Fighting PositionS 101 PART 3
Dare You 2 Believe
PRAYERS FOR BINDING AND LOOSING
I bind the strongman and spoil his goods (Matt. 12:29).
I bind leviathan and all proud spirits arrayed against my life (Job 41:5).
I bind the principalities, powers, rulers of the darkness of this world, and spiritual wickedness in high places (Eph. 6:12).
I bind all sickness and disease released against my mind or body.
Let the exiles be loosed (Isa. 51:14).
Let the prisoners be loosed (Ps. 146:7).
Loose those appointed to death (Ps. 102:20).
I loose my neck from all bands (Isa. 52:2).
I loose myself from the bands of wickedness (Isa. 58:6).
I loose myself from the bands of Orion (Job 38:31).
I loose myself from all bonds (Ps. 116:16).
I loose my mind, will, and emotions from every assignment and spirit of darkness in the name of Jesus.
I loose my city and region from every assignment of hell.
I loose my finances from every spirit of poverty, debt, and lack.
I loose myself from all generational curses and hereditary spirits (Gal. 3:13).
I loose myself from every assignment of witchcraft, sorcery, and divination.
I loose myself from every spoken curse and negative word spoken against my life.
I loose my hands from iniquity.
I loose my feet from mischief.
I loose my neck and shoulder from all yokes and heavy burdens.
I loose my eyes from seeing evil.
I loose my tongue from speaking perverseness.
I loose my ears from hearing evil.
I loose my mind from thinking evil.
I loose my will from stubbornness and rebellion.
I loose my emotions from hurts and wounds.
I loose my sexual character from lust and perversion.
I loose my physical body from sickness and disease.
I loose my memory from traumatic experiences of the past.
I loose my appetite from addiction.
I loose my heart from all hardness, unbelief, doubt, and fear.
I loose my wrist and ankles from all chains and shackles.
I loose my conscience from all guilt and condemnation, legalism, and religious bondage.
The Three Dimensions of Faith
There appear to be three distinct concepts of faith in Scripture: covenantal faith; epistemological faith; and eschatological faith. These concepts regularly overlap, and multiple dimensions of faith can be found in the same passage
Covenantal Faith: Faith as Covenantal Commitment
The biblical language of faith concerns a relationship of faithfulness and cooperation (Leclerc, “Faith in Action,” 184–95). The concept of the covenant, which is especially explicit in the Old Testament, informs the biblical writers’ use of the language of faith. To have faith in God or Jesus is to be faithful to a covenantal bond, which is initiated by God and bound according to appropriate promises and expectations on both sides. The command for Christians to have faith is not merely a cerebral exercise or eager wish, but a command with the expectation of fidelity and trust. This definition of faith is apparent in Josh 24:14: When the Israelites renew their covenant to the Lord after taking possession of Canaan, Joshua demands, “Now therefore revere the Lord, and serve him in sincerity and in faithfulness; put away the gods that your ancestors served beyond the River and in Egypt, and serve the Lord” (NRSV).
Epistemological Faith: Faith as Spiritual Perception
New Testament authors like Paul promote a concept of faith that is opposed to the common phrase “blind faith.” For example, Paul affirms that Christians live “by faith and not by sight” (2 Cor 5:7 NRSV). With this phrase, he refers to Christians’ capacity for a kind of spiritual perception that allows them to interpret the world in a godly way. God’s people are able to see and perceive His work in the world, while the rest of the world ignores or rejects it (Hays, “Salvation by Trust,” 218–223).
Eschatological Faith: Faith as the Living Eschatological Expression of Christian Hope
While faith in the present involves seeing as God sees, eschatological faith is necessary because sin has corrupted human understanding (Rom 1:18–32). To see properly is a dimension of present faith, but God promises that all that is hidden will be revealed when Christ returns (at the Parousia; 1 Cor 4:5). On the day of judgment, the righteous will be honored and rewarded, and the reprobate and corrupt will be exposed and punished. Part of Christian faith, according to Scripture, is living in light and anticipation of that “day of illumination.”
James on Faith and Works
The letter of James speaks on the subject of faith in a way that is distinct from Hebrews and Paul’s teachings on the subject. Evoking the sense of covenant faithfulness, James calls believers to practice faith that can hold up under pressure (Jas 1:3) and that does not hesitate or doubt (Jas 1:6).
However, while Paul and James’ teachings seem incompatible, a closer examination will demonstrate that their ideas are not contradictory.
First, while both Paul and James use the words faith (πίστις, pistis), works (ἔργον, ergon), and justified (δικαιόω, dikaioō), James doesn’t refer to work as works of the law (i.e., Torah). James’ use of the word “works” in relationship to faith suggests a meaning of “deed,” where deeds are the natural expressions of true faith.
James’ teachings are not in opposition to Paul’s teachings regarding Torah-regulations. Rather, their teachings seem to be in alignment.
Additionally, in James’ statement that “faith apart from works is useless” (Jas 2:20 NET), he seems to refer to a superficial or nominal faith. James speaks against a surface-level confession of faith that contradicts the person’s actual lifestyle and habits