Tehom-at

Demonic History & The Rites of Exorcism

Chapter 7: Sealing The Gate

ne of the most interesting passages about exorcism in the Bible, particularly as it discusses the interaction between demonic spirits and the human mind, is this one: “When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. Then he saith, ‘I will return into my house from whence I came out,’ and when he is come, he findeth it empty, swept, and garnished. Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there; and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation.” (Matthew 12:43-45, see also Luke 11:24-26)

In the last chapter we examined the rites of exorcism, the steps by which the actual process of liberation may be accomplished. We covered some other vital areas of knowledge, however, and these must be explored further here. First, we established that the soul susceptible to the devil is the soul unguarded. That is to say, the individual who has been victimized by demonic entities may be a sincere believer in his or her religious tradition, (including Christianity) but has never been filled with the Holy Spirit of Yahweh for the preservation of his or her spiritual well being.

Second, I stated that the casting-out of demons is not the end of the exorcist’s mission, and the verse from Matthew 12 clearly reveals the reason why. Essentially, exorcism must be followed by evangelism, or we have actually done a disservice to the one whom we were seeking to help. The Master said to one whom He had healed, “Behold, thou art made whole; sin no more, lest a worse thing come unto thee.” (John 5:14) To the woman caught in adultery, whom He had refrained from condemning, He said, again, “Go, and sin no more.” (John 8:11b)

If the demons can potentially regain the right of possession over a victim, and that portal of entrance is unresolved sinful desire, there remains yet another step in the process of truly setting a soul free:

Step 10: Seal The Gate

As I mention in one or two places prior to this, one of the most powerful promises of all the Bible is this one, “We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not.” (1John 5:18)

If an exorcism is successful, at least if it is successful according to the method provided in Chapter 6, then the gate utilized by the demon to gain

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entrance to the victim has already begun to be sealed. The reason for this is because the rites described include a confession of specific sins. If the sins that led to the infestation of demonic entities are forsaken, then the corresponding entries in the spiritual world have been closed. That being as it may, we must remember that it is unpleasant for a demon to be without a host body, and that they are the ones who invented the concept of revenge. The spirit will therefore, if possible, seek to re-enter the soul from which it departed through any means available, and bind itself thereunto more firmly than before.

The following information may be more controversial to many readers than the actual process of exorcism that I presented in my previous chapters, but it is essential to remember one thing, and to believe it with all one’s heart: “With men it is impossible, but not with God; for with God all things are possible.” (Mark 10:27)

Figure 7.1 represents a teaching quite familiar to members of the Church with which I hold membership. It illustrates a teaching found in the verses: “Doth a fountain send forth at the same place sweet water and bitter? Can the fig tree, my brethren, bear olive berries? Either a vine, figs? So can no fountain both yield salt water and fresh.” (James 3:11, 12)

James leans heavily on metaphors related to plant life to express his point, and with good reason. The way a plant grows is similar in many ways to the development of the Christian, and the Messiah likened the “Kingdom of Heaven” to the growth of a mustard seed. (Matthew 13:31) More directly related to the diagram above, Paul tells us of the effect of the presence of Yahweh in the believer’s life. “The fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance; against such there is no law.” (Galatians 5:22, 23) These are characteristics of the tree on the left.

In the verses just above those quoted, the author describes another condition entirely. “Now the works of the flesh are manifest, which are these:

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Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like, of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.” (Galatians 5:19-21)

There is a subtlety about the way these two conditions are described that may escape the casual reader. While Paul points out that the second list pertains to the “works” of the flesh, the former virtues are all elements of the “fruit” of the Spirit. The nature of the verb used (“is” vs. “are”) is significant. The works of the flesh represent various manifestations of a sinful character, but all of the positive qualities in verses 22 and 23 are vital and inherent components of the singular fruit produced by the presence of the Most High.

In other words, if a man or woman is not converted, he or she may not necessarily be lustful, or wrathful, or envious. Not everyone is tempted with the same set of transgressions. But if any one of these is present, there is a problem, and a potential entrance for a demonic entity. Even if the individual never actually becomes possessed, there are salvation issues involved, because “no fountain [can] both yield salt water and fresh.” This is a hard saying for some to accept, but the Messiah worded it even more strongly than did James. Christ said, “A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.” (Matthew 7:18) There is a “cannot” between the natures of those two trees, as Figure 7.1 illustrates.

Despite the fact that this principle is “difficult” for the carnal mind to accept, it is obvious. If the Holy Spirit truly lives in a human heart, will gentleness be missing? Will love, or meekness? Now, that is not to say that all of these elements of the fruit will be fully developed, and there is always room for growth, until we reach the “measure of the stature of the fulness of Christ.” (Ephesians 4:13) On the other hand, none will be missing so that a branch from the tree of flesh may exist in its place. The good tree is pure, and even if some of the fruit’s elements are immature at first, there will not be manifest any of the works of the flesh in any deliberate capacity.

The evil tree, on the other hand, knows no such purity; even in its corruption it is not “purely corrupt” in an obvious sense. If an evil tree contained no good qualities, it would be immediately obvious that it was an evil tree. If Satan’s servants did not appear as “ministers of righteousness,” (2Corinthians 11:15) they would not be as valuable to him; and if the sinner was truly aware of his condition, he would be far more likely to repent, thus slipping from the demons’ grasp. Because of the “natural man’s” tendency to justify even the worst of actions, those who operate under the influence of the evil tree may take branches and fruit from the good tree and tie them on, as “Gentleness” is bound to the second tree of the diagram. They may develop great depths of compassion, and perform many wonderful works of

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charity, being steadfast and honest in the desire to show kindness to the poor and needy. They may even, if circumstances permit, have a “successful” Christian ministry.

The worldly, irreligious, insincere and misled may be morally irreproachable. They may be ethically superior to the common man, and they may be praised as philanthropists, benefactors, “spiritual” or even “holy” individuals. They may develop for themselves a sterling, and perhaps even “Christian,” reputation – but if they are worldly, irreligious, insincere or misled in their hearts, they will say in the Day of Judgment, “Lord, Lord, have we not prophesied in thy name? And in thy name have cast out devils? And in thy name done many wonderful works?” But He will reply to them, “I never knew you; depart from me, ye that work iniquity.” (Matthew 7:22, 23)

Yes, even the exorcist may be among that company, and those who have been set free from demons may be ultimately lost because more mundane spiritual attacks kept them from surrendering their hearts to the Messiah. It is obvious that some of those mentioned in Matthew 7 believed, at least in a theoretical sense, but the Almighty judges the heart, not the actions, when determining the quality of the character, and thus the destiny of the soul. (Proverbs 17:3) The purpose of this book is not to merely teach one how to cast out demons; if one becomes a successful exorcist, but neither he nor his patients inherit the Kingdom of Heaven, what profit is that?

If the exorcist is to first be pure, he must have his own gate sealed, and then he must subsequently be able to ensure that those who come under his care are afforded the same measure of protection. I speak not merely of demonic infestation here, but of sins in general. The Bible does not say, “the wages of possession is death,” but “the wages of sin is death.” (Romans 6:23) If we deal with possession, but not with sin, we have not addressed the root of the problem, only pruned a few branches; some greater or lesser evil may still overcome the human thereafter, and no lasting benefit will be obtained.

Those who seek to combat demons effectively must both know and teach all that is contained in this chapter. In this respect modern Christianity has largely failed and, in many ways, done immeasurably more harm than good.

While James makes a very strong point with the illustration of the Two Trees, and one that I will shortly reinforce, there are some who will attempt to reduce the impact of the epistle’s words. For example, one commentator writes of the symbolism, “In nature each tree is true to itself. It produces what it is meant to produce. But not so the human tongue. Sometimes, true to its origin and loyal to its creator, it can offer praises to God and then, treacherous and rebellious, it yields itself up as an accomplice of God’s enemy, and pronounces curses on men. […] with the human tongue, fickle and unreliable, it is now one thing, now another.” [1]

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Does James illustrate a point only to have it weakened by what some would define as the “reality” of the situation? Is it mere idealism being taught in the Bible? No – what this and other commentators do not stress is that James begins by saying of human tongues (not trees or fountains as per the metaphor), “My brethren, these things ought not so to be.” (James 3:10) There is a better way than that which is experienced by the “natural” man, and James and the other apostles teach that way.

Another commentator recognizes what the words mean, and acknowledges them, but undermines the argument in another fashion, by first claiming it is out of tenor with “other Biblical teachings,” and then by questioning the validity of the symbols themselves. “If taken strictly, and without regard for other Biblical teachings, such imagery could suggest that a person who is once made ‘good’ by God through Christ and the Holy Spirit will inevitably live the right kind of life in all respects. But we must not make the mistake of pressing a helpful comparison between trees and the spiritual life beyond its intent. As theologian Hendrikus Berkhof trenchantly reminds us, ‘A man is not, after all, a tree.’ The automatic natural processes of plant life can not be exactly compared to the willing, deciding processes of human life.” [2]

I entirely agree that the comparison is not “exact,” because those who are born again do not become “robots.” As the previous chapters of this book make clear, individual freedom is not restricted in the universe. At the same time, we must not ignore what the passage “strictly” says either, or the fact that Yahshua considered it a perfectly apt representation. Is it true, after all, that other Biblical doctrines teach contrary to what James is clearly appearing to say? We will see that shortly, but first it is necessary to look at James’ introduction to his own argument.

He begins the issue of saying that a good tree cannot produce bad fruit, nor a bad tree, good, by saying, “For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. But the tongue can no man tame; it is an unruly evil, full of deadly poison.” (verses 3, 8) Some have looked at these statements and concluded, “Well, James begins by saying it is impossible, therefore what follows must be merely an idealized reality, and not something we are actually expected to attain.”

This was not the intent of James’ words. What he is doing is emphasizing the unruly nature of the tongue, stating that it is impossible for man to tame it; and that if anyone could actually master the art of controlling his speech at all times, “the same is a perfect man.” Does this mean it is impossible under all circumstances? If the reader will recall, I began this section by quoting the verse, “With men it is impossible, but not with God; for with God all things are possible.” (Mark 10:27)

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I have met Christians who have told me, “God asks us to perform the impossible, and that way we come to realize we need a Savior.” I agree with that, to an extent; the question I ask is, “What happens after we come to the Savior?” Some believe that, after we have seen the impossibility of being righteous and come to Christ, we continue on as if nothing has changed, or – more dangerously – that we begin a life consisting of gradual improvements (sometimes faithful, as a previous quote stated) which will eventually, we hope, result in overall sanctification.

I would contend that if it is true that “with God all things are possible,” and if it is further true that, “I [personally] can do all things through Christ which strengtheneth me,” (Philippians 4:13) then the confusion vanishes away.

It is impossible, in man’s power, to tame the tongue. At the same time, if the Christian is born again, filled with the Spirit and thus immune to internal demonic possession in any degree, the part of him that found the tongue untamable is no longer in effect. Some say, “Christians still commit known sins, because they are still sinful in nature.” Do the Scriptures back this up? Let the reader be aware, the New Testament nowhere calls converted individuals “sinners” in the present tense. The only place from which such an argument may be made is 1 Timothy 1:15, wherein Paul calls himself “the chief of sinners.” If the reader will only examine the setting of that statement, however, it becomes perfectly clear what is being said.

Paul is “chief of sinners,” not by virtue of any currently committed sins; in fact, Paul says that his conscience is clear – even before God – in more than one place. (Acts 23:1, 2Timothy 1:3) Paul is “chief of sinners” in his own Christ-centered eyes, because of what he has already done, before becoming a Christian. Two verses up we see, “And I thank Christ Yahshua our Lord, who hath enabled me, for that He counted me faithful, putting me into the ministry; who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief.” (1 Timothy 1:12, 13)

When Paul learned of Christ, he was no longer ignorant, and thus his actions changed. He was still a “sinner” in the sense that he had committed sins, and this is what he points out to Timothy. The second commentator on James’ epistle makes the claim that “other Biblical teachings” support the idea that a Christian will sometimes sin. This is not true.

The very “sinful nature” of man that leads him to sins is the means by which demons gain a right of entrance, if they so choose. If it is possible to seal a human soul against the dangers of the tehom, it is possible to seal them from committing deliberate sins. Does the Bible teach this? Yes, it does.

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The Scriptures say of the sinful nature, “Therefore if any man be in Christ, he is a new creature; old things are passed away; behold, all things are become new. And all things are of Yahweh, who hath reconciled us to Himself by Yahshua the Messiah, and hath given to us the ministry of reconciliation; to wit, that God was in Christ, reconciling the world unto Himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.” (2 Corinthians 5:17-19)

The exorcist, the Christian, must fully appreciate what this means. The “sinful nature” in man passes away when he is “crucified with Christ.” (Galatians 2:20) Thereafter, the only life that remains is Christ’s character, dwelling within the convert through the agency of the Holy Spirit. This is a powerful teaching, but one that is not lacking in clear Scriptural support.

As we have read several times, “We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not.” (1 John 5:18) This is not an isolated verse. John also tells us, “Whosoever is born of God doth not commit sin; for His Seed remaineth in him; and he cannot sin, because he is born of God.” (1 John 3:9) Various ones have tried to claim that this means “a Christian will not continue in known sins.” This is not true to the translation; while there is a slight measure of ambiguity in 3:9, the verse in 5:18 uses crisp language, so much so that even the most liberal translations acknowledge that John indeed believed that a born-again Christian would not commit known sins.

Why do we say “known” sins, when the word “known” does not appear in either of John’s verses? It is because of a distinction that John himself makes between sins committed in ignorance (as per the Paul verse in 1 Timothy) and willful, presumptuous transgression of the divine will. John writes, “If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it.” (1 John 5:16)

As most people know the verse that says, “the wages of sin is death,” (Romans 6:23) making no distinction between the type and degrees of sin, the 1 John verse has the potential to be confusing. His meaning is understood if we realize that the purpose of John’s first epistle is to highlight the importance and reality of Yahshua’s earthly mission, that He “is come in the flesh,” (1 John 4:3) and that He “is the Christ,” (1 John 2:22) who was to suffer and die on behalf of humanity, thus becoming our sin offering under the New Covenant. (Hebrews 10:8-10) We can, therefore, discover what John was referencing by going back to the Old Covenant, which was the pattern of the New, and seeing how the sin offering relates to sins “not unto death.”

We read, “And if any soul sin through ignorance, then he shall bring a she goat of the first year for a sin offering. And the priest shall make an atonement for the soul that sinneth ignorantly, when he sinneth by

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ignorance before Yahweh, to make an atonement for him; and it shall be forgiven him. Ye shall have one law for him that sinneth through ignorance, both for him that is born among the children of Israel, and for the stranger that sojourneth among them.

“But the soul that doeth ought presumptuously, whether he be born in the land, or a stranger, the same reproacheth Yahweh; and that soul shall be cut off from among his people. Because he hath despised the word of Yahweh, and hath broken his commandment, that soul shall utterly be cut off; his iniquity shall be upon him.” (Numbers 15:27-31)

There were two classes of sins outlined in Numbers, and this principle is well attested in the other Book of Moses that deals with sacrifices. (Leviticus 4:2, 13, 27; 5:15) Now, some may ask how the Israelites could truly be “ignorant” of the Law that was the foundation of their Theocracy; the problem is cleared up when we understand that the word used for “ignorance” is set in contrast to “presumptuously,” and the term itself means not only “without knowledge,” but also for a “sin of error or inadvertence,” “sin done unwittingly,” etc. Errors in judgment, or genuine mistakes in action are not counted with presumptuous, or deliberate, sin; for the former an offering could be made to atone the individual.

Those sins committed with full knowledge of their disastrous effects led to the guilty party being “cut off,” and bearing his iniquity. We read in the books of Acts and Hebrews that the same principle applies to those who claim to be in Christ. (Acts 5:1-10, Hebrews 10:26-27) If an individual who is truly converted, and lives a life of victory, deliberately turns his back on the very Spirit that would both retain him and turn him back to the Throne, the Holy Spirit has been blasphemed, and no agency exists that would again be able to reach that soul.

Rather than being a fearsome doctrine, however, this points out the degree to which Yahweh holds His people to Himself, so much so that to exert the degree of will necessary to break one’s covenant with Him ruins the soul in the process, and leaves only a wasteland of sins from which there is no return. The casual Christian, who is content with a cycle of sin-repent-sin-repent until the return of Yahshua has never even entered into this close covenant from which a fall is unlikely; but all are invited to partake, and the exorcist, in order to be successful in the task to which he is appointed, must be a Christian in this most true and powerful sense.

Of course, with the state of Christendom being as it is, the pastors and priests who teach “smooth things” (Isaiah 30:1) to their congregations are very hostile to the idea that the true Christian “doth not commit sin.” With much subtlety and persuasiveness, theologians and Bible commentators have attempted to undermine some of the most clear and soul-reaching statements of the Bible, and to substitute in their place a much-weakened Gospel message that has the Messiah as a Savior who picks one up every

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time he falls, rather than a Savior “that is able to keep you from falling, and to present you faultless before the presence of His glory with exceeding joy.” (Jude 1:24)

Two of the primary passages used for this purpose are re-interpretations of certain sections from the Book of Romans, and the First Epistle of John; while this chapter, and this book in general, is not devoted to the examination of every verse used for or against the doctrine being described, Appendix D gives an exposition of 1 John and Romans 7 that may prove useful to the reader.

Those who have done a proper analysis of the sacred texts realize that there are problems with the view that John merely means a believer will not continue in sin. And, of course, 1 John 5:18 presents the matter in even stronger language. While acknowledging that the verses do indeed say that born again believers do not commit the “sins unto death,” or deliberate sins, some will hasten to add, “we will have to ask ourselves how closely this teaching squares with the practical realities of Christian life.” [3]

A more detailed treatment of this comment, and its relation to 1 John are given in Appendix D, as stated, yet it should be obvious what the error is. Individuals are undertaking to make their experience the judge of what the Bible means. While realizing what the plain language of the Epistle signifies, humans who have not yet come to the level of faith required by those Scriptures will simply say, “Yes, it says that, but that’s not reflective of reality. John (or James, or Paul) is speaking of an ideal state, but knows that we can’t ever really get there.”

It is true that all Christians experience temptation, and it is also true that there are errors in judgment that may be made as the believer matures. An Old Testament prophet gives us this instruction for that procedure, and these words of advice hold just as true in our day as they did in his: “Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil, learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.” (Isaiah 1:16, 17)

There are two steps involved in beginning to walk in Christ’s righteousness. The first is to cease to do evil – and that means nothing less than ceasing to do all that is known to be “evil.” After that we must “learn to do well,” which signifies that Yahweh only holds us responsible for what we know, but at the same time fully expects us to learn more. The Messiah speaks of Christian growth in these words: “the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.” (Mark 4:28, 29) Although there is growth, that plant is “perfect” for its expected level of maturity no matter where it is in its development.

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It must be remembered that temptation is not the same thing as sin. (Hebrews 4:15) We are all going to be tempted; the more faithful the Christian is, the more strongly Yahweh will allow him to be tried so that he will mature and be ready for the sickle, the harvest of earth. (Revelation 14:15) The more growth that an individual experiences in righteousness, the more he will see how unworthy he really is, and he will rely all the more heavily on the Savior who has promised to (and who does, in truth) keep him from giving in to the temptation and falling into sin. David wrote, “Thy word have I hid in mine heart, that I might not sin against thee,” (Psalm 119:11) where the expression “that I might not sin” is even stronger in the Hebrew original, reading, “that I sin not.”

Christians are “temptable,” but overcoming – always. The “other Biblical teachings,” rather than weakening the “Two Trees” teaching from the Book of James, confirm it, and in some cases with stronger language. When Paul says, “they that are Christ's have crucified the flesh with the affections and lusts,” (Galatians 5:24) he is not speaking of a merely theoretical acknowledgment, but a mode of life. Similarly, when Peter tells Christians that “as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind, for he that hath suffered in the flesh hath ceased from sin,” (1Peter 4:1) he says it because that is what the procedure actually is. We enter into Christ’s death to the world, as Paul tells us in Galatians 2:20, and we rise into a new life with Him. The “old nature,” the only part of us that gives in to known sin, has passed away, as surely as a man who is crucified will die; and there is no return from death unless the Almighty resurrects him. Such will not be the case with the “man of sin!”

Let not the Christian doubt these powerful promises. Let not the one who is to have dealings with wicked spirits consider in his heart for an instant that the King of the Universe is unable to make so great a change in the souls of His people. He has already told us that He does this in all who are truly born again by His Holy Spirit through the sacrifice of His Son. In fact, Peter tells us exactly how we can live without ever knowingly committing another sin. A born again Christian will no more commit deliberate sins than a fig tree will bear olives – and let the reader remember, allow the Bible to be the judge of your experience thus far; do not let your experience to date be the judge of the Bible, for that is the path of humanism, in which man exults his judgment above what the Word of God declares as fact.

Those who have understood what it means to overcome the wickedness of this world, including the fallen angels bound here until the day of judgment, have followed Peter’s advice: “Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. And beside this, giving all diligence, add to your faith virtue, and to virtue knowledge, and to knowledge temperance; and to temperance patience, and to patience godliness, and to godliness brotherly kindness; and to brotherly kindness charity. For if these things be in you, and abound, they make you

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that ye shall neither be barren nor unfruitful in the knowledge of our Lord Yahshua the Messiah.

“But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall.” (2Peter 1:4-10)

This is the true strength of the Two Trees symbolism.

Never more shall the believing Christian say, “I cannot cease from sin, I am only human.” No, the only people of whom the Bible speaks who “cannot cease from sin” are called “cursed children.” (2Peter 2:14) Let us not be cursed children, but children of the day; let us partake in Yahshua’s own divinity, and thus be “more than conquerors through Him that loved us.” (Romans 8:37) The exorcist has a responsibility to both live and teach this blessed reality, or he will fail as both a servant to others, and a guardian of the faith committed unto him for his own salvation.

Now it may be asked, how does “charity,” come on a higher level than “brotherly love” in Peter’s list; and worse, how is “brotherly love,” higher on the chart of Peter’s epistle than “godliness?” The reason for this is because the word “godliness” from which the translators interpreted is not quite the state of being like God, as we would imagine from its English rendering. Rather, it has the meaning “piety,” or a life of practiced faith. Similarly, “charity” has a very specialized meaning. The “Ladder of Security,” (Figure 7.2) may now make a bit more sense.

Faith, of course, must come first, and then Virtue (or the actions and motives associated with righteousness) can follow. From our actions, we gain a deeper level of Knowledge and understanding than one who merely hears the truth but never puts it into practice. As the Scriptures tell us, “But be ye doers of the word, and not hearers only, deceiving your own selves.” (James 1:22) With knowledge comes Temperance, or self-control, and thus one is able to moderate all aspects of his life in a Christian manner. This is where the “gate” is truly sealed off from many direct, internal attacks from demons.

If a Christian is temperate in the activities of his life, beginning with the most “ordinary” activities like eating healthy food and getting enough rest, his mind becomes strengthened against temptations, and thus against the

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bearers of those temptations. His life will become, because of the very nature of self-control, one of order, and this is the very antithesis of the chaos represented by the “deep,” or the tehom. But the sealing does not end there. Yahweh is able to save “to the uttermost.” (Hebrews 7:25) What begins as childlike faith, believing that living a life free from sin is possible, ends in a glorious triumph over the Principalities and Powers.

So then, to this temperance that organizes the life, the believer is next instructed to add Patience. With patience, one can endure any trial. In previous chapters, we have used Job as an example of a man who was attacked by Satan; and Yahweh allowed this intrusion into His servant’s life for the edification of that very servant, and those around him. We read the following comment in the New Testament about this event, “Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord [i.e., the conclusion He brought to the matter]; that the Lord is very pitiful [sympathetic/kind], and of tender mercy.” (James 5:11)

If patience is added to self control, what temptation can there be that will overcome us? We are able to outwait any storm, and to look upward for the salvation of the Almighty. It is to this that we may add piety, translated into English as “Godliness.” When this patient hope in the Almighty is developed, it becomes the pattern of the life, and that life becomes invincible.

Finally, Peter tells us to add two kinds of love to our Christian experience, and in Figure 7.2 they are separated according to the Greek words used. Philadelphia, or “brotherly love,” is certainly a vital aspect of both the Christian character and the Christian community. Paul instructs, “Let love be without dissimulation [secrecy/deception]. Abhor that which is evil; cleave to that which is good. Be kindly affectioned one to another with brotherly love; in honour preferring one another.” (Romans 12:9, 10) This is the kind of love that allows “brethren to dwell together in unity.” (Psalm133:1)

But now when Paul says to let “love” be without deception, and consisting also of “brotherly love,” he is using both those terms from Peter’s ladder. The former term is Agape; this is the pure, godly love at the top of the ladder that, if we possess it, will result in the state from which we will “never fall.” Having Agape means to know the very mind of Christ toward the people He loves, be they saints or sinners, and to lend aid, but not facilitation, to those possessed by both illnesses and evil spirits.

Of course, the biggest barrier in getting to the top of this ladder is the first rung. If one does not make the first step, he will never make the last, and the most common problem those who bear this message encounter is that people do not even “believe” it is possible! They make excuses: “I have never been able to do it before,” “I try, but always fail,” “I have never seen

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anyone doing this,” “Nobody is perfect but Christ,” “My pastor says we all sin.” The potential list is endless, but they all have one thing in common: they believe that Christ has asked them to do something impossible, without providing the means by which it may be accomplished. This is, if we shall call a spade a spade, faithlessness.

When the Israelites were entering Canaan, we read this interesting account from the Book of Joshua. “And Yahweh said unto Joshua, ‘This day will I begin to magnify thee in the sight of all Israel, that they may know that, as I was with Moses, so I will be with thee. And thou shalt command the priests that bear the ark of the covenant, saying, When ye are come to the brink of the water of Jordan, ye shall stand still in Jordan.’

“And Joshua said unto the children of Israel, ‘Come hither, and hear the words of Yahweh your Elohim.’ And Joshua said, ‘Hereby ye shall know that the living Almighty One is among you, and that He will without fail drive out from before you the Canaanites, and the Hittites, and the Hivites, and the Perizzites, and the Girgashites, and the Amorites, and the Jebusites. Behold, the Ark of the Covenant of the Lord of all the earth passeth over before you into Jordan. Now therefore take you twelve men out of the tribes of Israel, out of every tribe a man.

“‘And it shall come to pass, as soon as the soles of the feet of the priests that bear the Ark of Yahweh, the Lord of all the earth, shall rest in the waters of Jordan, that the waters of Jordan shall be cut off from the waters that come down from above; and they shall stand upon an heap.’

“And it came to pass, when the people removed from their tents, to pass over Jordan, and the priests bearing the Ark of the Covenant before the people, and as they that bare the Ark were come unto Jordan, and the feet of the priests that bare the Ark were dipped in the brim of the water, (for Jordan overfloweth all his banks all the time of harvest) that the waters which came down from above stood and rose up upon an heap very far from the city Adam, that is beside Zaretan. And those that came down toward the sea of the plain, even the salt sea, failed, and were cut off: and the people passed over right against Jericho.

“And the priests that bare the Ark of the Covenant of Yahweh stood firm on dry ground in the midst of Jordan, and all the Israelites passed over on dry ground, until all the people were passed clean over Jordan.” (Joshua 3:7-17)

The biggest barrier to being sealed against possession and sin is unbelief. We must take that first “step” of faith, and we have examples before us of those who were called to do the same. The Jordan River, as the passage above tells us, was overflowing. The waters were rushing along at an alarming rate, and the Israelites were told, “Cross over.” They were instructed that, “as soon as the soles of the feet of the priests that bear the Ark of Yahweh, the Lord of all the earth, shall rest in the waters of Jordan,

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[…] the waters of Jordan shall be cut off from the waters that come down from above.” In other words, the priests were told to step into an overflowing river, bearing Israel’s most precious artifact, with no further evidence than “the words of Yahweh.” The Almighty would make a way, just as He did by the Red Sea, but here He was looking for evidence of an increased faith – this time the Israelites must make that first step.

It is so with Christians today. Too often, for once is too often, they are told from the pulpits, “Even a born again Christian sometimes deliberately sins, losing his hold on Christ, and falling into transgression.” What do the “words of Yahweh” say? They do not say that the Christian must remain with Christ of his own power; they say exactly the reverse – that “[Yahweh’s] Seed remaineth in him.” (1John 3:9) Because the Seed of the Father (i.e., the Son) remains in us, we abide in Him, and “Whosoever abideth in Him sinneth not: whosoever sinneth hath not seen Him, neither known Him.” (1 John 3:6) It takes great humility to admit that one has been deceived, both about the nature of the spiritual world, and about the nature of redemption and sin. Yet if we are to be sealed, and learn how to assist in the sealing of others, this must be done.

Beware, therefore, the leaven of the Pharisees, who attempt to justify their own faithlessness by saying, essentially, “Everybody does it, and here are some verses that show us why.” If we truly believe that with Christ all things are possible, it then becomes easy to see every verse of the Bible from the standpoint of true triumph over the sinful nature of the first birth. Sin is an element of the “flesh,” and Paul tells his brethren to think of the matter in this way: “But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of His.” (Romans 8:9)

Our connection with Christ does not depend upon our willpower or our constancy, only upon our decision to accept Him. Now, we must be careful here; the absolute version of once-saved-always-saved is not what these verses imply, for we know that some, whose names are already in the Book of Life, may have those names removed before the close of this age. (Revelation 3:5, 22:19) Rather, those who claim the promise simply will not commit known sin; therefore their names will never be removed.

There is a difference in English between “can not,” meaning even as a theoretical possibility, and “will not,” meaning that even if it were possible, the fulfillment is not seen. The grace of Christ, if genuinely accepted, constrains us to perfect obedience, inasmuch as we are able to understand what obedience is, and if any think that this is not possible, they are invited to take that first step into the Jordan River. Yahweh will make a way, as He has for those who have sought to be free from demons and their deceptions in every age of the world’s history.

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We must shed all traditions, and go back to the Bible. Just as we began our study of Satan’s intrusion into the mortal world by an episode involving Two Trees: those of Life and Knowledge, so we end our study by examining the principles demonstrated by Two Trees: those of the Spirit and of the Flesh. Just as we began by shedding all the mythology and misinformation about demons, getting back to the unadulterated Scriptural truth about possession, so we end by shedding all mythology and misinformation about the GOSPEL.

What is it, what does it mean?

The Gospel may be summed up very succinctly in but one teaching of the Master: “Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. And the servant abideth not in the house for ever; but the Son abideth ever. If the Son therefore shall make you free, ye shall be free indeed.” (John 8:34) We are told that Satan had the “power of death,” (Hebrews 2:14) and that is really the power of sin. The Deceiver still has the power to lead unsealed men into open transgression, and ultimately to spiritual destruction. His ultimate aim, as one remembers, is to create a sinner that will not die, and thereby justify his own continued existence; but everyone else he must sacrifice in order to attain that goal is merely a casualty of his futile war.

If we wish to be “free indeed” from demons, sealed off ourselves and apt to teach others how to be free of them, we must know these basic truths. If we wish to perform complete exorcisms, including guaranteeing (as no other people before) that re-infestation will never come to pass, we must be able to seal up the gates used by the wicked spirits to gain entrance; and of course we must have experienced this process of faith for ourselves. Fallen Angels cannot enter into a holy place, (2Corinthians 6:15) therefore we must teach men whom we have healed to be temples of Yahweh’s grace; as Paul tells Christians, “the temple of God is holy, which temple ye are.” (1Corinthians 3:17b)

Now, the nine steps of exorcism outlined in the last chapter were directed specifically at those extreme cases of possession that we have labeled Dominance. This does not mean that demonic possession must reach this fourth and final degree before the individual may be healed! It merely means that the healing can be less dramatic, but the same principles must be followed in every case. If someone is communicating with a demon, having come into the ranks of sorcerers, if someone is being influenced by the devil into repeatedly committing sinful acts, or suffering under an addiction, the rites of exorcism can be used to help him or her.

We need not ask for the demon’s name, but we, if we are permitted or led to minister unto the individuals, may certainly seek the root of the problem. What sins led the demon to this particular victim? What faults may be confessed so that the soul can accept the freedom Christ offers? With

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prayer, with patience, and above all with Love, we may reach out to others who have fallen under the shadow of the “god of this world,” and show them that there is a better way. In overcoming the sins that so easily beset them, human beings are truly rejecting the demons, the messengers of those transgressions. At the same time, they are overcoming the leadings of the flesh, and learning to “walk in the spirit,” (Galatians 5:16) that they will not be overcome again.

An exorcism in such a case is merely the process of leading someone into an intelligent understanding of why they are hearing “voices” in their heads, or why they have “special powers,” if these things are not explicitly gifts from Yahweh. And… we may know the true gifts of Heaven from the false, because the true gifts of the Spirit are given for “the edifying of the Church.” (1Corinthians 14:12)

In understanding these things, and then learning like Christ how to “refuse the evil, and choose the good,” (Isaiah 7:14) the soul is won from darkness.

Of course, this does not leave out the possibility of genuine mental illness. Whether or not direct “sins” are involved, whether or not actual demons are at the root of the symptoms, speaking to someone suffering from a neurological condition of the freedom to be found in Christ can do only good. The Messiah healed those who were “lunatick,” as well as those who were genuinely possessed and, as we have seen before, He did it in the same way regardless of the circumstance: He did it by the power of His word.

We must remember this key idea, mentioned in an earlier chapter, that Christ is the first recorded exorcist in the Scriptures. There may have been those who came before who were able to cast out demons, but they would have to have done so under the authority of the Son of Yahweh, or it was merely a manifestation of the I.O.C. For example, if the details of Josephus’ account regarding Solomon (Chapter 6) are to be given any credibility at all, the Israelite king was terribly deceived. When he eventually returned to faithful service at the very end of his life, he did not speak of any powers over demons, or any miracles he performed; he simply said, with the humility that marked his early reign, “Let us hear the conclusion of the whole matter: Fear Elohim, and keep His commandments; for this is the whole duty of man.” (Ecclesiastes 12:13)

Let us not be deceived by the I.O.C. – it must be understood that our only true power to heal, and to cast out devils, comes from the authority given to us from Above. We do all that we do, including performing exorcism, by the knowledge of the Gospel. It must be this “Good News” that actuates our efforts, or they will come to naught.

The final point to be made is this: the Gospel, in its true form, is a response to Satan’s three-step plan for humanity. It is the ultimate exorcism.

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Let us briefly review Satan’s plan, and then behold what Yahweh has done. The steps, as we recall, are these:

1) He seeks to corrupt all humanity, turning their allegiance from the Creator.

2) He seeks to establish a worldwide, godless society of mankind, either under the principles of secularism or occultism; in doing so he will institutionalize apostasy.

3) He seeks to produce immortal sinners, relying upon the “fairness” of Yahweh’s government to thereby preserve his own existence.

Now, in the final Book of the Bible, we have the Everlasting Gospel, the Good News about the Creator, outlined in three simple steps, and they perfectly counteract the three steps of Satan’s plan. While the Gospel itself may be very simply stated, that Yahweh sent His Son to die for us so that we might live, and that whosoever is set free by belief in the Son is free from the curses of sin and death, the Almighty purposed to give us a most clear picture of what the Gospel message means in greater detail than in any previous record. He ordained a message, borne in symbol by an angel, to prepare for Himself a people who are “mature” in the Spirit, and ready for the coming Harvest of earth of which we spoke before. That angel is followed by two more, similarly bearing vital information. If we wish to learn how to seal spiritual gates, and understand what exorcism really is, the messages of these three angels are essential knowledge.

We read the account from a vision of the apostle John: “And I saw another angel fly in the midst of heaven, having the Everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, ‘Fear Elohim, and give glory to Him; for the hour of His judgment is come; and worship Him that made heaven, and earth, and the sea, and the fountains of waters.’

“And there followed another angel, saying, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’

“And the third angel followed them, saying with a loud voice, ‘If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of Yah, which is poured out without mixture into the cup of His indignation; and He shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb. And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.’” (Revelation 14:6-11)

It is important, particularly for someone involved in exorcism, to know his enemy, hence the demand for names in Step 7. How much more important,

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then, is it to know our own source of life and power? These “three angels’ messages” are set in contrast to, and destroy the power of, the three steps of Lucifer’s religious rites. I demonstrate this as follows:

Satan’s first step is to draw mankind’s worship away from the Creator. The first messenger of the Gospel says, “Fear Elohim, and give glory to Him; for the hour of His judgment is come; and worship Him that made heaven, and earth, and the sea, and the fountains of waters.”

This does two things immediately; first, it reminds individuals on the earth that there IS a Creator to worship, undoing (if the message is accepted) the foundations of both secularism and most occultism. Second, it re-introduces into human consciousness the idea of “judgment,” and as we saw in a previous chapter, the removal of the concept of “judgment” is essential for Satan’s ultimate goals for immortality in sinfulness.

But this first angel bears a more poignant, though less obvious, message as well. Only those who are alive can “worship Him that made heaven, and earth…” This is an obvious truth, and well attested in the Scriptures. We read that, “The dead praise not Yahweh, neither any that go down into silence.” (Psalm 115:17) Another witness: “the grave cannot praise thee, death can not celebrate thee; they that go down into the pit cannot hope for thy truth. The living, the living, he shall praise thee, as I do this day; the father to the children shall make known thy truth.” (Isaiah 38:18, 19)

Only those who are alive can render reverence and praise to the Almighty; this is true not only physically, but spiritually as well. The apostle Paul explains this in several ways, and in several places. “And you hath He quickened [made alive], who were dead in trespasses and sins; wherein in time past ye walked according to the course of this world, according to the prince of the power of the air [i.e., Satan], the spirit that now worketh in the children of disobedience.” (Ephesians 2:1, 2) And again, “Even when we were dead in sins, [He] hath quickened us together with Christ; by grace ye are saved.” (verse 5) In another epistle entirely, Paul reminds his readers, “And you, being dead in your sins and the uncircumcision of your flesh, hath [Yahweh] quickened together with [Christ], having forgiven you all trespasses; blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to His cross.” (Colossians 2:13, 14)

Some readers have not fully understood these passages, particularly the verses from Colossians. Some even go so far as to say that the “ordinances” or the commandments of God, were removed by the cross. Not only did the Messiah Himself emphatically deny this idea, (Matthew 5:17) the passage itself teaches no such thing. First, it should be understood that the expression “handwriting of ordinances” is a singular concept, and that Paul writes that this “was” taken out of the way, not “were” taken out of the way. The past participle being singular (was taken), the subject must also be

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singular, and this is true to the original Greek grammar. Thus, it was the “handwriting” that was taken away, and not the ordinances. Now, in the language of the apostle, this expression is the word cheirographon, which, from usage, means something like a “debt of custom,” or “a receipt” of something one owes. The meaning therefore becomes the same as the previous part of the verse, that we are “made alive,” saved from the condition of being “dead in trespasses and sins,” because our sins are forgiven. Those things which we owe are set aside, taken out of the way by the cross on which the Messiah died. There is more on the Colossians passage in Appendix A.

Only the true Christian, one who has been set “free indeed” from known sins and faults, and having been forgiven his spiritual debt, can render the kind of praise to the Almighty that the first angel instructs. We note that Paul refers to being “dead in trespasses and sins” in past tense, for he is speaking to converts. And whereas converts also may have things to learn, they are not willfully committing wrong acts of which they have already been convicted. The Spirit of the Almighty, dwelling within them, makes this course of action a practical (not theoretical, of course) impossibility.

“All have sinned,” this is true, but those who have been set free from the cheirographon can now render acceptable praise unto the Creator. Their hearts are turned back to Yahweh, and thus Satan’s first rung for his plan to initiate everlasting sin and misery is broken in the life of the Christian.

Satan’s second step is to institutionalize apostasy under the principles of secular humanism or the occult arts. The second angel who bears the threefold message of Revelation 14 declares, “Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.” Satan’s kingdom is known, in the spirit world, as Pandemonium (All Demons), or Babylon. His kingdom on earth, if seen through spiritual eyes, is also known as Babylon, the “Mother of harlots and abominations of the earth.” (Revelation 17:5) Whether it is used of the various governments of the world, or the divisions and compromises between fallen Churches, the trademark of Lucifer’s presence is confusion.

The second angel points out that there is an end to the confusion. There is a time appointed in which those who have been deceived will realize their confused state, and they will reject the religious, political, and religio-political systems inspired by the spirits of this fallen earth, and seek to be restored as citizens of the Divine Order. There is a Body of Messiah even now on earth, and they are unified, “perfectly joined together in the same mind and in the same judgment,” (1Corinthians 1:1) having learned the balance between individuality and unity, and practicing it in such a way that it does not lead to either cultic conformity or the worship of Araphel.

When people begin to see that the institutions of this world are following after the god of this world, those who are honest and desire clear answers,

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pure Biblical doctrine, and the fellowship of those who have the power over both sin and devils by the authority of Christ’s word and Spirit, they will come out of those confused kingdoms. They will be joined together by “one Lord, one faith, one baptism,” (Ephesians 4:5) and will make themselves ready for the appearance of the Bridegroom. (Matthew 25:6)

Babylon is truly formed when a religious system (signified in the Bible as a woman – Jeremiah 6:2) commits “fornication” or unlawful union, with the “kings of the earth.” (Revelation 18:9) Thus any Church that has formed an unlawful union with civil government qualifies as a “confused” system, and has fallen under the deceptions of the Dragon. The Bride of Christ is a “chaste Virgin,” (2Corinthians 11:2) and those who wish to be free from deception, and to help others likewise be free – whether through exorcism or evangelism – must seek Her out.

When this is done, Satan’s second rung is broken in the life of the Christian, because he cannot institutionalize apostasy worldwide when the worshippers of Yahweh are united in their mission to warn mankind against the snares of the devil. Thus, the second angel’s message is the antidote for Satan’s second “religious rite.”

Finally, the fallen archangel seeks to create an immortal sinner, one who has transgressed the law of the Almighty, and for whom the natural wages of his actions would be death. Due to his immortal nature, however, the Almighty would be unable to punish sin; thus sin itself, and its originator, would become permanent fixtures in a universe unable to be cleansed. The third angel has a message of warning, however, for those who do not seek immortality through the grace of Christ, but through some other means:

“If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of Yah, which is poured out without mixture into the cup of His indignation; and He shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb. And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.” (Revelation 14:9-11)

As the lines become more clearly drawn in the last days, individuals will come to realize that there are only two altars unto which one may cast his loyalty. There will be the “Seal of Yahweh,” mentioned in Revelation 7, and there will be the “Mark of The Beast,” against which the third Gospel-bearing angel warns. Of course, a careful reading of Revelation 14 reveals that only the first angel is designated as bearing the “Everlasting Gospel,” and the reason for this is because the true heart of the Gospel is that if we are set free from sin, we will be able to worship the Creator “in spirit and in truth.” (John 4:23, 24) The second and third angels that present their messages do so to the Christian, who is already “born again” in the Gospel

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provided by the ministry of the first, and then through that agent to the world in need of spiritual instruction.

What the Christian needs to know is how to avoid the wiles of the demons. They must learn that in Christ, and because of His Spirit, they have the authority to command the fallen angels to depart from their victims – if those victims truly desire to be free. Now, those who do not desire to be free, these are the ones through whom Satan can best work to carry forth the final stages of his plan; these are the sorcerers, the alchemists, the atheistic academic, the apostate theologians, who either believe in the demons (on some level) and serve them, or disbelieve in them, and are thus the more easily manipulated by malevolent spiritual forces.

The third angel warns that those who do not seek life through the “narrow gate” are following the “broad way” that ends in everlasting destruction. (Matthew 7:13, 14) There is no being that is immortal apart from Elohim, (1Timothy 6:16) and no way by which humans may attain it except through the knowledge of the Father and Son, by the agency of the Holy Spirit. (John 17:3, John 16:13) The third angel’s message, if accepted, will warn individuals against following the way of this world, for the “beast” represents those kingdoms (Daniel 7:17, Revelation 17:12) or authorities that have set themselves up against the “Way, the Truth and the Life.” (John 14:6) The Messiah said in that very verse, “no man cometh unto the Father, but by me.” Those who seek to maintain life by appealing to other sources, be they demonic or human, for their power will find themselves unable to stand in the very Day of Judgment that Lucifer has tried for so long to blot from the consciousness of man.

Satan will make no immortal sinners, and will therefore fall short of becoming one himself. As we saw in the chapters outlining the history of demons, just as they attempt to take New Jerusalem by force, and thus the Tree of Life, their punishment will fall upon them. John prophesies this event, having seen that “fire came down from Elohim out of Heaven, and devoured them.” (Revelation 20:9) The third step in his plan for humanity will, like the others, fail.

Thus, the three angels’ messages teach the Christian how to counteract the work of Satan in this world. They must both live and teach these principles, these sacred truths, and they are the final step in sealing off a soul from the direct influence of demons, the last rite of exorcism. We notice that right after the messages are given by those angels, it is written in the passage, “Here is the patience of the saints: here are they that keep the commandments of Yahweh,

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and the faith of Yahshua.” (Revelation 14:12)

Revelation 14 begins by speaking of the perfectly faithful servants of the Lamb, “having His Father's name written in their foreheads.” (verse 1) What is that “name?” During the rites of exorcism, we discussed the importance of obtaining the “names” of the demons that have infected a human host, for those names are their powers, and they may be commanded to depart if the sins that correspond to those names are confessed and forsaken. We read of the name of the Almighty being placed in the foreheads of the saints thus: “And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, saying, ‘Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads.” (Revelation 7:2, 3)

This procedure is the very “sealing” of the gate. When one becomes a servant of Yahweh, the living God, it is then, and then only, that he is truly free from the power of the wicked spirits. Their foreheads are covered by the blood and name of the Sacrifice, and the One who sent Him, and the demons find no way of entrance, since they commit no willful sins.

Whether the affliction is purely supernatural in nature, purely mental, or a combination of the two, the ailing individual may find freedom and peace through the ministry of one who knows these things. Those who have been set free may each say with the ones who have been the instruments of their release, “the prince of this world cometh, and hath nothing in me.” (John 14:30) When they can do so, they will have learned the lesson of the Two Trees, and will have been sealed by the work of the Holy Spirit for victory in this life, and entrance into the next. (2Corinthians 1:21, 22)

References:

1 – The Epistle of James, C. Leslie Milton, B.A., M.Th., Ph.D., D.D., 1966, Wm. B. Eerdmans Publishing Co., Grand Rapids, MI, p. 133 [emphasis added]

2 – The Letter of James, Douglas J. Moo, 2000, Wm. B. Eerdmans Publishing Co., Grand Rapids, MI, pp. 166, 167

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