Audio Download – 1a

Audio Download – 1b

The Song of Solomon

Introduction – Part 1

The Foundation and the Distortion 

[First Part of the Study Aired August 14, 2026]

Opening Context: The Song of Solomon and the Primordial Curse

Originating in Adam’s love and idolization of his newly created companion, Eve, these introductory studies on curses will then turn to the specific curses upon Adam and Eve. We will take a closer look at how these curses impact them individually, their gender, and their interpersonal relationships—and, subsequently, all of humanity.

Ordained by God, Adam’s curse—not Eve’s—has borne the deepest weight of evil in human experience, imprinting itself upon a humanity that remained largely unaware of its own condition. Yet that same curse also conferred immense gifted-power upon Eve, and from that distortion came a force that has operated through women to reshape and rule as signified harlot churches, and, exponentially and literally, more vividly in more recent times, to order the visible governments of the world.

Isaiah 3:12 (KJV)  “As for my people, children are their oppressors, and women rule over them. O my people, they which lead thee cause thee to err, and destroy the way of thy paths.”

Ecc 1:13 (CLV) “I applied my heart to inquiring and exploring by wisdom concerning all that is done under the heavens: it is an experience of evil Elohim has given to the sons of humanity to humble them by it.”

Our study is not merely about understanding curses in the abstract, but about recognising that the primal wound in Eden created an “experience of evil” that God uses to humble and ultimately transform His people. Corruptible flesh became the doorway through which sin entered the world, and therefore the divinely ordained occasion for the maledictive result to be introduced. By design, Christ the Saviour had to come in the flesh for His Bride to follow and model. “For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:” 1Pe 2:21 (KJV)  

Solomon, with his God-given immense wisdom and understanding of humanity, and distinctly by first-hand experience of women’s beguiling artifices, bitterly lamented in Ecclesiastes 7 that no such woman (Babylonian church) existed who didn’t inherently gaslight men (in other words to ignore or degrade Christ). His personal observation of the incredibly beautiful, virtuous young Shulamite, Abishag, and Adonijah’s swift demise, no doubt, had a tremendous emotional impact on him. Abishag’s exemplary and utterly selfless devotion to King David, albeit a signified failure to reheat the dying Old Covenant, would have exceedingly moved him to see that she was a foundation for how a bride should conduct herself to be worthy of being a King’s Wife. The only enduring problem, even to the end of the Song of Solomon, was that it was impossible to believe, as seen in Ecclesiastes verse 29, that such a concept could exist. Nonetheless, Solomon, unwittingly guided by the holy spirit, put all his heart and spirit into creating in his mind how the illusory perfect Bride and subsequent Wife would ideally respond to him, where his 1,000 other wives miserably failed—and the Song of Solomon was composed, poetically portraying an already reversal of Eve’s curse. Even then, we shall see in the actual study of the Song of Solomon, the concept in action, as beautiful as it was, remained “far from him” to actualize. He desolately went back to satiating his lusts in “many strange [ethnically beautiful] women”, bitterly (Col 3:19) and unsatisfyingly. Accordingly, his Song of Songs signified Christ’s supreme Song of Songs to debut His Bride dynamically.

Ecc 7:26 And I find more bitter than death the woman, whose heart is snares and nets, and her hands as bands: whoso pleaseth God shall escape from her; but the sinner shall be taken by her.
Ecc 7:27 Behold, this have I found, saith the preacher, counting one by one, to find out the account: 
Ecc 7:28 Which yet my soul seeketh, but I find not: one man among a thousand have I found; but a woman among all those have I not found. 
Ecc 7:29 Lo, this only have I found, that God hath made man upright [a seeming oxymoron—not deceived (1Tim 2:14)]; but they have sought out many inventions. [Meaning, that while deceived, they deliberately sin, and most eminently equally as conniving as women to get a woman, and any woman intimately!]

Rom 5:12 (KJV) Therefore, even as through one man sin entered into the world, and through sin death, and thus death passed through into all mankind, on which all sinned -“
Rom 5:13 for until law sin was in the world, yet sin is not being taken into account when there is no law;”
Rom 5:14 nevertheless death reigns from Adam unto Moses, over those also who do not sin in the likeness of the transgression of Adam, who is a type of Him Who is about to be.”
Rom 5:15 But not as the offense, thus also the grace. For if, by the offense of the one, the many died, much rather the grace of God and the gratuity in grace, which is of the One Man, Jesus Christ, to the many superabounds.”
Rom 5:16 And not as through one act of sinning is the gratuity. For, indeed, the judgment is out of one into condemnation, yet the grace is out of many offenses into a just award.”
Rom 5:17 For if, by the offense of the one, death reigns through the one, much rather, those obtaining the superabundance of grace and the gratuity of righteousness shall be reigning in life through the One, Jesus Christ.”

Notice in verse 13 that sin was already in the world. How? Because once Adam and Eve did one of the actions of looking upon the tree, touching or eating of it, they enacted the clause in Genesis 2:17; “But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.” Meaning, flesh is made corruptible regardless of hypothetically not eating it, suggesting that they wouldn’t die. That, in particular, is where the false doctrine of the immortal soul was conceived.

Central Thesis

A curse is not a meaningless hex, a vague misfortune, or evidence of God’s arbitrary cruelty. A curse is God’s judgment—His corrective mechanism placed upon sin and rebellion to expose what is wrong, to bring consequence and pain, and ultimately to drag His people back into obedience according to His sovereign will. Scripture presents curses as sovereign acts of divine will that reveal both the depths of human rebellion and the ultimate necessity of redemption.

In the Old Covenant, curses operated through law and external consequence. In the New Covenant, the same laws operate spiritually through the mind and the holy spirit—God’s mighty power to develop in us an infinitely higher, righteous understanding of every subject in accordance with Christ’s mind, kept by the Elect of God. The curse now exposes every lustful thought, every hidden motive, every rebellion disguised as loyalty.

The Law of the flesh (as seen in Romans 8 and Galatians 5) and its intrinsic death were embedded in creation. A pricked conscience, and depending upon one’s potentially “seared conscience” (1Ti 4:1-2) affecting the individual, is the sudden realization that your actions, words, or thoughts have violated your own Babylonian moral code, ethics, or personal values, and for some folk, even like Adam and Eve, directly communicating with “the” Lord himself, namely an Elect of God, a far more profound dread. It is the psychological and emotional discomfort—commonly felt as guilt, regret, or remorse—that happens when your internal moral compass signals that you have done something wrong, typified by Adam and Eve hiding from the Lord before uttering dismissive words that excuse and accuse their actions.

Curse H7043 – 1. to be slight, be swift, be trifling, be of little account, be light, abated, contempt, despise, easier, lighter, revile, swift and vile all denote our casual attitude towards God’s word, provoking a curse for our trifling with its severity. 

Galatians 5:16-17 (KJV)“This I say then, Walk in the spirit, and ye shall not fulfil the lust of the flesh. For the flesh lusteth against the spirit, and the spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.”

1 Corinthians 2:15-16 (KJV) “But he that is spiritual judgeth all things, yet he himself is judged of no man… For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.”

The Bride—the Elect of God—is given the mind of Christ and the power of His spirit to judge all things. This is the transformation the curse produces.

Key Hebrew and Greek Terms

Qalal (קָלַל) Curseth — to make light of, treat as insignificant, despise, curse

The root carries the sense of diminishing value. To curse is to strip away pretence and expose what someone truly is—worthless apart from God’s chastising grace. When God “makes light” of something, He reveals its hollow core by the light of His spirit, revealing our negativity in making “light” or contempt for His Laws.

Arar (אָרַר) Cursed — to bind with a curse, to be bitterly cursed, placed under a curse.

This is the heavier word—the sense of being bound, trapped, marked. It suggests not a passing judgment but an entanglement with consequence. The cursed one moves through life, dragging the weight of judgment until repentance breaks the chain.

Katara (κατάρα) Curse H779 — curse, imprecation (moan, lament), a word or act invoking evil

In Greek, the curse carries the sense of speaking down (kata—down, ara—prayer or invocation). A curse is an utterance that carries holy authority, bringing a reality down upon the one cursed.

Ara (ἀρά) G686 — a prayer, imprecation, curse.

The broader term encompasses both petition and pronouncement. A curse from God is not capricious; it is a deliberate utterance rooted in justice and redemptive purpose.

Because Greek uses subtle accent changes, do not confuse G685 with these similar words: G686 (ἄρα): An inferential (hidden or implied) particle meaning “then,” “therefore,” or “consequently”. G687 (ἆρα): An interrogative particle used to introduce a question expecting a negative response.

The Old Covenant Blueprint: Curses as Covenant Consequence

When God established Israel under the Old Covenant, the terms were explicit:

Deuteronomy 11:26-28 (KJV) “Behold, I set before you this day a blessing and a curse; a blessing, if ye obey the commandments of the Lord your God, which I command you this day; and a curse [H7045 – curse, vilification, execration from H7043], if ye will not obey the commandments of the Lord your God, but turn aside out of the way which I command you this day, to go after other gods which ye have not known.”

This is not cruelty. This is clarity. God laid the choice bare: obedience brings life; disobedience brings a curse. The Old Covenant operated in the realm of the flesh—external law, visible consequence. You could see it: drought, disease, defeat, exile. The ground refused to yield. The womb became barren. The enemy crushed you in battle. The curse was written on your circumstances.

However, here lies the first truth the individual jewel of the Body must grasp: The Old Covenant was designed to fail (Hebrews 8:6), not because God is weak, but because carnal flesh cannot keep the law of the flesh perfectly. The Old Testament is the story of a wife under law, repeatedly breaking covenant and, by God’s design, repeatedly bringing a curse upon herself through disobedience.

The Anatomy of Individual Curses

The Curse of Cain (Genesis 4): After murdering Abel, Cain is marked. Cain’s mark in Genesis 4:15 is understood spiritually rather than as a particular physical tattoo or identifying symbol. Cain represents the carnal/natural man—the first Adam and the flesh. Cain represents all humanity, driven by the carnal mind, works of the flesh, and self-righteousness. His killing of Abel pictures the flesh persecuting and destroying the righteous/ spiritual seed.

After Cain killed Abel, God placed a “mark” (Hebrew: owth) on Cain so that no one would kill him (Genesis 4:15). The mark represents God’s protection and, ironically, the preservation of the carnal man until God’s appointed time for judgment. God reserves vengeance for Himself rather than allowing Cain to be destroyed by others.

There is an important twist: Cain’s mark is not ultimately a mark of final condemnation. God was preserving Cain even as He judged him. The mark was a sign that vengeance belongs to God alone, ultimately pointing toward God’s redemptive purpose in Christ. This also connects to the mark of Christ. The Elect likewise have a “mark,” but theirs is associated with suffering, judgment, and being separated from Babylon while remaining in her, not doing what she does (John 17:1-26). Paul calls these his “marks of the Lord Jesus.” Again, it is not a physical mark or literal tattoo. It represents Christ’s Word and character being established in our hearts and minds—symbolised by the forehead, “the mind of Christ”—and expressed in how we live, symbolized by the hand (1Co 2:16).

Galatians 6:17 (KJV) “From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus.”

The framework resulting from Cain is: Cain → the carnal man → marked/preserved by God → cannot be destroyed prematurely → eventually subjected to God’s judgment → ultimately, God’s purpose is redemption.

This fits closely with the curse of the cross: God doesn’t simply destroy the flesh; He judges it, crucifies it, and brings forth something spiritual in its place for the Bride’s ultimate glory in Christ.

Cain’s mark represents God’s sovereign temporal (7,000-year) preservation of the carnal man. Only the Bride is given in this age to escape by dying daily to her Old Man. In the meantime, it protects Cain, representative of mankind, from premature destruction while God’s purpose unfolds. Spiritually, Cain represents the flesh, and his mark connects with the “mark of the beast”—the identity of mankind and the operation of the carnal mind—which must eventually be overcome through God’s judgment and the work of Christ and His Bride in the Great White Throne Judgment.

Noah’s Curse on Canaan (Genesis 9): A generational consequence following Ham’s disrespect. He effectively whispered his father’s nakedness to his brothers with derision. The curse passes down—not because God punishes children for parents’ sins capriciously, but because patterns of dishonor embed themselves in families, as does a little leaven then leaven the whole lump. (Galatians 5:9). The natural consequence of disrespect is servitude. “A froward man soweth strife: and a whisperer separateth chief friends.” Proverbs 16:28. (KJV) That is highly likely to happen whenever we repeat another’s sins, which, spiritually, exposes their perceived or factual nakedness. Like leaven, the titillating whisper of shock, outrage, or laughingstock reveals our self-righteousness, pointing to that “evil sinner over there” while failing to see that we are more often the hypocritically wretched reprobate.

Genesis 9:25 (KJV) “And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren.”

Ezekiel 18:20 (KJV) “The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.”

The curse is not mechanical transmission but the embedding of sinful patterns that subsequent generations inherit and perpetuate.

Joshua’s curse on Jericho (Joshua 6): After the miraculous collapse of the city walls, indicative of our city’s walls within, Joshua pronounces:

Joshua 6:26 (KJV) “Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it.”

The curse bound the rebuilt city to tragedy. When Hiel attempted to rebuild centuries later, his firstborn and youngest died during construction—the curse executed with precision. Why? Because the curse was tied to covenant violation. Jericho was devoted to destruction as a testimony to God’s power. To rebuild it was, in other words, to say, “I do not trust God’s order. I will remake what He demolished.” That presumption costs lives. Besides, the younger son signifies an Elect’s dying for attempting to rebuild our city wall without calling on the power of Christ to resist the Devil (James 4:7).

Jericho represents more than a historical city. Jericho means “moon” (H3405), and its destruction represents the overthrow of the old, carnal/earthly whorish order of harlot churches within us. The warning against rebuilding Jericho, therefore, represents not returning to what God has destroyed in us. A person rebuilding Jericho simultaneously lays its foundation in his firstborn and establishes its gates in his youngest—demonstrating the multi-generational impact of refusing God’s clear word.

This connects spiritually with Samson, who mirrors our former slothful disregard for God’s power. He took for granted that his will supersedes the Lord’s, resulting in his being cursed to figuratively work the ground by grinding grain in prison, now spiritually shackled, blind, and remaining in servitude, nonetheless in deep, painful reflection on his own ways.

Judges 16:20-21 (KJV) “And she said: The Philistines are upon thee, Samson. And awaking from sleep, he said in his mind: I will go out as I did before, and shake myself, not knowing that the Lord was departed from him. Then the Philistines seized upon him, and forthwith pulled out his eyes, and led him bound in chains to Gaza, and shutting him up in prison made him grind.”

John 9:40-41 (KJV) “And some of the Pharisees which were with him heard these words, and said unto him, Are we blind also? Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth.”

The spiritual blindness of those who claim to see—who claim self-sufficiency and knowledge apart from Christ—is the deepest curse. While in Babylon, the Bride figuratively had her eyes put out, thinking she could see, when in fact she and her sisters were blind. The curse of Joshua on Jericho is deliberately designed to lead into Christ’s curse, which rescinds all curses affecting the development of His Bride.

National Curses: Deuteronomy 27 and 28 present a cascade of curses for covenant breach—famine, plague, military defeat, psychological torment, and exile. These were not abstract threats. Israel, the Lord’s first wife, experienced them. Every dynamic of those physical curses deeply damaged her ability to be a fruitful vine for her Husband and Lord. The nation experienced the curse as corporate judgment, visible in history yet hidden to the carnal man and dynamically lived by the new spiritual Man, the Bride of Christ.

The Old Covenant curse mechanism was an external judgment operating through law. You broke the law; consequences followed. Simple. Brutal. Inescapable. However—and this is critical—no one could keep the law perfectly. God knew it. The law was designed to fail, to expose humanity’s inability to obey through flesh alone. This is the wound the Old Covenant was meant to reveal.

Genesis 3:15 (KJV) “And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.”

That “enmity” (H342 — meaning “hatred”) to the Babylonian mind is a strange paradox, since Satan is presented as the originator of endless lies. The woman—the Bride—knows inwardly, even though the 40,000-plus Babylonian churches semi-consciously refuse to acknowledge it, that they are confused (the meaning of Babylon itself and within), with no way of identifying their wounded head representing the first beast of Revelation 13, from which all carnal humanity originated.

In the age before the One-Thousand Year reign, it is only the Bride who is given to bruise the Serpent’s head, picturing the destruction of the carnal mind through the daily crucifixion of her old self. Akin to having her heel, as was her Husband’s heel nailed, yet hers bruised with a Jacob-like limp, its temporary reminder of our daily struggle.

Next study, Lord willing, we continue and begin with: “The Distorted Christian View: When Babylon Misreads the Curse.”

[Suggestion for Host to break here – 6 pages]***************

The Distorted Christian View: When Babylon Misreads the Curse

Here lies a scandal within Christendom that must be named clearly: By God’s design, the Orthodox Christian world has corrupted the biblical understanding of curses.

There are three primary distortions:

Distortion 1: The Denial

Babylon’s Claim: “Christians cannot be cursed. Jesus broke all curses. To speak of curses is to deny the efficacy of Christ’s work.”

This is a half-truth masquerading as doctrine. It comes primarily from the prosperity gospel and its spiritual descendants—the teaching that says the cross removed all consequence, all judgment, all discomfort from the believer’s life.

Scripture contradicts this plainly:

Galatians 3:10-14 (KJV) “For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. But that no man is justified by the law in the sight of God, it is evident: for the just shall live by faith. And the law is not of faith: but the man that doeth them shall live in them. Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the spirit through faith.”

Those who cling to the law—who attempt to earn righteousness through external works—remain under the curse of that system. Why? Because no flesh can keep it. The curse of the law remains active for anyone who tries to live by the law rather than by the chastising grace through the faith of Christ.

Galatians 3:13 (KJV) “Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree.”

Christ redeemed us from the curse of the law—meaning the impossible demand that we be perfect through external obedience. This does not mean curses cease to operate. It means Christ absorbed the legal curse so that the spiritual curse—the corrective judgment that exposes sin at the level of thought and self-will—could continue its work of transforming the Bride from carnal to spiritual.

Notice Samson’s mistake: “In his mind, I will go out as I did before, and shake myself, not knowing that the Lord had departed from him.” That is an Old Covenant classic case of one’s own will presumptuously taking God’s power and might for granted, operating corruptly in the spirit of his mind. This is precisely what Babylon within does: it assumes the Lord’s presence and power while abandoning His word. “But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, self-willed, they are not afraid to speak evil of dignities.” 2Pe 2:10. (KJV)

The denial says: No more curses. Scripture says: A different order of curse now operates—one that strikes the mind, not merely the circumstances.

Distortion 2: The Superstition

Babylon’s Claim: “Curses are supernatural forces that can be transmitted through words, objects, or bloodlines. They linger like spiritual pollution unless ritually removed.”

This view treats curses as detached entities—floating powers that operate independently of God’s will. It creates a market for deliverance, for curse-breaking rituals, for the removal of “generational curses” through prayer formulas typical of contemporary Babylonian churches. The more theatrical Christian Orthodoxy becomes, the more seriously they take such superstitions. 

However, this is not Scripture. Every curse in the Bible is directly tied to God’s sovereign pronouncement. Cain’s curse came from God’s mouth in response to murder. Joshua’s curse was an authoritative declaration by a priest of God. The Law’s curses were conditions explicitly bound to covenant violation.

Curses are not autonomous forces. They are not demons masquerading as curses. They are God’s judgment taking form. When the curse operates, God is operating it.

The superstition holds that curses are a form of spiritual contamination. Nevertheless, Deuteronomy 28:1-68 makes clear: Curses are God’s corrective voice speaking judgment over sin.

This distinction matters profoundly because it means you do not pray to be freed from a curse as though it were an alien force. You recognize the curse as God’s corrective word, and you repent—you turn from the rebellion that invoked it.

Distortion 3: The Denial of Consequence

Babylon’s Claim: “God is love. A loving God would never curse. Curses belong to the Old Testament and Old Covenant only.”

This sentimental view strips God of His justice and strips curses of their purpose. It mistakes mercy for the absence of consequence. It confuses grace with the removal of judgment, when in fact grace teaches us through chastisement and IS the judgment.

Titus 2:11-12 (KJV) “For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world.”

(Note: The Greek word pahee-dyoo’-o means: 1. to train children; 2. to be instructed or taught; 3. to cause one to learn; 4. to chastise or castigate with words, to correct.)

Grace is God’s “gracious love and favour.” However, Orthodox Christians rarely appreciate what grace does for us. When we sin, grace abounds all the more—not by excusing our rebellion, but through the loving chastening and scourging of our Father, until we finally learn how good it feels to stop fighting the lost cause of “turning the grace of God into lasciviousness” (Jude 1:4).

That is exactly what our Babylonian brothers and sisters do, as we once did. They think Christ’s work saves them on the cross, and that they don’t have to do anything because “Christ died for us, so we don’t have to die.” This is a lie—this is lasciviousness, greasy grace. Christ did not die, so you would never have to die. Christ died to show you how to die—and to give you the power to do it daily.

2 Peter 2:9-10 (KJV) “The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished: But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, self-willed; they are not afraid to speak evil of dignities.”

Yet the New Testament is filled with God’s judgment. Christ Himself pronounced the curse on the fig tree. Paul pronounced a curse of blindness on Elymas the sorcerer. Ananias and Sapphira died for lying to the holy spirit. Peter’s words to Simon the sorcerer carried the weight of a curse:

Acts 8:20-24 (KJV) “But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money… Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me.”

Peter did not offer therapeutic comfort. He named the spiritual reality: Simon was bound in bitterness and iniquity, having blasphemed the holy spirit by unwittingly denying its power and thinking he could purchase it with money, thus representing his own righteousness. That is a curse—a pronouncement of his condition and its consequences. In verse 24, and hopefully to Simon’s God-given credit, he sought forgiveness, not a typical act of the flesh, thinking he could escape judgment by ‘presumptuous grace.’

Moreover, the entire epistle of Hebrews presents God’s chastening of His children as an act of love:

Hebrews 12:6-7 (KJV) “For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth… If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?”

Chastening is a corrective judgment. It is painful. It is purposeful, and it is the mark of God’s love for His children.

The truth Babylon will not speak: God’s curses in the New Covenant are more personal and more piercing than in the Old, because they strike not flesh but thought—the very bone and marrow of the truth in spirit. They expose not merely external disobedience but internal rebellion. They are God’s intimate act of correction toward His Bride.

The Psychological Dynamics: Why the Curse Reveals the Heart—Including Christ’s

Here is what a jewel in the Bride’s Body must recognise about herself: Every curse in Scripture—in fact, the entire Old Covenant Law—is a mirror held up to human rebellion.

Galatians 3:10 (KJV) “For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.”

When you read of Cain’s curse, you are reading of your own heart in the moment you refuse to submit. Like Cain, you have come before God with an offering—your work, your effort, your attempt to earn favour through flesh. Like Cain, you have been passed over because what you brought was not what God desired—a blood sacrifice of a clean animal emblematic of a humble and contrite heart, signifying gratitude for supplying all our needs first physically, mirrored spiritually by the signified death of ourselves: “I die daily” (1 Corinthians 15:31).

In that moment of rejection, does your heart turn toward humility? Or does it turn toward resentment—imaginatively “accusing and excusing ourselves” of acknowledging our sins (Romans 2:15)?

Cain’s curse followed his choice to remain bitter rather than repent. The curse did not create his rebellion; it revealed it and bound him to its consequence.

When you read of Joshua’s curse on Jericho, you are reading of the moment you hear God’s clear word—“This is finished. Do not rebuild it.”—and you feel the itch to improve upon His work, to redo what He has demolished. You think you see a better way. You believe you can make it work if you adjust His plan slightly. In that moment, you are under the curse of presumption. The curse does not come because God is petty. It comes because you have violated the covenant, and you must learn, through loss, what disobedience costs.

A curse is God’s corrective word made manifest in consequence. It exposes the hidden rebellion. It brings pain precisely so that pain might lead to repentance.

However—and this is where Babylon’s superstition completely misses the point—the curse is not punishment from an angry God. It is a correction from a covenant-keeping Husband.

Recall the truth: God is “married unto you.” He has bound Himself to your redemption. When you break a covenant, His response is not to abandon you but to bind you to consequence so that consequence itself becomes your teacher.

Of course, there is strong potential for God not to always strive with us when we, with a hardened heart, consistently disobey despite chastisement. This is a most fearful situation, slothfully pushed to the back of our minds—when we know to do good, and don’t do it (James 4:17).

Genesis 6:3 (KJV) “And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years.”

In those dire circumstances, if we are indeed the “very Elect” of God, He will chastise us appropriately with fire—”Is not my word like fire?” (Jeremiah 23:29)—to make sure that we do honor and respect Christ, our Husband, and turn from our wicked ways.

1 Peter 3:20 (KJV) “Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.”

1 Corinthians 3:15 (KJV) “If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.”

Proverbs 22:3 (KJV) “A prudent man foreseeth the evil, and hideth himself: but the simple pass on, and are punished.”

The curse is the punishment. Punishment here means correction—the painful process of learning that disobedience leads to death. The curse teaches demonstratively what words alone cannot: This way leads to destruction. To experience loving correction appropriately, His fiery word comes alive. Thus, “a prudent man” is well skilled in his Lord’s fiery word. He doesn’t hide himself by denying his sin; rather, he acknowledges its coming possibility and calls upon Christ’s power within to rebuke Satan’s influence. Those who rely on their own power are punished much later, more likely with their destiny in the Resurrection to Judgment.

Luke 12:49-50 (KJV) “I am come to send fire on the earth; and what will I, if it be already kindled? But I have a baptism to be baptised with; and how am I straitened till it be accomplished!”

Luke 24:32 (KJV) “And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?”

New Covenant Transformation: The Curse Moves to Mind and Spirit

Here is the radical shift from Old to New Covenant: The curse no longer strikes the ground, our flesh. It strikes our thoughts—the very heart beneath our breast where the spirit of the Temple resides.

In the Old Covenant, if you broke the Law, your crops failed. Your children died in war. Your wife was barren. The curse operated in the external, physical realm. You could see it, measure it, and sometimes flee from it.

Christ fulfilled the Law as the pattern for us to follow—to die daily to the lusts of the flesh and fill up behind in our flesh the like afflictions that Christ experienced. The external demands have been satisfied in His person. So what becomes of the curse? It internalizes. It becomes spiritual.

1 Corinthians 15:46 (KJV) “Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.”

Matthew 5:27-28 (KJV) “Ye have heard that it was said by them of old time, Thou shalt not commit adultery: but I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.”

Do you feel the ground move beneath the covenant? Under the Old Covenant, a man could harbor lust in the secret chambers of his mind and still stand untouched by the spirit of the law. The law judged the hand; the deed, the outward trespass. However, Christ draws the blade inward: the law is now written upon the heart. Every lustful thought becomes covenant-breaking. Every concealed rebellion becomes infidelity. Even Babylon can stare at the plainness of this truth, yet with vacant eyes remains blind to the burning call to live it, breathe it, and make it real in the daily crucifixion of the flesh.

The curse of the law—“Cursed is every one that continueth not in all things which are written in the book of the law”—now operates at the level of thought. You cannot hide. God “sees every thought before we produce it.”

This is not cruelty. This is intimacy. This is the fierce spiritual love of a Husband who will not stand by, as Adam did, watching Eve reach for the forbidden wisdom the Tree promised, and not just watch her lust, but participate in her sin with his greater and pre-eminent lust for her. He will not leave His wife to cradle and foment hidden rebellion in the dark. He draws it into the light, to destroy her, grind her to powder, and recreate her as a new vessel from the original lump of clay; not made malleable by water, but by wine, even the wine of his kisses, the holy spirit, and heals her heart.

Rom 9:20 Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? 
Rom 9:21 Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? 
Rom 9:22 What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: 
Rom 9:23  And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, 
Rom 9:24  Even us, whom he hath called, not [ultimately] of the Jews only, but also of the Gentiles? 

Isaiah 63:17 (KJV)
“O Lord, why hast thou made us to err from thy ways, and hardened our heart from thy fear?”

This is not an accusatory question. It is a question asked in recognition: Lord, I am your workmanship; you have exposed every place where my heart has wandered. You have shown me that I cannot hide. My hardness is revealed. Now what?

The answer comes not as increased judgment but as transformation through the holy spirit:

Ephesians 4:30 (KJV) “And grieve not the holy spirit of God, whereby ye are sealed unto the day of redemption.”

We grieve the holy spirit when we are given it in relevance to wisdom given liberally (James 1:5), and like Adam without it, idly dismiss it to pursue our lust. In Adam’s case, every glorious sensuality Eve innately and innocently presented became her elated gift soon to be weaponised. “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.” (Jas 1:5)  

John 15:5 (KJV) “I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.”

The New Covenant curse is designed to grieve you—to make you feel the weight of your rebellion against a God who loves you with a love so vulnerable that your disobedience wounds Him. You are sealed unto redemption, but that sealing includes the holy spirit’s work of exposing every hidden thing so it can be burned away.

The curse in the New Covenant is the fiery trial of mental chastisement that purifies the Bride and prepares her for union with her Husband.

The Dual Recognition: The Curse is Meant for You

Here is the scandalous truth that Babylon is not given to understand: The curses of Scripture are written for your personal instruction.

In this age, it’s not for distant historical figures. Not for the broad “them”—the humanity yet to be raised in the Resurrection to Judgment, and distinctly not Orthodox Christianity to know, let alone understand. It’s for you; for the Elect.

Romans 15:4 (KJV)“For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.”

When you read of Cain’s curse, you are meant to see yourself in the moment you refuse correction and without pouting at the chastisement. When you read of Joshua’s curse, you are meant to recognize the presumption in your own heart that believes you know better than God. When you read of the cursing of the fig tree, you are meant to feel the weight of bearing no fruit while adorning yourself with leaves, imaginatively hiding your nakedness of false righteousness.

For the Elect of God, each curse is a personal indictment to see spiritually.

Nevertheless—and this matters more than anything—each curse is also an invitation to acknowledge your sin for repentance and daily crucifixion.

The curse says, “This way leads to death.” You are bound to its consequences. The consequence is meant to teach you, to humble you, to bring you back to your Husband’s arms. Take up your cross. Die, and in dying, live.

Listen to the voice beneath the curse. It is the voice of a Husband who says, “I will not let you destroy yourself in one fell swoop. I will bind you to consequence. I will gradually make you feel the weight of your rebellion. I will expose every hidden thing because I love you. Because, and like Hosea with Gomer, I will have you back, because our union is worth the cost of your purification by my fiery word.”

Exo 23:29 I will not drive them [The giants of the land] out from before thee in one year; lest the land become desolate, and the beast of the field multiply against thee. 
Exo 23:30 By little and little I will drive them out from before thee, until thou be increased, and inherit the land.

The curse is corrective love. If you are a “very Elect,” it is God’s refusal to permit you to remain on the path of destruction. It is the boundary that says, “No further. Turn around. Come home.”

The younger son—often called the “prodigal” son in the King James translation—refers directly to the younger son or daughter, specifically to the young Bride of Christ, in which the principle of the elder always serving the younger is consistently scriptural. Nonetheless, the term “prodigal” is apt, as it means wasteful, extravagant, or recklessly lavish; which describes how the younger son spent his inheritance. Equally, his father, representing Christ and His Father, is unspeakably lavish and extravagant in his riches, first to Christ’s Bride.

Segue: From the Curse to Its Origins

We have now established what a curse is: God’s corrective judgment operating through consequence in the Old Covenant and through mental/spiritual chastisement in the New Covenant. We have named the distortions Babylon has created. We have seen that curses are written for our personal learning.

Every curse in Scripture traces backward to a source. Every judgment points to a rebellion. Every consequence reveals an act of disobedience.

At the foundation of all subsequent curses—woven into the very fabric of human history, unwittingly embedded in every marriage, every family, every institution, embedded in your heart—lies the primordial curse: the curse that fell upon Adam and Eve in the Garden, paving the way to all versions of iniquity.

Their wound became your wound. Their rebellion became the pattern you have inherited. Their curse shaped the dynamics of every relationship you will ever know, and most distinctly your marriages.

Continuing in Part 2 of this study, we will examine the curse of curses; Christ’s curse being hung on the cross, paving the way for his Bride to make herself ready. 

However, first, we must know this: The curse is not the final word. It is the corrective fiery word of Christ that precedes redemption.

God curses so that we will turn our eyes away from Sodom, Egypt, and Old Jerusalem (Jer 3:22, Hosea 14:4, 1 John 1:9). He exposes so that you will heal. He brings consequences so that you will gradually repent. Then—only then—comes the glory: the transformation of the cursed into the spotless Bride, the redeemed into the beloved, the wound of spiritual fruitlessness of being in Babylon’s sister’s vineyard of briars, thorns, and thistles into the richness of her Husband’s bountiful vineyard in unity with Him—demonstrated in the young vibrancy of a virginal Bride’s first taste of intimacy designed to imprint her on One Man. That is so critical to being chaste, since one’s first, and highly anticipated first genuine love with the opposite sex, with hopefully carefully restrained physical intimacies, as minimal as they should be, is even more intense. Juxtaposed against today’s expected hook-up culture, they remain cursed in perpetuity, trying most vainly to recapture the memory of virginal intensity.

Next study, Lord willing: Part 2 “Continuation: The Anatomy of a Curse: God’s Corrective Judgment and the Human Heart.”

The Curse of the Cross and the Primordial Wound