so that real religious ceremonies and experiences inevitably bring back lustful imaginings.  I understand that fascination from which the word fantasy is derived in the Latin is actually the verb “to bewitch”.  I renounce all impure thoughts and fantasies and desire only good thoughts to come into my mine.

I renounce, and come against in the name of Jesus Christ, the evil spirit of Obsession, and the spirit of Amadeus (lust).  I renounce and reject the evil spirit of Succubus that may have caused unholy thoughts, dreams, or fantasies.  I renounce any representation of evil images that may have come from my contact with games such as Dungeons and Dragons.

Satan, I take back all the spiritual ground that may have been given to you by my ancestors or myself. You have no right to my life and no power over me.  I belong to God and will serve Him and Him only.  By the authority of my Lord Jesus Christ, I break the power of every evil curse that has come upon me.  I command every demon of curse to leave me now.  All Generational curses, witchcraft curse spirits, inherited curse of sexual idolatry, fantasy and lust must go now in the name of Jesus Christ.  AMEN

Healing Power of Communion

     After offering prayers for generational influences, the completed genogram should be released (offered) at a Eucharist service (or the sacrament of Communion), which presents one of the most significant ways the Lord brings healing.

Jesus’ death was the single most powerful moment within all of history.  At that moment, Satan was defeated for all time.  Through the cross, we appropriate all of the benefits of Christ’s passion, death, and resurrection—to heal all ancestral woundedness.

As the emblems are shared during the Eucharist, the supernatural power of the risen Lord is available to heal the hurt and the sin that has long-plagued the family line; the bondage—which may have been in the family line for centuries—is finally broken.  Sins are forgiven and people are set free from their hurts, emotions, and memories.  When we repeat the Lord’s Prayer as a part of this sacrament, we state, “Thy kingdom come, thy will be done in earth, as it is in heaven … deliver us from evil,” asking God to free both the living and the dead from all bondage to the evil one.

Within the Eucharist, we are asking that, through His blood (represented by the Communion wine), Jesus Christ cleanse the bloodlines (of the living and the dead) of all that blocks physical and spiritual life, especially by breaking any hereditary seals and curses and by casting out any evil spirits.  (Consider other suggestions within the section on “Healing Power of Communion.”)

Prayer for Breaking Curses

Lord Jesus Christ, I believe that you are the Son of God and the only way to God, and that you died on the cross for my sins and rose again from the dead.

I give up and relinquish all my rebellion and all my sin, and I submit myself to you as my eternal Lord.  I confess all my sins before you, I humbly repent of them and ask for your forgiveness, especially for any sins that exposed me to a curse.  Release me also from the consequences of the sins of my ancestors.

By a decision of my will, I forgive all who have harmed me or wronged me, just as I want God to forgive me.  In particular, I forgive (here stop the session and speak the names of all you need to forgive whom God places within your mind, then restart the session).

I renounce all contact with anything occult or with satanic beings or influences, and if I have any accursed objects, I commit myself to destroy each one as you help me to identify them.  I cancel all Satan’s claims against me.  I wholeheartedly renounce, in Jesus’ name, any curses placed on my life.

I repent for any of my ancestors who have willingly or unwillingly been involved in blood oaths, exposed to witchcraft, or prayed for by traditional “healers” of any sort.  And I humbly ask that you forgive them.  I also renounce any occult activities by my ancestors or by myself which caused me to have a blood pact with Satan.

I commit myself to serve and obey you, Lord, and on that basis I take my stand against every dark and evil force that has in any way come into my life, whether through my own acts, the acts of my family, the acts of my ancestors, or through something even larger of which I am a part.  Where there is any darkness in my life, any evil force, Lord, I renounce it now.  I refuse any longer to submit to it and I reclaim this spiritual ground for God.   I bless any and all those that have cursed me.   I will bless and curse not.

Lord Jesus, I believe that on the cross you took upon yourself every curse that could ever come upon me.  On the basis of what you did for me, I believe that Satan’s claims against me are cancelled.  So now, Lord, I submit myself totally to you, and I ask you to release me from every curse over my life, in the blessed name of Jesus Christ.  Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:

I ask that the blood of Jesus cleanse me and set me free in all these areas.  I break their influence over me right now.  I render them powerless.  I recognize that I have the right to absolutely refuse to allow them to occupy any place in my life.  And I command them to leave, in Jesus’ worthy name.

And in the almighty name of Jesus, the Son of God, I take authority over all these evil forces and I loose myself from them.  By faith, I receive my release entirely from their power.  I drive them from me now, in the blessed name of Jesus, and I invite and invoke the Holy Spirit of God to move right in, to make my deliverance and my liberation fully effectual, as only the Spirit of God can do.  Praise God.

I thank you, gracious Lord, because “If the Son therefore shall make you free, ye shall be free indeed” (John 8:36), and I know you have now made me “free indeed.”  In Jesus’ name, I pray.   Amen.

Curses

While blessings and curses are direct opposites, they have several things in common.  They are words pronounced, decreed, or written in the Bible with spiritual power and authority for good (blessing) or for evil (curse).  This declaration sets in motion spiritual laws that will continue the blessing or the curse from one generation to the next until it is broken.  Blessings are mentioned 221 times in the Bible.  Curses are mentioned 230 times.

Scriptures Promoting Blessing

Two examples of blessing include:  (1) the blessing (in covenant) that the Lord gave to Abraham—and then again to Isaac (Gen. 22:15-18) and (2) Isaac’s blessing of Jacob (Gen. 27:27-29).  Note the inference within Isaac’s passage that God could not “undo” the blessing Isaac had already bestowed upon Jacob (Gen. 27:37-40; see also Deut. 8, 28:1-14).           We are commanded to “bless and curse not” (Rom. 12:14).  In addition, God promises us in many scriptures to bless us if we are obedient.  Blessings are carried out by angels from heaven.   Some examples of blessing follow:

      • “Even by the God of thy father, who shall help thee; and by the Almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb” (Gen. 49:25).
      • “Blessings of health in your physical body. Blessings of long life as you continue to serve the Lord your God.  Blessings of peace and happiness for you and your entire family.  You will be blessed as you come in and as you go out.  And all that your hand touches will prosper” (Deut. 28:1-14). 
      • “Oh that thou wouldest bless me indeed, and enlarge my coast, and that thine hand might be with me, and that thou wouldest keep me from evil, that it may not grieve me!” (1 Chr. 4:10, from the prayer of Jabez)
      • “Asher’s food will be rich; he will provide delicacies fit for a king” (Gen. 49:20). “Let Asher be blessed with children; let him be acceptable to his brethren, and let him dip his foot in oil.  Thy shoes shall be iron and brass; and as thy days, so shall thy strength be.  There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky” (Deut. 33:24-26, the blessings of Asher).

Scriptures Promoting Curses

God promises curses for disobedience (Ex. 20:3-5, Deut. 27:15 and 28:15-68).  Curses always begin with sin:  “Now the serpent was more subtle [devious, scheming] than any beast of the field which the LORD God had made” (Gen. 3:1).  Curses began with the sin of Adam and Eve and continue to this day (“Wherefore, as by one man sin entered into the world, and [the curse of] death by sin; and so death passed upon all men, for that all have sinned”—Rom. 5:12). 

Because of disobedience God (1) cursed the serpent (Gen. 3:14-15), (2) cursed the woman—“I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee” (Gen. 3:16; this curse continues with the process of birth and continues with monthly menstruations and menopause), and (3) cursed the man—“Cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return” (Gen. 3:17-19).  (Refer also to Gen. 4:9-13, where God curses Cain for the death of Abel.)  Curses are carried out by demons, principalities and powers.

 Indicators of a Curse (typically exhibiting a minimum of two or more in combination)

      • Mental and/or emotional breakdown
      • Repeated or chronic sickness
      • Barrenness, the tendency to miscarry, or other female problems
      • Breakdown of a marriage and family alienation
      • Continuing financial insufficiency
      • Being “accident-prone”
      • A history of suicides and unnatural or untimely deaths
      • A spiritual block/wall in the process of deliverance

In praying for spiritual healing with a person, sometimes the best indicator of a curse is when the seeker cannot hear anything from the Lord.  There is a spiritual wall that keeps the seeker and the intercessor from receiving the spiritual insights necessary for deliverance.  At such times, it is best to ask, “In the name of Jesus, is there a curse upon your life?”  If so, the seeker will usually have a sudden emotional experience that will indicate to them this is so.  

All curses have to have a place of entry, a landing place.  At times, when a curse is directed specifically toward someone who is a Christian, it is deflected to another person in the family.  Witchdoctor curses are among the most powerful.  The spirit of curse has a legal spiritual right to the space it occupies in the seeker’s spirit.  The seeker is literally in spiritual bondage. 

Sources of Curses

A curse is a supernatural edict enforced by a spirit being.  Every curse has a cause (or source); “so the curse causeless shall not come” (Prov. 26:2).  As we minister for the purpose of inner healing and come to believe there is a curse involved, there are three questions we need to ask:  (1) Is there a curse?  (2) What is the cause?  (3) What is the cure? 

Identified below are a dozen sources of curses.  Seekers can be under the influence of several simultaneously.  While some ministers consider a separate category altogether for generational curses (Ex. 20:5), in reality, all unrepentant sin on the part of our forefathers becomes a generational curse, particularly for the sin of idolatry. 

    1. Disobedience to God Brings Cursing (identified as personal sin curses): The Bible lists 37 groups of sins that result in curses of disobedience.   These curses cannot be removed without repentance and obedience:  “… if thou wilt not hearken unto the voice of the Lord … to observe to do all his commandments … all these curses shall come upon thee…” (Gal. 3:10).  (Additional scriptural passages referring to curses of the law include Deut. 27:15-26 and 28:15-68.)  Review the following:
      • Idolatry, false Gods (Ex. 20:3-5)
      • Disrespect for parents (Jacob lying to his father, being deceitful and falsely representing his brother, Esau—Gen. 27:19-27, and Joseph’s brother’s hating him, selling him to traders, and lying to their father about his whereabouts—Gen. 37)
      • Treachery, deceit, or betrayal against a neighbor (Prov. 17:13)
      • Oppressions or injustice against the weak and helpless (Prov. 28:27)
      • All forms of illicit or unnatural sex (Lev. 20:10-16)
      • Anti-semitism against Jews (Gen. 12:3 and 27:29)
      • Trust in man’s own strength (Jer. 17:5-6)
      • Stealing, perjury, etc. (Zech. 5:1-4)
      • Financial disobedience or stinginess toward God: “Will a man rob God? … Ye are cursed with a curse” (Mal. 3:8-9)
      • Forgetting the poor (Prov. 28:27)
      • Religious and dead works (Jer. 17:5)
      • All forms of disobedience to God’s laws
      • See a good example of a disobedience curse with Eli (I Sam 2:27-33, 3:12-14).
    1. Man Pronouncing a Curse on Behalf of God:
        • Joshua curses Jericho (Josh. 6:26); 525 years later, King Ahab is the recipient of the curse (1 Kings 16:34)
        • Noah cursed Ham and the people of Canaan (Gen. 9:25)
        • Priests pronounced courses on unfaithful wives. (Num 5)
        • David pronounces a curse on Joab and his descendants (2 Sam 3:29)
        • Paul cursed Elymas (Acts 13:11)
    1. Persons with Relational Authority:

Those who have parental, spiritual, or governmental control over us can curse us, as in the example of Jacob and his wife, Rachel: “Let the one who stole, die” (Gen. 31:32); it was Rachel who stole and later died.  These are sometimes called non-deliberate curses (for example, words spoken by people against others—but not with the specific intention to bring harm to the person) which can only happen when there is some relational connection between the one who curses and the victim, such as in the involvement of a parent for a child, a teacher, a pastor, or a soul tie.  (These words are usually negative and destructive words spoken—and even prayed—by people close to us with whom we have soul ties or who have authority over us, such as parents or typically elder relatives.) 

    1. Unscriptural Covenants: as in the tenets of freemasonry (Ex. 23:32), or unholy vows and covenants with darkness. (see the section on vows).

 5. Professionals Who Use the Powers of Darkness to Curse Others:

      • Deliberate curses placed by men and/or women, witches, or servants of Satan
      • Witches, soothsayers, sorcerers, spiritualists, etc. (Duet. 18:10-12)
      • Balaam, who was asked to speak against (curse) Israel (Num. 22:4-6)
      • Invoking Satan’s power to “place” a curse by someone who operates under Satan’s power results in a demon of curse with a name (generally, not just anyone can choose someone at random and speak a curse against them)
      • In order for the curse to be effective, there has to be some item or object that can be linked to the victim (used as an access point to the victim, such as personal belongings or hair clips—which sometimes are stolen and are frequently used in cursing rituals)
      • Sometimes an owned object is cursed and returned to the owner so that the demon of curse is able to operate directly against the victim through the accursed thing (defined more thoroughly under #7 below, “Accursed Things Curse”—nail clippings, hair trimmings, and blood are especially powerful through this means; photographs or dolls are also used)
      • By stabbing the doll or the photograph in specific places, the voodooist calls on and uses demons to induce identical symptoms in the body of the victim
    1. Territorial Curses: include areas such as homes, shrines, countries, regions, and towns (Dan. 10:13).  Places or homes become occupied by the presence of evil in a number of ways:  through curses, Satan worship, crime, violence, other sins committed there, objects therein that are occupied by the presence of evil, or by the presence of evil in those that inhabit the land or place.  A “place” can become “defiled” when someone there becomes involved in the occult (such as in participating in divination, sorcery, spiritualism, clairvoyance, witchcraft, or family ceremonies).  Other activities that can cause defilement of the place where curses occur include:  adultery, sexually perverted practices, rape, murder or attempted murder, sexual abuse, or satanic ritual abuse. 

Because these activities occur as a result of the choices and actions of those involved, it gives the powers of darkness permission or a spiritual right to claim the land and/or place for their purposes.  This is similar to what happens in our human spirit when we sin:  in essence we give the evil one permission to influence that part of our spirit.  To a less severe extent, people with evil spirits bring some evil with them and tend to leave some evil behind.  Visiting such places can result in contamination from the curse. 

In addition, for a more thorough discussion of territorial curses see the sections on “Setting Your Church Free” and “Healing Objects and Places.” 

    1. “Accursed Things” Curse: Bringing an abominable or accursed thing (accursed, as in “being under or considered being under a curse”) into your house (“Do not bring a detestable thing into your house or you, like it, will be set apart for destruction. Utterly abhor and detest it, for it is set apart for destruction”—(Deut. 7:26).  Coming under a curse occurs when one innocently does any of the following:
      • Takes objects into his possession in disobedience (Josh. 7:19-25, Achan admitted taking a robe and other spoils and brought death to himself and his family)
      • Takes an accursed thing devoted to Satan into his possession (Ex. 20:4, Deut. 27:15—making false idols, and Deut. 7:25-26—bringing a cursed thing in your house)
      • If you take an accursed thing you become accursed yourself (Josh. 6:18; also review the section on “Healing Objects and Places for a detailed listing of accursed things)
      • Accursed things include books, occult objects, games, souvenirs from lands under a territorial curse, art objects created by persons under curses, or objects from previous love affairs or travels. There is no innocent or safe dabbling in the occult.
    1. Some Alternative Medicines: The origin of any alternative medicine (for example, Reiki, Acupuncture, and similar alternatives) should first be studied carefully before allowing it.  Visits to witchdoctors or psychic healers will result in curses. Visits to psychics, spiritualists, may result in curses as well. We can open ourselves up to a curse even without our knowledge. 

 9. Self-Imposed Curses: the words we speak against ourselves.  For example:

      • Genesis 27:13—Rebecca, the wife of Isaac, shouted, “…upon me be thy curse” and she never saw her son again; she died prematurely.
      • Matthew 27:20-26—At Christ’s trial, the crowd stated, “His blood be upon us, and our children” (Jews have been persecuted the world over ever since).
      • 2 Sam 6:22-23–Michal, David’s wife, speaks against the Lord’s anointed and is barren.
      • Num 12: Miriam complains against Moses and is made leprous. Also examine the sections on “Healing Your Tongue” and “Healing from Vows and Death Wishes”—vows are self-curses.

 Examples of Self-Imposed Word Curses Include: vowels or declarations give the enemy the legal right to impose these curses on individuals…..

10. Mental and/or emotional breakdown:

      “It’s driving me crazy.” 

      “I just can’t take it any more.” 

      “He just drives me mad.” 

      1. Repeated or chronic sickness:

      “Whenever there’s a bug, I catch it.”

      “I’m sick and tired . . .”

      “It runs in the family, so I guess I’m next.”

11. Barrenness, a tendency to miscarry, or other related female problems:

      “I don’t think I’ll ever get pregnant.” 

      “I’ve got the ‘curse’ again.” 

      “I just know I’m going to lose this one; I always do.” 

12. Breakdown of a marriage and family alienation:

      “The palm reader said my husband would leave me.” 

      “Somehow I always knew my husband would find another woman.” 

      “In our family, we have always fought like cats and dogs.” 

13. Experiencing continued financial insufficiency:

      “I never can make ends meet; my father was the same way.” 

      “I can’t afford to tithe.” 

      “I hate those ‘fat cats.’  They always get what they want and it never happens to me.” 

14. Being “accident-prone”:

      “It always happens to me.” 

      “I knew there was trouble ahead….” 

      “I’m just a clumsy kind of person.” 

15. History of suicides and unnatural or untimely deaths:

      “What’s the use of living?” 

      “… over my dead body.”

      “I’d rather die than go on the way things are.”

16. Broken Vows:

Joshua made a vow not to attack the Gibeonites (Josh 9:19) which was broken by Soul.  The curse came in the form of a famine upon David.  (2 Sam 21:1-2).  Broken marriage vows can bring curses.

17. Witchcraft and Sorcery – Participation in witchcraft and sorcery always brings a curse which may include fear, poverty, and health problems.

18. Family or Generational Curses:

         Seekers who live in, or come from developing countries—such as Africa, India, Latin, or South America—may have been exposed to family curses or local gods of which they are totally unaware.  In many of these countries, babies are ceremonially dedicated to demonic gods through blood oaths at birth, and then again when they come into adolescence. 

            Many Christians are unaware that they (or their ancestors) have unwittingly made blood oaths with devils through a tradition they are required to keep—while they have only sought to be obedient to their parents in upholding these family traditions.  In many cases, these individuals would be disowned by their family if they failed to take part in these demonic ceremonies (in disrespecting the elders of their tribe and family). Yet most of these individuals will not even speak about these things or they are unaware that such things ever took place within their family line.  

            In referring to Exodus 20:5 (and 34:6-7; “And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.”) the curse to “the third and fourth generation” continues anew for every generation until it is repented of and broken.  Many African Americans (for example) are only 4 or 5 generations from their African heritage, and while they may now be dedicated and committed Christians, the curse of previous ancestors still claims them.  Examples of these curses can be found in the Chapter on Witchcraft.

Many individuals living in developing countries have ancestors who moved from rural areas into urban areas, carrying their spiritual baggage with them. 

Bewitching Others: 

The enemy does not have the right to afflict your life just because he wants to.  There must be open doors, either historically in your family trees or historically in your personal life in which we have wandered outside the parameters of obedience to God’s knowledge, provision or covenants.  No one can “bewitch” another just by looking at them.  However, if the person who is looked at thinks they can be “bewitched” then it may be possible. “For as he thinketh in his heart, so is he” (Prov. 23:7). 

Breaking Curses

For a curse to be broken the curse must be named, and if possible the source identified. It must then be renounced and the individual must come under the blood oath of Christ Jesus.  It is through the blood of Christ and the finished work of Atonement at Calvary that the seeker can be set free from curses, including blood oaths, witchcraft, and the curses associated with ancestral worship.  God made provision for this release with the divine exchange which took place on Calvary (“Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:  That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith”—Gal. 3:13-14). 

Jesus became a curse for all mankind.  He transferred to Himself the curses that we are under, as (at the Cross) He took upon Himself all sin.  However, one must appropriate the exchange by true repentance and renouncing ancestral sins.  Only then does the individual come under the cleansing blood of the Lord Jesus, after which the enemy no longer has any legal spiritual right to continue to work any generational curses.  These generational curses become null and void through Christ’s finished work and the new blood covenant made by Jesus.  The following steps are necessary in the process of breaking all kinds of curses: 

      1. Recognition: Identify the source of the curse, by name if possible.  The seeker may have inadvertently given legal spiritual ground—or a spiritual right—to Satan.  Ask the Holy Spirit to show you the root, cause, or link of the curse; it may be something in their possession or in their home. 
      2. Appropriation: Appropriate—take exclusive possession of—the Atonement of Jesus by faith (Duet. 21:23).  Jesus was made a curse (Is. 53:6) and the iniquity of all was laid upon Him (Is. 53:5).  Christ has redeemed us from the curse of the law (Gal. 3:13-14).  Have the seeker confess their faith in Christ and in His sacrifice on their behalf; confess their faith in Christ’s death and resurrection. 
      3. Establish Spiritual Authority: Make a declaration to establish spiritual authority over the curse.  (Read aloud the following scriptures:  (Prov 26:2, Luke 10:19, Gal. 3:13-14, Eph. 1:7, Col. 1:12-14, 1 John 3:8,). 
      4. Repent and Commit: Have the seeker verbally tell God they are sorry and they commit themselves to obedience (Jesus spoke to the man healed at the pool of Bethesda—“Behold, thou art made whole: sin no more, lest a worse thing come unto thee,” John 5:14; also, to the woman caught in adultery—“go, and sin no more,” John 8:11).  The seeker is to repent for every known sin (this is important).  Repent for those sins previously committed by their ancestors (identification repentance), even though they perhaps acted in ignorance. 

      NOTE:  If the seeker has followed all the recommended steps for each of the preceding chapters in this series, they may have already done these things. 

      1. Forgive: The seeker is to forgive every person who has ever harmed or wounded them, including the one who cursed them—if this person is known to them. 
      2. Renounce and Rebuke: Have the seeker verbally renounce generational iniquities and words and/or blood oaths spoken over their life or over that of their ancestors.  If this is not done, the enemy of their soul still has the legal spiritual right to oppress them according to the covenant recorded in Deuteronomy 27:15-26 and 28:16-19.  The seeker should renounce all contact with the occult committed by themselves and by their ancestors and cancel all legal grounds and spiritual rights previously given to Satan.  The seeker is to dispose of all contaminated objects, books, etc., in their possession and to rebuke Satan in the area of the curse; they are to tell Satan they don’t want this anymore, that their mind, as well as their body, is a temple for the Lord Jesus Christ.  In difficult cases, it may be necessary to repeat the renouncement three times (as sometimes the curse has been set in place by a witchdoctor who had the blood oath repeated three times). 

            Example: How vows work….

      1. John 13:37-38, Mark 14:30 Peter’s denial foretold
      2. Matthew 26:33-35 Peter’s vow
      3. John 21:15-17 …… Peter Restored
      4. Remove All Abominable Objects: The seeker is to remove all abominable objects from their home.  Refer also to the section titled “Healing Objects and Places.” 
      5. Pray the Blood of Jesus: To break the curse, pray to place the blood of Jesus between the one cursed and the one who initiated the curse.  If this proves insufficient, command the curse to give its name and cast it out, as is done with evil spirits.  Break all soul ties between the one who initiated the curse and the seeker. 
      6. Bless the One Who Initiated the Curse: Luke 6:28 tells us to, “Bless them that curse you ….  Romans 12:14 also states, “… bless, and curse not.”  In obedience to His Word, proclaim God’s blessings upon those who brought cursing. 
      7. Release and Resist: Curses of disobedience can only be broken by obedience (Mat. 16:12, Jas. 4:7). Be obedient
      8. Anointed Oil: If blessed anointing oil is available, it is beneficial to anoint every place on the seeker where the “healer” has “cut” them, as part of his or her witchcraft practice. Or, if they have been cut in private places, anoint a small corner of a handkerchief for them to touch the private places where they have been cut by the witchdoctor. 
      9. Barrenness: Many individuals who have been to a witchdoctor will experience barrenness or have sexual dysfunctions (male and/or female). Pray specifically that this curse be broken, that they may become fertile and dedicate their future offspring to Jesus. 
      10. Re-new Baptismal Vows: In some difficult cases, it may be necessary for the seeker to renew their baptismal vows by praying, “I turn now to Jesus Christ and accept Him only as my Savior. I put my whole trust in His grace and love.  I promise to follow and obey Him as my Lord and Savior.  It is in Jesus’ name that I pray.  Amen.” 
      11. Dagon: If the seeker struggles to be released from curses after all of the above, consider praying to break the curse of Dagon (1 Sam. 5) and offer the Prayer of Restoration and Regeneration (space does not permit a full discussion of this subject here

Before offering prayer to break curses, it would be beneficial to have the seeker read the section on “Healing from Generational Influences” and to follow the suggestions in that section on completing a genogram.  The genogram may help identify possible curses and their root causes.   No matter if you have prayed parts of this prayer previously, God won’t mind the repetition.  We want to make sure that every open door is closed.

Divorce

In the beginning, God created Adam and Eve and intended they be joined together as husband and wife: “Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh” (Gen. 2:24; also Mark 10:6-9).  Paul informs us that God’s intentions for the marriage relationship between husband and wife could be used as a picture of God’s intentions for the relationship between Jesus and His church (Eph. 5:23).  In addition, God gave humans free will; then Satan entered the picture and he has been working to end God’s design for the marriage relationship ever since.   Mal 2:16 says God hates divorce. 

Additional Issues and Concerns

 Marriage is a spiritual covenant between God and the marriage partners and it is taken very seriously by God. God intended that there be only one marriage (Gen. 2:24, Mark 10:6-9).  Godly soul ties are created through the covenant of marriage. 

    1. Divorce is not within God’s original design and, therefore, He considers it sin. Spiritual laws are violated in the practice of divorce (Mat. 5:32). 
    2. There are three easily-identifiable justifications for divorce within the scriptures: (1) adultery and fornication (Mat. 5:32), (2) an unbelieving spouse who leaves the relationship (1 Cor. 7:15) or a spouse who has been cheated on and has not sinned by divorcing the guilty spouse, is free to remarry without sin (Mat. 5:32), and (3) while abandonment or sexual sin on the part of either party is clear justification for divorce, other passages (such as 1 Cor. 7:2-5) suggest a spouse is not under bondage to stay married to a person who violates the vows of rendering due benevolence, that is those who have been physically or verbally abused.   
    3. The issue—scripturally—is not “what was the reason for the divorce” but whether or not either spouse has sex with someone else after the divorce, which the scripture calls adultery (“whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery”— 5:32).
    4. When adultery happens, God’s “two shall become one flesh” plan (Gen. 2:24) becomes confused, polluted, and broken. When this plan is broken, it provides an entry point for the powers of darkness. 
    5. Ecclesiastes 5:4-6 suggests that a curse of divorce may be set in motion by breaking a vow with God (and marriage is a vow).
    6. Deep wounds of rejection, anger, and abandonment may remain after the broken relationship.
    7. Soul ties remain between the couple until these are spiritually cut.
    8. The Good News is that God in heaven sent his Son Jesus to die on the cross for us so that we might be forgiven of every sin (Matt 12:31) (including divorce, sexual sin, or adultery by remarriage), washed clean by the blood of Jesus, and renewed in relationship to Him by the power of the Holy Spirit. 
    9. The focus of healing from divorce should not be on trying to determine whether or not sin was committed through this experience but on asking for forgiveness where due and accepting the grace and forgiveness of our loving Father.

Prayer for Healing of Divorce

The petitioner should follow these steps:

    1. Ask God’s forgiveness for your part in the divorce (it is seldom one-sided).
    2. Ask God’s forgiveness for any sexual sin that happened before or after the divorce.
    3. Ask God’s forgiveness for any sins because of remarriage.
    4. Healing from divorce requires total forgiveness of the former spouse.
    5. Pray that the part of you that remains with your spouse be loosed.
    6. Pray for inner healing for the feelings of rejection, anger, or abandonment.
    7. Pray to break the soul ties created by the former union with the sword of the Spirit.
    8. If the person is now unmarried, pray they can remain celibate so as not to commit sexual sin.
    9. If the person has remarried, pray God will recognize the current relationship as the original one designed in heaven with all the rights, privileges, and blessings of the two becoming one flesh covenant agreement.
    10. Pray God will bless the union and the family, in Jesus’ name.

Inner Healing Required

Notwithstanding the adultery questions involved here, there will almost always be a need for inner healing for feelings of anger, betrayal, abandonment, hate, bitterness, and rejection that may result from a divorce.  More about inner healing can be found on the section “Healing of Hurts, Emotions and Memories”.