a Christian be affected by a curse?
There is much
controversy and contention about many teachings in the Christian Church.
The subject of curses is one of them.
Can a Christian be affected by a curse or not? Is our belief concerning
this subject essential as regards our salvation and fellowship with other
Christians or is it a non essential topic where Christians who cannot see eye to
eye on this subject should agree to disagree and live in peace?
This article is to help the believer
form his/her own view and is not intended to dictate the issue.
There is an article included by Jessie Penn-Lewis, which, although
everything might not be agreed with, it gives some understanding of this
The Bible says, “a curse undeserved
shall not come” Proverbs 26 v 2 and also in Numbers 23 v 7 Balaam says “How
shall I curse whom God have not cursed”
We remember the story of Balaam,
where he tried to curse the Children of Israel yet God would only let him bless
them. You cannot curse what God has
blessed. However the story
doesn’t end there, it is not long afterward that the curse that Balak asked
Balaam to pronounce against the Israelites actually came to pass resulting in
much slaughter throughout Israel. (See Chapter 25 of Numbers).
Later still after God had mightily blessed them at the battle of Jericho,
when it came to the small city of Ai, the people who were blessed came under a
curse, or as God put it “they have made themselves accursed” Joshua 7 v 12.
God’s people, who God had blessed had made themselves accursed.
They had an accursed thing in their midst and therefore needed to repent
and destroy it. So the people that
God had blessed were now affected by a curse.
It is possible to curse a people who
were under the blessing of God? The emphasis of course is that they ‘were’
under the blessing of God and therefore couldn’t be cursed but now they have
made themselves accursed.
What about Christians?
In Revelation chapter 2 v 12 we have
the letter sent to the angel of the assembly in Pergamos. Pergamos is a place we don’t hear much about, but it was
the place where Satan had set his throne up.
It is quite obvious that Satan is against the people that God is
blessing, so right here in Pergamos he infiltrates the church with the same idea
or spirit that was behind Balaam’s mischief. There were people in the Church at Pergamos who were doing
the same thing as Balaam did, causing the people to lose the blessing of God and
to ‘make themselves accursed’.
All the blessings of God are in
Christ and received by faith. A
curse cannot possible come to anyone who believes and puts their trust in Christ
and walks by faith. Anything that
is not of faith is sin.
If we walk not in faith but bring
ourselves under the law or trust in the arm of flesh, then we are under a curse
(see Galatians chapter 3 v 10). If
we are deceived by Satan and become licentious in our living we ‘make
This next portion is taken from
“The Conquest of Canaan” by Jessie Penn-Lewis
WE have already seen why the
destruction of the Canaanites was to be so merciless. Brief reference has been
made to the fact that Jericho was the accursed city, and that any of the
Israelites touching anything in that city came under the curse that belonged to
it. Now I wish to enlarge upon that thought, and from it proceed to show you
what is meant by our Lord Jesus Christ bearing the curse on Calvary. Christ has
indeed borne the curse for us, but in order to get a clear understanding of that
far-reaching truth, one needs to compare Scripture with Scripture. With this in
view we will turn first of all to the curse of Eden, as given in Genesis 3:14,
"The Lord God said to the serpent, because thou hast done this, cursed art
thou above all cattle".
The order of God's dealing with Adam
and Eve and the serpent, is worthy of notice. First, He spoke to Adam, "The
Lord God called to the man, and said to him, Where art thou?" Second, He
called to the woman, "The Lord said
to the woman. What hast thou done?" Third, He
turned to the serpent as the first cause of sin, and said, "Cursed shalt
thou be". This order is reversed when God pronounced judgment upon them.
First the judgment was upon the
serpent, who was cursed as the first cause, and the
first in order; then He turned to the woman, and although she had been deceived,
she was told she could not escape the consequent suffering; and lastly the man
was told, "With the sweat of thy brow shalt thou eat bread". The order
in which God addresses the three, first the man, then the woman, then the
serpent; and the reversal of it in the pronouncement of judgment, first the
serpent, then the woman, then the man, is very remarkable and suggestive.
It is equally remarkable to notice
that, because the woman was deceived by Satan, and was not a willful
transgressor, she was chosen as the means of his defeat. Paul points out in his
letter to Timothy that Adam's transgression was willful, that is, fully knowing
he was doing wrong, and that there would be resulting consequences; he was not
therefore chosen for the undoing of the serpent's work, but was given the part
of toiling at the cursed ground for material sustenance. The woman who had been
deceived innocently was chosen to
produce the promised Seed, which
should bring about the absolute defeat of Satan.
In this we may learn the lesson that
God will turn the very devices of the enemy against His children into weapons
for his defeat. Willful transgression brings the judgment of God upon it, even
though the transgressor is forgiven, but every
single thing in which Satan may have deceived you, as
an innocent victim of his wiles, can become the very cause of his defeat. May
God give you that comfort, through this glimpse into the fall in Eden,
especially those of God's children who have been deceived by "supernatural
manifestations" which they afterwards found were not of God; and who have
fallen into depression, darkness and despair.
Eve was innocently deceived by the
serpent, and then in His grace God promised that through her should come the
very defeat of the one who had deceived her. Yes, God can turn the very devices
of the enemy into a weapon of victory over him.
Again, in your past life, you may
have taken some step which you afterwards discovered was the result of deception
in guidance. You thought you were doing the will of God, but later you found
that you had been misled by the enemy.
Be of good comfort, God can lead you
back into His safe pathways, and He can use that very misleading for greater
personal safety, and effective service.
I have in mind a true servant of God
who is now in bitterness and darkness, because some years ago he believed that
God planned to use him in a special way for some great blessing in a Mission
Hall in which he was a worker. Alas! The
enemy side-tracked him, and to-day he is in darkness,
grieving that he missed the will and purpose of God in his life at that time.
Children of God, do not grieve over any step which you now think to have been
out of the will of God in past years; because, if you acted honestly, truly,
sincerely believing that you were really following the Lord, and it was not
until afterwards you found out that it was not the Spirit of God at all, but a
deceiving spirit of Satan; instead of giving way to despair and depression, just
take comfort that God will use you on that particular point to defeat the
devil in his attempt to mislead others. When I learn from a soul of any such
deception, and of the doubt and conflict which Satan brings to them as a result
of it, how thankfully I tell that soul that the very point of deception will
become a weapon for use against the deceiver in helping other souls out of
Here you have it in the
Scripture—Eve deceived, and then chosen to be the mother of the Seed that
should bruise the serpent's head.
Yes, every single thing in the past,
where you have been honest and true and sincere, and yet misled by the enemy,
can be turned to his defeat. (See, for example, Luke 22: 31, 32.)
Now let us look at the curse which
God pronounced in Eden. "The Lord said to Adam, cursed shall be the ground
for thy sake." The curse was pronounced upon the serpent, and upon the
ground. If we turn to Genesis 8: 21, we shall find a precious word in regard to
the latter, where we see that, when Noah came to the new world, carried to it in
an ark upon the waters of judgment, the Lord took away the curse from the
ground. When Noah came out of the ark he built an altar, and it is written that
"the Lord smelled a sweet savour, and the Lord said in His heart, I will
not again curse the ground any more for man's sake, for that the imagination of
man's heart is evil from his youth; neither will I again
smite any more everything living as I have done".
So apparently, in the new world, clothed with beautiful fresh verdure and
brightness, the curse on the earth itself was removed.
Then there comes a painful story in
Genesis 9: 25, of what happened in the new world to the very one who had led his
family out of the old into the ark. Noah was drunk, and when he came out of his
drunkenness, he said, "Cursed be Canaan". Into the ark with Noah had
gone his three sons, Shem, Ham, Japheth, and Canaan was the son of Ham, and the
grandson of Noah. In one of the Minor Prophets there
is a reference to Canaan (Hosea 12: 7, A.V.m.) as one
who "loveth to deceive"—his very name "Canaan" meaning
this, which seems to show that Canaan had something to do with the disgraceful
condition of Noah, and that Ham "abetted".
In Habakkuk 2: 15, we read again,
"Woe unto him that giveth his neighbour drink, that putteth thy bottle to
him and maketh him drunken also", the whole verse seeming to refer to the
episode connected with Noah, and his son, and grandson. Both passages taken
together, with the action of the sobered Noah toward his grandson Canaan, seems
clearly to show that in some way Noah was deceived into the condition he fell
into. Eve was deceived in Eden by the serpent; and now once more the arch-enemy
of God and man gained a fresh advantage on the newly cleansed earth, by
deceiving the man who was the head of the new government, through the agency of
some in his family.
The curse came upon Canaan—the one
loving to deceive—and through him upon the Canaanites, who afterwards were to
be driven out of Canaan by the Israelites: "Canaan begat Zidon his
first-born, and Heth, and the Jebusite, and the Amorite,
and the Girgashite, and the Hivite,
and the Arkite, and the Sinite, and the Arvadite, and the Zemarite, and the
Hamathite; and afterwards were the families of the Canaanites spread
abroad" (Genesis 10: 15-18).
Here we see the history of the
enemies of Israel—the Canaanites, who came under the curse declared due to
Canaan, by his grandfather Noah. Noah the patriarch was the head of God's new
government for the new world, cleansed by the flood. Canaan, his grandson,
apparently led him to drink, and when he came to himself, by the Spirit of God
he pronounced the curse, declared to be on the serpent, as
now coming upon Canaan; and from and through Canaan's
descendants came the entry of the satanic forces in rampant power throughout the
world. Or, we may say, that in the new world after the flood, Ham and his son Canaan, became
the channel for the working out through men of the
curse pronounced on the serpent, and all who identify themselves with him, by
yielding to him to carry out his will.
The curse upon Satan has never been
taken away. The curse that came upon the Canaanites was the result of their
being given up to satanic powers, right from the time that Canaan had the curse
pronounced upon him by Noah. Hence the condition of the Canaanitish races in the
days of Joshua, who was commanded to drive them out from Canaan. The satanic
powers wrought in them, and through them, from the days of their forefather
Turning from the history of Ham and
Canaan with their descendants occupying Canaan, we may trace the line of the
godly seed of Shem, and find them gathered together at Sinai, where God gives
them the law as a nation. Afterwards we find Moses commanded to recite to them
the curse that would come upon them, if they broke that law; and THAT CURSE HAS
NEVER BEEN LIFTED. It runs in a continuous line with the curses that precede
it—first the curse pronounced upon Satan,
then that curse running into that of the Canaanitish
races, and manifested through their sorceries and spiritualism; and finally the
curse of the law to be realized in Israel's disobedience, pronounced when God
took the godly line of
Shem, and gathering them at Sinai where the law of the
Lord was given, rehearsed through Moses those awful curses upon all who broke
His law (Deuteronomy 28, 29).
We find, therefore, three sets of
"curses" in operation in the world; (1) the curse on Satan pronounced
in Eden, and never annulled; (2) the curse on the Canaanites through their
forefather Canaan, bringing upon them the judgment
through Israel; and (3) the curse on
all who broke the law of God, given at Sinai, which abides, as we shall see
further on, until this day.
To the curse on the devil we say,
"Amen, so be it"—may it be carried out to its end. To the curse of
God upon all the works of Satan, manifested through all who identify themselves
with Satan by dealings with familiar spirits, again we say,
"Amen"; but there is the curse of God upon
all who break His law—what shall we say to that? As you read these curses as
set forth in Deuteronomy, you will do well to study them in the light of his
message. Moses, representing God, had
to stand before Israel, and pronounce God's curse upon
all who broke the law given through him at Sinai. During that period of 1,500
years of Old Testament history which follows the events of Sinai, neither in any
other period since—apart from the finished work of Calvary—has that curse
ever been lifted. That "curse" stands to-day, as it stood in the days
of the Apostle Paul, who wrote to the Galatians (ch. 3: 10):
"For AS MANY as are of the works
of the law are under a curse, for it is written. Cursed is every one that
continueth not in all things that are written in the Book of the Law to do
In this passage we come further down
the centuries and nearer to ourselves than Sinai. Note that the Apostle writes,
"As MANY as are of the works of the Law," i.e., as many as rely upon
their keeping of the law of God, "are UNDER A
CURSE, for cursed is every one that continueth not in
all things that are written in the Book of the Law to do them". Is there a
soul that will rise and say that he keeps absolutely, without one jot or tittle
being broken, all God's law given at Sinai? If not, you are under the curse of
that broken law, as stated in Deuteronomy 27. This was the way Paul brought
souls to see their need of Jesus Christ, through conviction of the curse of the
In relation to these words, Paul says
that God "shut up all. . . under sin" (Galatians 3: 22, R.V.), so that
no one can find a way of escape which will enable him to say that he is not a
sinner. James says if we offend in one point we are guilty of all, so that one
single point of the broken law brings us under
the curse of the law. What hope is
there for Jew or Gentile? For Paul's readers, or for us? Here Calvary comes
in— God's remedy. The apostle wrote, "CHRIST 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".
All who do not accept the Lord Jesus
Christ as their substitute are under the curse of the law? Christ was made a
curse for us on Calvary's tree, but the curse on Satan remains, and the curse of
the broken law on all who stand on
their obedience to it; but the CURSE
is REMOVED AT CALVARY FOR ALL WHO WILL ACCEPT THE SUBSTITUTE PROVIDED BY GOD.
Calvary is the one and only spot
where we get away from the curse of God. There is no curse there. You escape the
curse of Satan, and the curse on sin—you escape in Jesus Christ.
You escape the curse of the broken
law upon you by believing into Jesus Christ—into Jesus Christ, buried with
Him, planted into Him, put into Him. Outside of Him you are under the curse of
the law, in Him you are free from the curse; for the curse was on Him. Deeper
still than this the words carry us, "Cursed is he that hangeth on a
tree," for it shows us how the curse came upon the old creation. Will you
say "Amen" to that curse upon the old creation which Christ carried to
the Cross? He bore the curse for
us, even God's curse of the broken
law was upon Him, and in Him alone you are free from it. Christ was made a curse
for us, and all are under the curse except those who are in Jesus
Christ—planted in Him! The way of experimental freedom from the curse upon
sin, is, of course, by our identification with Him who bore the curse of sin, as
we reckon His death ours; and we obtain a victory over Satan, and his power,
just as the Israelites did at Jericho, by not touching the "accursed
Have you ever taken the position that
is yours in Christ towards Satan, and his accursed doings, in which you may ask
God to fulfil His curse upon them? When Satan attacks you, You may remind him
that God's curse is upon him, and he will
flee away. Do not forget that which is written about
the serpent, "The Lord God said, Cursed art thou".
Let us turn to instances in the Bible
where we may see clearly how God's servants, as His representatives, pronounced
or declared the curse of God upon all actions that bore upon them the marks of
the work of the enemy. First of all, there was Noah. When Noah awakened, and
found what was done unto him, he said, "Cursed be Canaan," thus
voicing the curse of God upon Canaan's deception of him, because its source was
Satan. If you are "joined to the Lord", and
truly standing with Him, and in Him, against the
powers of darkness, if you deeply realize that God's curse is upon sin and
Satan, you can, as united to Jesus Christ, voice His attitude to both.
Then we find Moses, the man of God,
declaring God's curse on all who broke the Law of God, because he stood as God's
representative against sin.
Then there is Deborah! What did she
mean when she said, "Cursed be Meroz, said the angel of the Lord, curse ye
bitterly the inhabitants thereof, because they came not to the help of the Lord
against the mighty" (Judges 5: 23). We read
that Deborah "judged Israel" at that time
(Judges 4: 4), and the men of Israel went up to her for judgment, because they
saw that she had spiritual insight and discernment given to her of God. Why did
she speak such words about Meroz?
Because she saw that those in Meroz were taking the
side of Satan—as the god of this world at the back of all sin and wrong—and
she was only the voice to declare that "the angel of the Lord" had
said that the curse would come on them;
because by their apathy and inactivity in a time of
crisis for Israel, they had practically taken sides with Satan, and not with
God. It did not mean that Deborah "cursed" Meroz, but her utterance
was the result of her spiritual insight, for she saw, what is really true also
to-day, that in a time of crisis for country or Church, neutrality is not
possible; and holding back "from taking sides" when enemies are at
hand, is a selfish apathy which can only be instigated by Satan; and hence it
must bring upon the souls who do it the curse belonging to Satan.
Because these "leaders"
stood with God in righteousness, they had the view of God upon the real causes
of things, and, of course, saw and spoke from God's standpoint. Noah foretold
the curse coming on Canaan—carried out in truth by
Israel; Moses had been shown in the Mount by God
Himself, that all who broke the Law would come under the curse on the serpent,
and so he had to declare it faithfully; and Deborah saw that the curse would
come upon the people who shrank
back from suffering for righteousness sake, when God
needed them to stand with Him against the foes of His people.
Again, when Moses said that he was
putting before Israel "blessing" and "cursing"—blessing if
they would obey the Law and cursing if they broke it—it was not merely Moses
pronouncing it. He was acting as God's representative,
declaring what it would be, and the people, knowing
this, said, "Amen"—so be it, or "so let it be". These very
words have come to pass to the Jews as a nation, and they have been scattered,
driven, hunted, and sent from place to place, and
for the sole of their feet they have had no rest.
Israel also as a nation confirmed the curse upon them at Calvary, when they
said, "His blood be on us, and on our children," when they might have
been set free from it, had they accepted Him who was bearing the curse as the
One given of God, to bear
the sin and the curse of the whole world.
These solemn facts are not clearly
seen by many of us, and so we put the emphasis on love and forgiveness, and do
not realize that these things are written in the Book by which we shall be
judged; and that the only place for love and forgiveness is at Calvary.
Judgment, cursing, wrath and terrible retribution upon sin and Satan must be
faced, away from the place called Calvary.
Do you remember Elisha, and the bears
and the children, when he "cursed them in the name of the Lord" (a
Kings2: 24)? That was a strange thing! Was it not a lesson of rebuke to those
who mocked the men representing God, that brought about this terrible dealing; a
lesson not to trifle with the God who is at the back of those who speak in His
Then we may think of Jeremiah, who
said, "Cursed is the man that trusteth in
man" (Jeremiah 17:5), and "Blessed is the
man . . . whose hope the Lord is" (Jeremiah 17:7). Why not have said,
"Poor man, that trusteth in man"? Why say
"Cursed" be the man? Because in the light of
God the working of the law was inevitable—the "curse must come on those
who trusted in man instead of God, and God's blessing with His richness of life
on those who made the Lord their trust". Upon whom, then, do you place your
Was Jeremiah pronouncing a curse? No,
he was only declaring what his spiritual vision showed him, that if man trusted
in man, then the curse of God which rested on Satan would come on him, because
of identification with Satan's own attitude of turning away from God, the
very sin into which he beguiled the first Adam.
Again, Jeremiah said, "Cursed be
he that doeth the work of the Lord negligently" (Jeremiah 48: 10); that is
to say, badly, slovenly, carelessly. It simply means that no work that you can
do "for the Lord" will He prosper to make up for laziness!
The "curse" must work in connection with it, and a blight come
upon it. God's will is done in heaven with alacrity and care.
He will not send the Holy Spirit to
co-operate and bless what you do carelessly, and without your whole heart. You
say that your work is only a trifle, so poor that it is not worth noticing; but
there is no "trifle" in God's sight. If
you are careless in small things you will be careless
in great. There are many who are asking God's blessing who are too lazy to do
His work thoroughly, and in a manner that will bring God's blessing. God works
no miracle to spare us
labour and toil (i Thessalonians 4: io-i2).
It has been said that "holiness
and hard work" must succeed, and it is true. Holiness is necessary, and
must be counted first in importance; but it needs hard work with it. If you want
God's blessing, be absolutely faithful in that which is least, and do "the
small things" as thoroughly as the great ones, for the small things may
turn out to be the great ones in the end.
Turning to the Book of Malachi, we
read, "Ye are cursed with the curse; for ye rob Me . . . in tithes and
offerings" (Malachi 3: 8-9). Here we find the curse mentioned again (with
the emphasized "the" of the Revised Version), this time in
connection with the question, "Will a man rob
God?" And the lesson again seems to be that there is a law of God operative
since the time of the fall in Eden, that brings in sore judgment the working of
the curse upon any wrong attitude to God. Was it Malachi pronouncing it? No,
just as with all the other "prophets" or "representatives"
of God, he declared what God revealed to him. Religious Israel was "cursed
with a curse", because they robbed God by with-holding what was due to Him.
Turning to the New Testament for
light for the Gospel dispensation, we have the remarkable passage in the
eleventh of Mark where the Lord Jesus cursed the fig tree, and the disciples
said to Him, "Rabbi, behold the fig tree which thou
cursedst is withered away" (Mark 11:21). And the
Lord replied, 'Ye shall not only do what is done to the fig tree . . . but ye
shall say to this mountain, Be thou taken up ... it shall be done" (Matthew
21:21). The withering of the fig tree was the effect of the curse.
"YE SHALL NOT ONLY DO WHAT IS
DONE TO THE FIG TREE!"
It is remarkable that this incident
is mentioned in connection with some teaching on prayer: "Verily I say unto
you . . . SHALL BELIEVE THAT WHAT HE SAITH Cometh to pass . . .therefore I say
unto you all things, whatsoever ye pray and ask for, believe that ye HAVE
RECEIVED them, and ye shall have them" (Mark n: 23-24). And "ye shall
not only DO what is done to the fig tree!" The praying was described as
"doing" when it accomplished mighty things, and the
"speaking" was "doing" too. The Lord "cursed" the
fig tree—it withered.
Was it that He co-operated with, or
set in motion, so to speak, the law of the curse working in the world? At least
the truth is clear: the believer is authorised by these words of the Master to
say, in prayer, concerning everything that Satan instigates and works through,
"May the curse of God come upon all
things that have their source and inspiration from the
god of this world", whether secular or apparently religious.
When you look out with clear
spiritual vision, how much you see of work that will not stand, for it is only
built upon the sand. Why not go to God, and say, "Oh, Lord, it is just like
the fig tree, let it wither away!" Have you seen any
religious "fig trees" with only leaves and
no fruit? What have you done when you have seen them? Turned away, and said,
"How sad!" Why have you not gone to the Lord, and said, "Lord,
wither the 'tree', so that the workers are not deceived"? That is the thing
to do. Not going to others, and talking about it, but going to your knees, and
asking the Lord to wither what is there that needs to be withered, and to
strengthen what is of God.
Pray as you go about, "Lord,
strengthen what is of God, blight and wither whatever Thou seest can be
withered!" The Lord said, "Ye shall not only do what is done to the
fig tree"—for that is really a small thing—later on you will see a
"mountain!" If your faith has reached to the point which withers a
fruitless fig tree, you will be able then to deal with the "mountain",
and SAY, "BE THOU REMOVED . . . and it shall be done!" "If ye
have faith and doubt not" (Matthew 21: 21)—if you know that God is at the
back of the word, there will be no doubt in your heart.
Christ did not wither the fig tree
out of vindictiveness, nor out of resentment, nor out of revenge; but He did it
probably to show His disciples the working of a law. Neither are you to pray for
the withering power of the curse to come upon
"empty leaves", because
they are a trial to you; but your prayer must arise from that spiritual purity
which comes from union with the reigning Christ, so that you may do the works of
Further, we have just a glimpse of
the same deep insight into the working of the curse, as declared by Paul, when
he said, "If any man preacheth unto you any other gospel than that which ye
received, LET HIM BE ACCURSED!" (Galatians
1:9). The Apostle had clear vision what would come to
the man who turned aside from the Gospel of Substitution—the Christ bearing
our curse for us. If they will not believe that Christ bore the curse for them,
then they are bound to remain under the curse and be accursed; for they are
under the curse of sin, and identified with the curse on Satan, because they are
blinded by him, and taken captive by him.
What solemn words to speak, "If
any man preacheth unto you any gospel other than that which ye received, LET HIM
BE ACCURSED!" It is the revelation again of the law of the curse, and the
only hope of escape at Calvary. If he will not have Christ as the curse for him,
then he comes under the curse for himself. In
truth the curse is already upon him, and it is only
awaiting the outworking of its blighting results. Think of the man who preaches
other than the gospel of the Cross of Calvary! It is a blight in itself to
blight other people's lives with falsehood, which ends them in a hopeless
eternity. It is a blight to have
the Christians in other lands turning aside from the
atoning work of Jesus Christ, because men in England preach "another
gospel" than the gospel of Calvary. It is an awful thing for preachers and
ministers to deepen the curse on men by failure to preach the one Divine gospel
of the Cross of Christ. "Let him be accursed'." Let the curse he will
not see is upon the Lamb, come to its fruition in himself! God's Word has
declared it, and shows us that these things are working to-day, whether we see
them or not.
Now we can understand why the Lord
said, "Depart from me ye cursed into everlasting fire" (Matthew
25:41). In the description given in Matthew 25 of the judgment of the nations
which shall take place when the Son of Man is come, now we can see beneath the
surface of what is written, that their indifference to "the least of these
My brethren", was not merely a turning away from the suffering and needy
ones, but a turning away from their Lord, and a turning to and identification
with the accursed one—the deceiver of the whole inhabited earth.
There will come an hour when
"There shall be no more curse" (Revelation 22: 3). Satan will then be
in the lake of fire. There will always be the curse amongst men as long as Satan
is amongst them. Mankind cannot get rid of it until they get rid of him. There
is nothing said in this Book that warrants the idea that he will be redeemed. Do
not delude yourselves with that lie of Satan's. There is no hope given that the
curse upon him will end in anything else than the lake of fire, with the false
prophet and the beast he has energised. If any of you believe that Satan will be
redeemed, you are believing a lie that has come to you from deceiving
spirits—a lie from the pit. The many doctrines that are abroad to-day must be
brought to the standard of the Word of God.
When your eyes have been opened to
see what the devil has done from Eden downwards, and is doing in the world
to-day, there will rise from the depths of your spirit—where God
dwells—nothing less, nothing else—than an "AMEN" TO THAT CURSE
pronounced in Eden upon Satan, and all his hosts of darkness. Those of you who
know what the attacks of the powers of darkness mean, if you would use a mighty
weapon against them, say—as you stand on the ground of Calvary—"one
thing is certain, and it is that you are under the curse of God". Thus you
would seize an effective weapon to wield against them. Say, "IT is WRITTEN
. . . CURSED SHALT THOU BE!" Part of the fulfillment of that curse is on
the horizon, for the hour is drawing nigh when the prince of darkness, "the
old serpent," "he that is called the devil and Satan," "the
deceiver of the whole inhabited earth,"* shall be cast into the pit.
What we need at this time is an
infallible weapon for victory. That available weapon, blessed be God, is first
to be found in the Gospel, that you escape from the curse in Calvary's Cross,
and as you avail yourself of it you can say to the powers of darkness, who are
under the feet of the ascended Lord, "In the name of Jesus, I say 'Amen' to
God's curse on you. 'Get you hence'."
Servants of God, go back to your
place of battle, and clothed in the whole armour of God, strengthened with might
by the Spirit of God, use the truth. Lay hold of the weapons of war prepared for
use, and stored in the armoury of the Written Word; that "by them thou
mayest war the good warfare" (1 Timothy 1: 18); and through the Scriptures
inspired of God, be "furnished completely unto every good work".
Praise God for Calvary! Christ hath
redeemed us! Yes, "Christ hath redeemed us from the curse of the Law, being
made a curse for us" (Galatians 3: 13). f "Thanks be unto God who
giveth us the victory through our Lord Jesus Christ!"
"And they overcame him because
of the blood of the Lamb, and because of the word of their testimony; and they
loved not their life even unto death" [Revelation
(From, Conquest of Canaan by Jessie Penn-Lewis)
This next portion is from Andrew
"The Cross and the Curse are
inseparable (Deuteronomy 21: 23; Galatians 3: 13). To say our old man has been
'crucified with Him', 'I have been crucified with Christ' . . . means this: I
have seen that my old nature, myself, deserves the curse; that there is no way
of getting rid of it but by death: I voluntarily give it to the death ... I give
my old man, my flesh, self, with its will and work, as a sinful accursed thing,
to the Cross. .
"The way in which this faith in
the power of the Cross, as at once the revelation and the removal of the curse
and the power of the flesh works, is very simple. ... I begin to understand that
the one thing I need is: to look upon the 'flesh' as God does: to accept of the
death warrant the Cross brings . . . to look upon it, and all that comes from
it, as an accursed thing. . . ." (The Spirit of Christ. Rev. Dr. Andrew
In conclusion I would say that
sickness and disease are all part of the curse.
To say a Christian cannot be affected by the curse is to say that a
Christian cannot get sick. That is
living in an ideal world, Christians can and do get sick for many reasons.
What triggers the curse in a persons life can also be many reasons.
Paul warns Christians to have put on, once for all, the whole armour of
God, therefore we must never, ever neglect it.
Peter warns them that their adversary the devil walks about seeing whom
he may devour.
Is it right then to ask God to remove
or break the curse over a persons life who is sick?
If I feel sickness attacking my body
I will often say, “sickness you have no right to me, I plead the blood of the
Lord Jesus Christ which was shed on Calvary’s tree. I am redeemed by the blood of the Lamb, redeemed from the
curse of the law, you can have no part of me. I rebuke you in the name of the
Lord Jesus Christ”. This is
similar to asking God to break the curse on someone’s life. Many people use different methods based on the same truth.
Jesus Christ dealt with the symptoms
directly and in dealing with the symptoms He automatically dealt with the cause.
Paul had a problem (thorn in the
flesh) that he asked God to remove. However
there was a reason that God allowed it to stay, but He said “My grace is
sufficient for you for My strength is made perfect in your weakness”.
I believe people do go to extremes
with every subject in the Bible, however there is also a correct balance that we
need to find otherwise we will be guilty of also going to extremes, the opposite
Generational curses is one aspect of
this subject that I was going to leave alone, for everyone to make their own
decision. However as it is one of
the most contentious aspects of the subject I have decided to add a few
My first instinct is that
generational curses can have no effect on Christians.
When we are born again and ‘in Christ’, we become a brand new
creation, old things are passed away, all things are become new and all things
are of God (2 Corinthians 5 v 17-18). Diseases
that run in the family have no right to touch a child of God.
Just because a parent or grand-parent suffered from a certain condition
does not mean that it automatically has the right to inflict the child.
If a child is born again then the affliction has no right to touch the
We must however take into account
certain scriptures. Jesus said in
Matthew 12 v 43-45, that when an evil spirit goes out of a man, it eventually
returns to see if it is possible to re-inhabit its old home.
If it finds it swept clean but empty it finds seven spirits worst than
itself and repossess its home.
I imagine that curses can be similar.
Proverbs 26 v 2 says, “As the bird by wandering, as the swallow by flying, so
the curse causeless shall not come”. This
gives the impression that curses are like birds that flutter and fly around
hoping for a place to land, if there is no place to land they wander round.
When a child of God has swept the place clean, the ‘birds’ scatter,
but soon they return to see if there is anywhere to settle.
Temptation also comes round at
certain times to see if it can get the Christian to fall and become discouraged,
allowing the enemy to oppress him and eventually open the door for the curse. When a Christian sees the
improvements in his life and feels at last he is growing strong and has now got
beyond that old sin that easily beset him, that no longer is he affected by it,
then sure enough the old temptation makes a comeback. If we resist then it will
eventually go away for a season. I
do say eventually and not immediately and for a time only.
Until Jesus Christ returns and our bodies are redeemed then temptation
will keep coming back to try again.
God has given us a safety net for these times, 1John 1 v 9 says, “If we
confess our sins, He is faithful and just to forgive us our sins and to cleanse
us from all unrighteousness”. Also
1 John 1 v 7 tells us that the blood of Jesus Christ, God's Son, cleanses us
from all sin. Revelation 12 v 11
says that they overcame him (the accuser of the brethren), by the blood of the
Lamb and the word of their testimony.
Why is temptation allowed to come
back to try us again? Well, for
whatever the reason, one thing we must know is that when sin aboundeth, grace
overabounds or, does much more abound. At
times like this we need to lean on and trust in God, asking for the power of His
Holy Spirit to strengthen and support us. Then
we trust in His grace, that His grace IS sufficient and that He will see us
I think when we are tempted we
realize how weak we are and how much we need God to keep us.
I hope this article helps the
believer to come to their own understanding, but above everything else that they
put on the whole armour of God and put their trust and faith in God who is able
to keep them from falling.
By Mark Greenwood