Sozo “Blessing or Cursing?”

By Pastor G. E. Newmyer

There is a difference between being blessed, having a blessing, and being a blessing. When Peter had his revelation, Jesus said that he was blessed; but then Jesus talked about the Church to be birthed on Pentecost, He then said that those in the Church were to “be blessings.”

Being the blessing of God on earth: Anyone “Born Again” has moved (in their soul) to an area where they are the Blessing of God on earth. What is there about the Good News making it so good? Is it Jesus? Yes! Is it the Cross? By all means! What about the salvation of our souls? Yes; but is there “something” putting all of this into perspective?

With Abraham it was “I will bless them who bless you and curse him who curses you,” but this verse doesn’t mean that Abraham or the person doing the blessing at that time was a blessing (Gen 12:3). However, Paul’s letters show that we (in the Body) are more akin to the One Seed, which is Christ.

It’s also important to know that the “blessing of Abraham” is not the “Covenant of Abraham.” Rather, Isaac was the Promise; thus a Promise in hand is a Blessing (Gal 4:22-31):

(22) For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. (23) But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. (24) Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. (25) For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. (26) But Jerusalem which is above is free, which is the mother of us all. (27) For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. (28) Now we, brethren, as Isaac was, are the children of promise. (29) But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. (30) Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. (31) So then, brethren, we are not children of the bondwoman, but of the free.

The Promise of Christ in Us: The Covenant of Abraham was projected to the people who would come from Jacob; but Jacob came from Isaac. Thus the Promise was One, the Covenant, to many. The letter to Galatians is in reference to the error of seeking the Abrahamic Covenant by circumcision of the flesh or keeping the Law of Moses to gain by. Abraham knew that Isaac was the promise; thus the faith of Abraham knew that God was able to raise the lad (promise) even from the ashes if necessary (Heb 11:17). This also shows that God is able to raise us from dead works, as well as from the realm of death, through the Promise of Christ in us.

God changed the name of “Abram” to “Abraham” and the name of “Jacob” to “Israel”; but He never changed the name of Isaac. Isaac had other qualities as well; Abraham’s Covenant had “blessing and cursing” and from Israel would come Moses. Then God gave the Law to Moses and Moses gave it to the people; thus the title is the “Law of Moses.” Yet it too had “blessing and cursing.” Isaac on the other hand had a Covenant based on Blessing, without cursing (Gen 26:3). Isaac’s name was not changed, showing that the New Covenant cannot be changed. Isaac being a “shadow of the Seed” also shows that we are a Blessing, not the cursing. Paul told us to “bless and curse not,” keeping us from the realm of cursing (Rom 12:14). Therefore, anyone who has the power to curse is also subject to cursing (being cursed).

Balaam became a symbol of a “prophet for hire”; and yet the man never gave a false prophecy, but his character was corrupt. Balaam rightly said, “What God has blessed, no man can curse.” The Body of Christ is the Blessing of Christ; and anyone who attempts to curse a member of the Body, is their self, cursed.

The Covenants: In order to receive the Covenant of Abraham one must have the “token” of the Covenant, which is circumcision of the flesh, conducted on the eight day. In order to enter the “New Covenant,” one must have a “new heart,” circumcised without hands. Circumcision is termed a “cutting away of the flesh”; but it’s a “mark” or “token” indicating that the person has a right to enter a covenant. Circumcision was before the Law, yet it was connected to the Law by reference (Ex 12:44 et al). The Token for the Law of Moses was not circumcision; rather it was keeping the weekly sabbath day. Both elements assigned the person to relate to Covenant and the only way out was through faith; yet faith must have a hope and so we find that the New Covenant granted the Hope to escape the past Covenants sent to carnal minded people.

There is the “Old Covenant” for those of the flesh and the “New” for those who are free of the flesh. Both Covenants came from God, but were given to two different types of people; so it’s not “from whom the Law came” that becomes the issue, but to whom the Covenant was/is directed. One need not be a murderer to make a law against murder, nor does one need to be a thief to produce a law against stealing.

Then comes the “New Birth”:  In Jeremiah we find God saying that He never told the children to sacrifice; but a look at the Law of Moses shows that He did; so what gives? As it turns out, this reference wasn’t about the sacrifices or the food; it was obedience that God was looking for. Keeping the day (sabbath), eating only certain foods, the offering of sacrifices, etc., were all tools to bring about obedience, since “the children” rejected the first call to obedience. They were under the “spirit of disobedience,” just as we were (before being born again), since the nature of fallen man is to be disobedient. However, the “New Birth” changes our nature, bringing us to a place where we do things based on our nature. When we were in the world we did all sorts of things based on nature (the old nature), many of which we never thought about, we just did; however, “The New Nature in Christ” makes us a blessing, to bring blessings

What is to come: Now that we have separated the two, we can view Isaac; but we must ask, “What promise was given to the son of promise?” God told Isaac “I will make your seed to multiply as the stars of heaven and will give unto your seed all these countries; and in your seed all the nations of the earth will be blessed.” (Gen 26:3-5). Where was the “curse him who curses you”? Could there be a change in the Covenants so great that perhaps we may have missed it? This is an area so simple, yet so hard for the natural mind to receive. Thus we have been on the edge of Victory, yet claiming we are defeated? What “countries”? Israel, no, it’s one country. Ahh, how about “the kingdom of heaven” and then… the Kingdom of God. How about “the stars”? The twelve stars for the twelve tribes? Hardly; one can count them, this is in reference to a promise to a natural person, regarding something spiritual yet to come. We are the stars of God, we are heavenly citizens sent as ambassadors “to call the called from the world.” Isaac was the seed of Abraham, but the premise was “another Seed.” From the natural seed of Abraham came the nation; but the Spiritual Seed gave us the ability to be Born Again.

Jubilee: If you say, “Ahh gee, I want Jubilee,” well, I am glad you brought it up because it is a good lesson for us to consider. The “Jubilee” is under the Law of Moses. It’s outlined in Leviticus 25:9-54, 27:17-24, then in Numbers 36:4. The Jubilee was not to “gain” by; it was “to Loose” by. Anyone who owed a debt was released, sounds good huh? However, if you wanted to retain an item in question, you had to pay the priests for the possession. We could surmise that this is much like the priests “taking the tithes,” rather than acting by the New Covenant where the priests “receive tithes.” Also, back then, if you released a possession during the time, it was forever released.

Well, we know in Luke 4:19, Jesus said that He came to preach the “acceptable year of the Lord,” which is “Jubilee.” We find the same usage of “acceptable year” in another Scripture, helping us define the manner. In Second Corinthians 6:1-2 we find that the Acceptable Time is “now,” during “The Day”; and it’s found in our Salvation: “(1) We then, as workers together with him, beseech you also that ye receive not the grace of God in vain. (2) (For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.)”

Accordingly, our “Jubilee” is “Jesus,” as seen in 2 Cor 6:2, “Behold, now is the accepted time; behold, now is the day of salvation.”

Here is the problem however; take the Jubilee from the Law of Moses and it may work for you. But at the end of one year that’s it, whatever you got, you got, and whatever anyone wanted back, you had to give back. But it’s not salvation.

If we hold our Jubilee in Jesus, it lasts forever, the choice is ours. Something can sound good, yet turn on us, causing a wreck like no man has ever seen. Take for instance if we say, “I feel good when I keep the sabbath holy.” Well, perhaps we do, but if we keep the day to impress or move God, the feeling is the result of self-righteousness.

From the Fig Tree to the Olive Tree: Prior to “The Cross” Peter said many things, some were on point, some were not. In one instance Peter made a statement, we then presume that Jesus did something based on Peter’s statement, rather than seeing Peter was in error, as Jesus was correcting him.

Take the story about the Fig Tree…The event begins when Jesus approaches a fig tree that had leaves, but no fruit.

Seeing the fig tree He says “No man eat fruit of you hereafter forever” (Mark 11:14). The next day Peter saw the tree and said “Master, behold, the fig tree which You cursed is withered away” (Mark 11:21).

Did Jesus curse the Tree or make a statement of fact? The “time of figs” means, the time when the second eatable crop comes in. The first fig is inedible; thus the leaves show that the “first figs” are there, but not the second. The Scripture shows that “the time was not yet.” So did Jesus expect the tree to produce when it wasn’t time? No; not at all. OK, so what gives? The “Fig Tree” is a metaphor for the religious order of Israel; and it was time for a change. The Fruit was not to be taken again; rather a change in trees from the Fig to the Olive was taking place.

The Fig Tree would remain, as the parable of the Fig Tree shows it will have leaves again, but no fruit. This was not “a cursing” as Peter thought; and in response Jesus said, “Have faith in God.” Then He taught on removing the mountain. So what does this have to do with fig trees? Nothing; it had to do with Peter’s comment. Peter had a “cursing-centered” mind; and so to Peter, the perception was that either blessing or cursing was taking place. To him, whatever it appeared to be, is what it was.

To Jesus it was much different since “Blessing” is the call. When Jesus was on the Mount He never said, “Cursed”; but He did say “Blessed are you” nine times. It so happens that Peter said other things which were also not on target; and this was just one case. From the time of talking to the Fig Tree to the Temple, we know that Jesus cleaned out the Temple, He was tempted of the religious rulers; and each “tempting” was an effort to curse Jesus. Yet each time, all that resulted was some more of the “root” drying up. When the disciples returned they saw the result; but Peter only saw the “tree” while Jesus saw “religion.” Jesus didn’t curse the fig tree; He merely made a statement of fact. Did Jesus curse the Pharisees when He said, “You are of your father the devil, and the lusts of your father you will do”? No; of course not, it was a statement of fact as well. “Oh look that car just hit another,” did we cause the accident, or make a statement of fact?

Order of our priesthood: Before there was an Old Covenant there was a series of acts taking place between Abram and a “priest of the Most High God”; and their interactions were used to define some elements of the New Priestly Order (Gen 14:17-24 & Heb 7:1-8:13). We are called “priests”; but how many of us know the “order” of our priesthood? Wouldn’t it be nice to find out?

Jesus is of the “Order of the Melchizedek” priesthood; it doesn’t mean He is Melchizedek, only there is an Order established by the priesthood. The Order defines the type of priests we are as well as how we operate. In reference to tithes we find that “The Tithe under the Law” relates to Jacob; but tithes under the New relate to Abram and Melchizedek. We are not Abram, but of the Order of Melchizedek. In this original story, did the priest ask for tithes? No, he “received them.” There is a vast difference between taking tithes (Old), and receiving tithes (New).

One of the first things we notice is how the Law of Moses was not at issue when Melchizedek appeared, yet the man is called “a priest.” A priest? By what Law?

The Hebrew word used could also mean Prince; we know that this Melchizedek was referred to in the Book of Hebrews as, “king of Peace,” but not as prince. The Authorized Version shows us that the very first time the word “priest” is used, it is done so in respect to Melchizedek. This Melchizedek being “a shadow” shows us how “the first was last,” but the “last was first.” In order to be a priest there must be an Order; and even pagan priests had an order.

So, what was the “order”? What motivation was is it based on? This Melchizedek had no mother, father, or lineage, which means he was a Gentile. Don’t forget we’re seeking “the Order,” not whether or not he was an appearance of Jesus in the Old Testament. Rather it’s what God established through the man that we are looking at here. Ok, since this man was a “priest,” where was his temple? The tabernacle wasn’t even built yet; and the priesthood under the order of Aaron wasn’t even thought of yet. However, Psalms 110:4 shows the Father giving an oath regarding the Order of Melchizedek, which Order was confirmed in the Book of Hebrews: “The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.”

Of which Order are we? Therefore, it’s not the man, but the Order we’re interested in (got it?). This is important, since there is a system seeking both the Aaron and Melchizedek priesthoods; yet the two are completely opposite in Order and Duties. The order of the Aaron priesthood is outlined in Leviticus, covering many areas; however, the Order of Melchizedek is also outlined in the Bible, centering on “an attitude.” The Book of Hebrews also tells us the order of Aaron was faulty, since it depended on natural humans to carry it out; but the Order of Melchizedek has Jesus as our High Priest, thus it has no faults. One cannot do one order with faults, and the other which does not have faults.

The Aaron priesthood began with Aaron and his four sons; two of those sons tossed “strange fire” into the Tabernacle and as a result, they died. The other two produced the split priesthood during the time of David; therefore, the priesthood of Aaron was placed into the hands of humans and the result was strife as well as envy with corruption. If not Jesus would never have cleaned out the temple. The temple and the priesthood were given into the hands of man; and man was run by the flesh.

However, this is not the case with the Order of the Melchizedek priesthood; our High Priest is spiritual in nature, heavenly in design, and lives forever more. Something else about these priesthoods draws our attention; under the Aaron order, any sacrifice could be rejected. Thus “the cursing” came before “the blessing.” Under the Order of Melchizedek the Sacrifice is the High Priest, there is no cursing, rather it’s all Blessing.

Hebrews 7 tells us much about this, and verse 17 tells us that Jesus is our High Priest after the Order of Melchizedek: “For he testifieth, Thou art a priest for ever after the order of Melchisedec.”

We are also called kings and priests, something not lawful under the Old. So then, what Order do you think we’re priests under? Aaron’s? Or Melchizedek’s? This Melchizedek gave “bread and wine” which are elements of Communion. This is not saying that he gave Communion to Abram, rather it’s a shadow depicting the Order, indicating that it refers to the Body and Blood of Jesus.

This Melchizedek “received Tithes”; thus there are Tithes under the New Order as well, but there is an obvious difference since “a Tither” is one under “the Tithe of The Law” and the Tithe under The Law regulates the amount (& percentages) of the tithes. Also, the priests under the Old had the Commandment to “take tithes.” However, “Tithes” without a Commandment regulating the amount or percentage to be given is then left to the giver; thus, we under the New have no Commandment to take tithes, but as priests we can Receive tithes.

What else is in the Order of Melchizedek? Blessing is, “Blessed be Abram of the Most High God, possession of heaven and earth, and blessed be the Most High God, which has delivered your enemies into your hand” (See Gen 14:17-24). We then find out that what brought the New Law of the Spirit was having a High Priest. Most of us would have thought the Law would come and then the High Priest; but not so. The New Law of the Spirit did not come into existence until Jesus entered His position as our High Priest by the Sacrifice of Himself (Heb 7:2-9).

All this gives us a separation which is gigantic in nature; the Old Covenant had both “Blessing and Cursing,” while we are of the New, which is based on “Blessings for the Blessed.” There is a vast difference between “being blessed” and “being a blessing.” The Curse is hung on the Cross, along with the writing, the voice, or any aspect holding cursing; this means that even a mixture including cursing and blessing is behind us. This is important, since no one can “take the blessings” of the Law of Moses, without also being subject to the cursing. Why? The cursing was the punishment for failure to do the deeds of the Law. Not so under the New; the Spirit will convict us, but this is so we see that there is something in us keeping us from being a blessing. Under “the Old,” if one entered the temptation, they were cursed while under “the New,” we’re told to Rejoice. Why? Under the Old the lust was there and there was nothing one could do except attempt to tame it; but under the New we can be free indeed.

The difference between conviction & condemnation: The devil and his workers accuse us, but really… there is nothing for them to accuse us of which represents a vast difference between conviction and accusation. If we confuse them, we will believe the lie, by rejecting the truth. If we claim the Cross, how then can we still think about Cursing? Does our confession speak of Blessing or Cursing? Does it hold a mixed seed, wherein we bless God, but curse man?

Being a Blessing:  If we are in fact a Blessing, we will hold both the Character and Attitude of blessing. A blessing is based in Peace and it holds Joy; it has a confidence in God, a confidence so powerful that the gates of hell cannot prevail. Part of our decision is to become a “Blessing to God”; and in so doing we will “be blessed.”

Bless and curse not: The “natural mind” will first seek out the vile or cursing; it looks for the danger, the trouble, the wrong, the fault, or fear. The News programs on television and radio bathe the airwaves in fear; often using fear as a motivation. When that happens, the natural mind will then speak of cursing; but when cursing comes out of our mouth, we have given place to the devil.

The word Cursing entails the concept of destruction in some degree; thus it connects to the Waster who knows nothing except to destroy. The New Man never speaks cursing, the old man always does.

When we seek out the cursing or to curse, we’re the ones looking through the eyes of the old nature. “The Precious” however, is what God sees; in Jeremiah 15:19 we find that we are “to take the Precious from the vile,” not the other way around. We are children of God, so, if we’re in an event, then the Precious is there, even if it is found nowhere else but in us. It may not look like it at the time; and it may be some event we hate, but faith isn’t given to us to please us, it’s given to us to please God.

Responding via “The New”: How we respond in the event will determine if we retain the Blessing or fall to the cursing. By our words we are condemned or by our words we are justified. The Just still live by faith. We have a choice to stand with the Spirit of Christ or run with the spirit of man. “The Wicked” speak of the Spirit of Christ, but use the “spirit of man.” “The Blessed” stand with the Spirit of Christ, by rejecting the spirit of man.

What is cursing and where does it reside? It is found in the “old man,” so we had better get the idea that the old man is involved in iniquity; he uses it and projects it. The “spirit of the world” is the “spirit of error”; and it’s opposed to anything that the Spirit of Christ stands for. The Spirit of Christ is for us, while the spirit of the world is against all mankind, but more so against the Spirit of Christ.

We of The New, love Righteousness, but hate iniquity. If we don’t hate the old man, we will listen to his suggestions, missing the blessing by miles. Also we must keep things in line; the love for Righteousness is first, then hating the iniquity. Hate is the improper motivation, Love is the proper one.

Looking for the blessing in every event: Every event which the child of “The Day” faces, has a blessing…that is… if we look for it and receive it. Even if there appears to be cursing, as Peter perceived when Jesus spoke to the tree, the answer was and is, “to have faith in God.” Jesus continued His teaching to Peter by showing the power of forgiveness, not the failure of cursing. The simple truth of “forgive to be forgiven” was the key to the Fig Tree situation; it was the “one matter” keeping the Pharisees bound. They refused to forgive; to them, “Justice” was seeing their enemies dead. Some of us get stuck in the same thinking and then wonder why we are so bitter toward the world. How can we love the sinner, if we hate them who sin?

Jesus was applying Mercy while Peter saw cursing. Jesus would later explain the Parable of the Fig Tree; and in so doing He said, “When Her branch is yet tender and puts forth leaves” (Mark 11:28). Ahh, not the fruit, but the leaves. The tree did not wither away; it was merely stayed for a time yet to come. The leaves of a fig tree is “for the Night,” while the Olive Tree is based on Mercy. Jesus gave us the “Least Commandments” on the Mount of Olives pertaining to Mercy. They are not Least as inferior, but “the least we can do.”

There are some other differences to show how a blessing comes forth. When the fig tree brings forth the second fruit, all one needs to do is to remove the fruit from the tree and then eat it. Not so with the Olive Tree. Take an olive from the olive tree and try to eat it. The olives must be soaked in lye; and to obtain Oil, the olives must be crushed to bring forth the oil. The same is true with the Believer; we must face our Gethsemane (Wine Press, or Olive Press). The Blessing comes forth when we are Blessings, as we walk in the Spirit.

Perhaps we better understand the fig and how the tree related to the fall. When Adam sinned, he covered himself with a fig leaf. The fig leaf then became a covering for the flesh; thus it also became a symbol for the Law of Moses. All those from the Fig Tree were subject to the Law of Moses, as a covering; the Law of Moses never did away with the flesh (it only helps to define it). However, Jesus presented us with the Olive Tree, the Tree of the Anointing, and the one producing fuel to keep the Lamp burning. There are two trees; but we can’t mix one with the other. (The Spirit gives us a new nature doing away with the impulses of the old nature.)

This aspect of Blessing and Cursing is so important that it becomes the very center of the understanding the New Covenant. The Beatitudes don’t approach the word Cursing in any degree; thus we find “Blessed are you.” Then comes the teaching of how to be Blessed; yet the Blessing and Beatitudes teach us Mercy. If we walk in Mercy we will be blessed, if we walk in the Spirit, we will be a Blessing.

Developing Godly Wisdom: The Wisdom of God involves the ability to deal with people and events in a Godly manner; and it demands for us to “be a Blessing.” God’s Wisdom is Pure, Peaceable, Gentle, Easy to be entreated, Full of Mercy and Good fruits, Without partiality and Without hypocrisy (James 3:17):  “But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy.” (KJV)

James shows how the Faith of Jesus showed us something; and that “something” was how Jesus was “without partiality.” Thus, the “Faith of Jesus” had the fruit of the Wisdom of God. Applied Wisdom is a blessing to all; however, if we pray from a foundation of cursing, we will never obtain the Wisdom of God. We are a people who are Blessed; we are not under a curse and if we are not cursed, we cannot curse.

When events and difficulties come, do we see a Cursing or a Blessing? Do we complain and murmur in our tents, or do we praise the Lord for His great works? More important, do we first equate the event to God or the devil? When our souls don’t like an event, we should know better than to blame God, so in order to appease our anger we often give the devil credit. Of course we say things like “I bind you” or “curse you devil” or any number of things sounding right to the natural mind. Yet we are told that even the angel Michael knew better than to bring a railing accusation against the devil; rather he knew “the Lord rebuke you Satan.”

We have choices in any event; we can blame God, give the devil credit, or praise the Lord for His wonderful works. Whichever choice we make will determine the outcome. We can rebuke the devil, but don’t you think we better find out if it is the devil that is involved? Some of us have no idea what a blessing is, we think if we’re happy about a situation, then “it must be God,” but if we don’t like the situation, then, “it’s the devil.” Or we might think, “Well God would never do that to me”; but really, we have no idea what God would do or not do to get us into a place of Grace. Babylon didn’t look good to Daniel; but he knew it was God who put them there. Was this “fair”? Daniel didn’t do a thing wrong, yet there he was in bondage to the heathen. Why didn’t he shake his fist at God? This is because he trusted God. Why didn’t he yell out “this isn’t fair”; this was because he knew that God was fair.

Why didn’t he bark at the darkness? Because Daniel knew that God was his God; and the situation he was in would all work out for the glory of God.

This is not to say that the devil won’t come to try and provoke us; but we must recall that Paul said, “Give no place to the devil.” Therefore, if we have given place to the devil, it makes little sense to blame him afterwards; rather, we can rebuke him and then repent, taking “the place” away. It makes no sense to invite the devil to our table and then complain because he ate the best piece of pie.

The “cursed-based nature” will grudge, one against the other; it will hold a “double-mind,” wanting the blessing, but acting like “a cursing.” James said that the double-minded will bless God, yet curse man. If we walk in the Light, we walk in Love; if we walk in the darkness, we hold a cursed mindset. If we “lust to war,” we have entered darkness; but if we assume that any man is our enemy or that any nation is our enemy, we are of the world and not of the Kingdom. Hard sayings indeed, but nonetheless true. Jesus is our example, if He didn’t do it, why are we doing it? What He did do it, why don’t we want to do this also?

Being Law of the Spirit Keepers: Jesus is the One Law Giver Who is able to Save or Destroy; we are not Law Givers in any sense of the word. Rather, we are Law (Law of the Spirit) keepers. Our goal is to walk as Children of Day, not as children of the Night or as children of Darkness. This gives us three areas, all of which are important:

• • The children of the Day have the Greater Light as Blessings

• • The children of the Night hold both blessing and cursing

• • The children of the darkness are under cursing,

Yet anyone in any of those three groups can be blessed; thus it’s not the blessing “in hand,” but whether or not one is a Blessing. The rain falls on the Just and unjust; but only the Just know why. The sun shines on the unjust and the Just; but only the Just give God the glory. The children of darkness follow the old man; thus they seek “blessing” but still see cursing. They speak from a position of darkness, yet the darkness is cursed.

Rebuking and Cursing are different:  If we rebuke, it’s to show the position of the subject and if they are human it shows that they spoke from the wrong spirit; but if we rebuke the devil, it’s to keep him in his place. Jesus rebuked the devil, He didn’t curse him. Why? Why curse what is already cursed? It’s like killing a dead rat.

It’s also important to keep in mind that when we came to Jesus, all the past junk we sowed became dead; behold All things are New. If Jesus forgives us of our past sins, how then can we reap from them? We can’t, if we presume so, it means Jesus is incapable of forgiving us or that all this is one big mind game. Not so!  It’s very real; and we have the New Man to prove it.

We sow Mercy, as we reap Mercy; yet at times, it’s our perception clouding the issue. If we know that God told us something, then faith becomes/is the issue, including the aspect of the result being a Blessing.

Faith begins with a Belief of “God Is,” then Faith reaches to the knowledge that “He is a Rewarder of those who diligently seek Him.”

Right after Pentecost we find Peter and John at the Gate Beautiful where there was a lame man in need. Did either Peter or John bind the devil? Did they curse the lameness? No, they “Loosed the man,” bringing a Blessing. In the one little area we find something about the Name of Jesus. Peter and John didn’t have some gold and silver; prior, the premise was the Body, not the Temple (Acts 2:45). Silver and gold was not the issue, the lame man had received silver and gold before; yet was none the better. Peter and John were going to the temple to pray, not give tithes. There was something in the Name of Jesus bringing about the healing, but the man had to “receive.” It also explains the phrase, “Jesus is come in the flesh.” The Name of Jesus is all Blessing; our faith in God must include the concept of “Christ in us seeks to make us a blessing.” If we have the Name of the Jesus then we have the Authority of heaven and earth. It’s true that the Name of Jesus also contains Judgment; but it’s stayed (held off) for the Night. We are of the Day; thus we find that the Blessing is for the Child of the Day. The phrase “Jesus is come in the flesh” does not refer to Jesus appearing as the Son of man; but Christ in us, as the Greater He (I Jn 4:1-4):  (1) “Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. (2) Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God: (3) And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. (4) Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world.” (KJV)

Listening for the Voice of the Shepherd: Having “Jesus in us” proves the point; if our confession (behavior) is one of Blessing, then Jesus is in us, if not, we are listening to the wrong voice. We are a blessing; but the accusation from darkness attempts to make us equate to the cursing. Why? Likely, this is to attempt to pull us from our Mercy stand. Stand, stand and stand the more in Mercy, to get, get, and get more Mercy from God.

Since the New Man is created after God’s Holiness and Righteousness, it stands that when we submit to the New Man, we are seeking the Kingdom (God’s Holiness) and His Righteousness. We are to be as Holy as our Father, as we are as Merciful as our Father; thus we find that Holiness and Mercy are sisters and the ability to apply both has been granted in the New Man.

When Jesus entered the temple He said “The Spirit of the Lord is upon Me, because He has anointed Me” (Luke 4:18-19):   (18) The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, (19) To preach the acceptable year of the Lord. (KJV)

The Yoke is destroyed because of the anointing: Notice that the Spirit came “because of the Anointing,” rather than the Anointing coming because of the Spirit. If we have Christ, we are the Anointed children of Almighty God. This explains the phrase “and the Yoke shall be destroyed because of the anointing” (Isa 10:27). This doesn’t say the Yoke is destroyed by the anointing; rather it’s because of the Anointing; thus Jesus destroyed the yoke of cursing by the Cross, thereby producing the way for the Anointing which opens the promise of the Spirit, all of which point to the ability for us to walk as a blessing.

We find we are not so much to be Blessed, as we are to be the Blessing. This is the concept of blessing. Peter and John gave what they did have. The Name of Jesus, the faith in the Name allowed the lame man to leap, as he praised the Lord. When we become a blessing, our life is a leap, jump for joy adventure, regardless of events or challenges we face.

What then is the method to use? Is there a formula we can follow? No; it all goes to the saving of the soul involving a change in thinking from looking at cursing to the clarity of blessing. We must become one who blesses, one who seeks to see the good in things. It goes beyond positive thinking, to having the mind of Christ. When the disciples wondered about sin, Jesus saw opportunity to bless (Jn 9:1-3). Jesus did good based on His nature; He didn’t have to think, “is this good” because our New nature is based on being a Blessing. Let us rejoice and be glad in it. Selah.