The Biblical Foundation for Healing

Throughout The Prayer of Freedom, I have made a simple claim that may be unfamiliar to some Christians: sin can bring real consequences into our lives, and when a consequence is connected to sin, dealing with the underlying sin through confession and repentance can allow that consequence to end.

Those consequences can sometimes show up in areas we would never think to connect with sin – physical sickness, chronic pain, emotional struggles, addictions, destructive patterns, and other persistent problems.

That does not mean every sickness or problem is connected to sin. Nor does it mean every affliction is caused by an unholy spirit. Scripture gives us a more complex picture than that.

But it does reveal a pattern that is easy to miss: sin can have consequences that reach beyond our relationship with God and affect our lives here on earth. And when a consequence is connected to sin, dealing with the underlying sin through confession and repentance can allow that consequence to end.

This is the biblical foundation for healing, and the framework behind The Prayer of Freedom.

My purpose in this article is not to explain every detail of how the unseen realm operates. Scripture doesn’t give us every detail. Instead, I want to show you the biblical passages behind the process taught throughout my book.

As we go through them, we’ll look at three spiritual truths:

Truth 1: Sin Can Bring Real Consequences

Truth 2: Yielding Creates Submission

Truth 3: The New Covenant Does Not Mean Sin No Longer Has Consequences

Together, these three principles help explain why sin can produce consequences and bondage, why those principles still apply to believers under the New Covenant, and why confession and repentance can bring freedom.

What I mean by “Spiritual Truths”

When I use the term spiritual truths, I’m not suggesting that the Bible gives us a textbook explaining every detail of how the unseen realm operates. It doesn’t.

Instead, Scripture gives us individual pieces. When we put those pieces together, we begin to see consistent patterns of cause and effect. We see that sin can bring consequences, that repeatedly yielding ourselves to sin can lead to bondage, and that God disciplines those He loves and calls His people to repentance. We also see that confession and repentance can be connected with healing, refreshing, and freedom, and that these principles continue to operate in the lives of believers under the New Covenant.

I use the term spiritual truths simply to describe these consistent biblical patterns of cause and effect.

Think about gravity. You don’t have to understand everything about gravity to know that if you step off the edge of a building, there will be a consequence. The law operates whether you understand it or not.

In much the same way, Scripture shows us that our choices can have consequences in the spiritual realm. We may not understand every mechanism involved or everything taking place in the unseen world. But we don’t have to understand every mechanism to recognize the pattern Scripture gives us.

And the first of those patterns is foundational to everything taught in The Prayer of Freedom: sin can bring real consequences.

Truth 1: Sin Can Bring Real Consequences

The first spiritual truth is also the foundation for everything that follows: sin can bring real consequences into our lives.

For some Christians, that statement may seem obvious when we’re talking about the natural consequences of our choices. If I lie, I may lose someone’s trust. If I steal, I may go to jail. If I commit adultery, I may destroy my marriage.

But Scripture describes something more than natural cause and effect. It shows us that sin can also bring consequences that we wouldn’t naturally connect with the sin itself—including sickness, physical affliction, weakness, relationship conflicts, and other forms of suffering.

And this is where the biblical framework behind The Prayer of Freedom begins.

God Disciplines Those He Loves

Before we look at individual examples, we need to understand something important about God’s discipline.

Hebrews 12:5-6 tells us, “My son, do not regard lightly the discipline of the Lord, nor be weary when reproved by him. For the Lord disciplines the one he loves, and chastises every son whom he receives.”

God’s discipline is not the same thing as rejection. In fact, Hebrews says the opposite. God disciplines us because we are His children and because He loves us.

Jesus gives us the same pattern in Revelation 3:19 – “Those whom I love, I reprove and discipline, so be zealous and repent.”

Notice the progression: Love → discipline → repentance.

The purpose of God’s discipline is correction. God is not trying to destroy His children. He is correcting us and calling us back into alignment and relationship with Him. This becomes important because Scripture shows us that God’s discipline can sometimes involve very real consequences in our earthly lives.

What God’s Discipline Looks Like

One of the clearest examples of this appears in Deuteronomy 28. God warned Israel what could happen if they refused to obey Him.

Deuteronomy 28:58-61 – “If you are not careful to do all the words of this law… then the LORD will bring on you and your offspring extraordinary afflictions, afflictions severe and lasting, and sicknesses grievous and lasting… and they shall cling to you. Every sickness also and every affliction that is not recorded in the book of this law, the LORD will bring upon you, until you are destroyed.”

Whatever questions we may have about how those consequences occurred, the connection is clear: our sin can bring sickness and affliction upon us.

Micah gives us another example. Micah 6:13 says, “So also I will make you sick… because of your sins.” (NASB)

Psalm 32 gives us a more personal picture. David describes what happened while he remained silent about his sin. Psalm 32:3-4 says, “When I refused to confess my sin, my body wasted away, and I groaned all day long. Day and night your hand of discipline was heavy upon me. My strength evaporated like water in the summer heat.” (NLT)

David doesn’t simply connect his refusal to confess with physical suffering. He describes his suffering as God’s “hand of discipline” upon him because of his unconfessed sin.

And notice how closely this follows the pattern Jesus gives us in Revelation 3:19 – “Those whom I love, I reprove and discipline, so be zealous and repent.”

David sinned and refused to confess it. God’s hand of discipline became heavy upon him, and his body suffered. Then David confessed his sin, and God forgave him (Psalm 32:5).

Sin → discipline → physical suffering → confession → forgiveness.

That is the same basic pattern we see throughout Scripture, and it is central to the process in The Prayer of Freedom.

Jesus gives us another important example in John 5. After healing the man who had been lame for thirty-eight years, Jesus later found him in the temple and said in John 5:14, “See, you are well! Sin no more, that nothing worse may happen to you.”

Jesus seems to imply that this man’s lameness was tied to a specific sin, and that returning to that sin could bring a more serious consequence.

And this principle didn’t disappear with the coming of the New Covenant.

In 1 Corinthians, Paul rebukes the Christians in Corinth for several sins. One involved the way they were celebrating the Lord’s Supper. At that time, believers would gather together and bring food and wine to share as a meal. But instead of caring for one another as the body of Christ, the wealthy were bringing plenty of food and wine, eating until they were full and even getting drunk, while the poor had nothing and went hungry (1 Corinthians 11:17-22).

Paul says that this was a sin, and in 1 Corinthians 11:30 he makes a startling statement: “That is why many of you are weak and sick, and some have even died.” (NLT)

Then Paul explains that their physical suffering—weakness, sickness and death—was God’s discipline for their sin. 1 Corinthians 11:32 says, “But when we are judged by the Lord, we are disciplined so that we may not be condemned along with the world.”

Put these passages together and the pattern becomes difficult to miss. Deuteronomy 28 connects disobedience with sickness and affliction. Micah 6 connects sickness with sin. In Psalm 32, David describes physical suffering under God’s “hand of discipline” while he refused to confess his sin. And in 1 Corinthians 11, New Covenant believers experienced weakness, sickness, and even death, which Paul explicitly identifies as discipline from the Lord.

This is what God’s discipline looks like.

Scripture doesn’t limit His discipline to these things, nor does it teach that every sickness or physical affliction is God’s discipline. But these passages clearly show God’s discipline can include very real personal consequences connected to sin, including physical suffering. And Revelation 3:19 tells us the purpose: “Those whom I love, I reprove and discipline, so be zealous and repent.”

That gives us a remarkably consistent pattern: sin → discipline → real consequences → repentance.

And when the consequence is connected to the underlying sin, confession and repentance can allow that consequence to end. That pattern is central to the process taught throughout The Prayer of Freedom.

Scripture Also Connects Physical Affliction to Satan and Unclean Spirits

But God’s discipline is not the only connection Scripture makes between the spiritual realm and physical affliction. Scripture also gives us examples where Satan or unclean spirits are specifically identified as the source of an affliction.

Luke 13:10-16 provides one of the clearest examples. A woman had been bent over and unable to straighten herself for eighteen years. After healing her, Jesus describes her as “a daughter of Abraham whom Satan bound for eighteen years.” Jesus specifically attributed her physical bondage to Satan.

We see a similar example in Matthew 17:14-18. A boy was suffering from seizures that repeatedly threw him into fire and water. Jesus rebuked the demon, it came out of the boy, and the boy was healed.

Acts 10:38 gives us an even broader picture. Peter describes how God “anointed Jesus of Nazareth with the Holy Spirit and with power,” and how Jesus went about doing good and “healing all who were oppressed by the devil.”

These passages do not mean that every sickness or persistent problem is caused by Satan or an unclean spirit. Scripture itself gives us a more complex picture than that. But they establish an important point: physical affliction can have a spiritual source, and in some cases Scripture specifically identifies Satan or an unclean spirit as that source.

That becomes important to the framework we’re looking at. Scripture shows us that physical suffering can sometimes be connected to God’s discipline, and it also shows us that physical suffering can sometimes involve oppression from Satan or unclean spirits.

This raises an important question: If Satan and demonic spirits can bring affliction into someone’s life, what determines what they are allowed to do?

God Has Ultimate Authority Over the Unseen Realm

That raises another question. If some problems we experience have their origin in the spiritual realm, what governs what Satan and demonic spirits are able to do?

The first principle is authority. Jesus says in Matthew 28:18, “All authority in heaven and on earth has been given to me.”

If Jesus possesses all authority in heaven and earth, then no spiritual being—including Satan or a demon—possesses independent authority outside of His sovereignty. That doesn’t mean Satan has no power. Scripture clearly portrays him as having tremendous power. But power and authority are two different things.

A police officer may possess a weapon, physical strength, and the power to restrain someone. But his authority to use that power is governed by law. He cannot legally walk into someone’s house and arrest him simply because he wants to. There must be grounds giving him the authority to act. I believe Scripture reveals something similar in the spiritual realm.

Ephesians 6:12 says, “We do not wrestle against flesh and blood, but against the rulers, authorities… and spiritual forces of evil in the heavenly places.”

So, Scripture portrays an organized unseen realm involving rulers and authorities. The question that kept coming up to me was, “What determines the limits of their authority?”

Satan Is the Accuser

One of the most important clues comes from Revelation 12:10 – “Satan is the accuser of the brethren, and he accuses them day and night before God.”

What can Satan legitimately accuse us of? Sin.

When we violate God’s law, we can be accused of it. This is where what I call a “legal right” begins to emerge. The phrase “legal right” is my terminology; I’m not suggesting that Scripture uses that exact phrase to describe Satan’s activity. I use it to describe what appears to happen when an accusation has legitimate grounds behind it.

Job 1:1-12 gives us another interesting insight. Job is described as “blameless and upright.” Yet being blameless does not mean Job had never sinned. Job wasn’t sinless like Jesus.

In fact, Job 1:4-5 gives us an interesting picture of how seriously Job took sin and sacrifice. After his children held their feasts, Job would consecrate them and offer burnt offerings because, he said, “It may be that my children have sinned.” He did this continually. If Job was this diligent to offer sacrifices for sins his children might have committed, I believe it is reasonable to conclude he was just as diligent in dealing with his own sin.

That distinction between sinless and blameless is important. Under the Old Testament sacrificial system, sin was dealt with through sacrifice, with the blood providing atonement for sin. The person had sinned, but once that sin had been confessed and atoned for, the person could stand before God as blameless—having no sin for which he could be blamed.

This is how I understand the description of Job. He wasn’t sinless. He was blameless because he continually dealt with sin through sacrifice.

Now Satan’s response becomes especially interesting. Since Satan is the accuser, being blameless takes on special significance—if Job’s sin had been dealt with, there was nothing for Satan to accuse him of. Satan acknowledged as much when he claimed that God had placed a hedge of protection around Job. The picture I see is that because Job stood blameless before God, Satan had no grounds to accuse him, and therefore Satan could not attack him. And when Satan was finally allowed to attack Job, it was only because God granted him special authority to do so—and only within specific boundaries God established.

This shows us something important. While Satan may possess great power, he does not possess great authority. He operates within boundaries established by God.

In the framework I have come to understand, Job gives us an important picture of what seems to happen when sin has been dealt with. When the grounds for accusation have been removed, Satan has no authority to attack. I believe the hedge around Job gives us a picture of that protection.

This also helps explain how I understand the relationship between God’s discipline and the spiritual oppression we looked at earlier. I’m not suggesting God creates or sends evil spirits to harm us. But He may allow the consequences of our sin—including oppression from unholy spirits—to discipline us and move us toward repentance. Whatever the mechanism, I’ll refer to what we experience as the personal consequence.

How Is the Accusation Removed?

This is where confession, repentance and forgiveness become extremely important. In the following passages I’ll italicize key words to show a pattern of what we’re looking at.

1 John 1:9 says, “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.”

James 5:14-16 connects this directly to sickness and healing: “If anyone is sick… [and] has committed sins, they will be forgiven him… Therefore, confess your sins… that you may be healed.”

Both passages connect forgiveness of sins with confession.

This then brings us to what I believe is one of the most important clusters of passages that connects forgiveness of sins with understanding the concept of a spiritual “legal right” —Acts 3:19 together with Colossians 2:13-15.

Acts 3:19 says, “Repent… that your sins may be wiped out, so times of refreshing may come from the Lord.”

The Greek word translated “wiped out” carries the sense of erasing or obliterating something. Significantly, it’s the same Greek word used in Colossians 2:14 for “canceling.”

Now follow the progression in Colossians 2:13-15.

Colossians 2:13 – “He made us alive together with Him, having forgiven us all our sins…”

How did He forgive our sins?

Colossians 2:14 – by “canceling the record of debt that stood against us with its legal demands…”

And what happens when those legal demands are canceled?

Colossians 2:15 – “He disarmed the rulers and authorities… by triumphing over them.”

And where else do we see the term rulers and authorities in Scripture? We see it connected to spiritual warfare. Ephesians 6:12 – “For we do not wrestle against flesh and blood, but against the rulers, authorities… and spiritual forces of evil in the heavenly places.”

Put Acts 3:19 and Colossians 2:13-15 together and I believe a remarkable progression emerges. Sins are forgiven by being canceled. They are canceled by being wiped out. They are wiped out through repentance. And when the record of debt is canceled, its legal demands are removed, which in turn disarms the rulers and authorities. Once their authority to oppress is removed, that oppression can end.

This helps explain why James 5:16 says, “confess your sins… that you may be healed.” As the sin is confessed, the resulting oppression and/or God’s discipline can be removed, bringing healing. And when that happens, we experience what Acts 3:19 describes as “times of refreshing… from the Lord.”

This is the biblical framework behind what I call a spiritual “legal right.” When I put these passages together, the picture I see is this: sin creates a legal demand that permits spiritual oppression (which I’ve observed can result in personal consequences such as physical sickness and pain, mental and emotional suffering, addictions, relationship conflicts, and more). Repentance removes the sin and cancels that legal demand. The rulers and authorities connected to that oppression are then disarmed, allowing the oppression to end and healing and freedom to take place. When that happens, we experience what Acts 3:19 describes as “times of refreshing” from the Lord.

Revelation 12:10 completes the picture. Satan is “the accuser of the brethren,” accusing them before God. The thing he can accuse us of is sin. When that sin is repented of and wiped from the record, the grounds for the accusation are removed.

When the underlying sin is confessed and repented of, God forgives and cleanses us. The record of debt is canceled, its legal demands are removed, the rulers and authorities are disarmed, and the oppression connected to those grounds can end.

That is the biblical framework behind the first spiritual truth: sin can bring real consequences into our lives, and dealing with the underlying sin can remove the grounds that allowed those consequences to remain.

Truth 2: Yielding Creates Submission

Truth 1 shows us that sin can bring real, personal consequences into our lives and provide grounds for spiritual oppression. But Scripture reveals another side of this process as well: what happens when we repeatedly yield ourselves to sin?

Paul explains this in Romans 6.

In Romans 6:13, Paul warns believers not to “present your members to sin as instruments for unrighteousness,” but instead to present themselves to God. Then, just three verses later, he tells us why.

Romans 6:16 says, “Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness?”

Look at the progression. We present ourselves to something. We then obey it. And through that obedience, we become its slave.

That word slave is important. A slave doesn’t simply do what he wants to do. He does what his master compels him to do—even if he doesn’t want to do it.

And that is exactly what bondage can look like.

From Yielding to Bondage

Think about someone who begins drinking heavily. He may get drunk once every six weeks and feel completely in control, that he can “handle it.” Then, the more he gives in to it, over time it becomes every four weeks… then every two weeks… then every week. Eventually, he’s a full-blown alcoholic, drinking every day and desperately wanting to stop.

Paul’s point in Romans 6:16 is that every time we yield ourselves to sin and obey it, we are submitting ourselves to it as our master. And as we continue yielding, that bondage can become stronger and more evident in our lives.

The same thing can happen with anger. It may begin as irritation. As a person continues yielding to it, irritation can grow into anger, anger into rage, and rage into violence. The more he yields, the stronger its control in his life can become.

Romans 6 gives us the principle: we become slaves of the one we obey.

Now look at how Paul describes this struggle in Romans 7:19-20 – “I want to do what is good, but I don’t. I don’t want to do what is wrong, but I do it anyway. Now if I do what I do not want, it is no longer I who do it, but sin that dwells within me.” (NLT/ESV)

Paul describes doing something he doesn’t want to do, even though he desperately wants to do what is right. Something has gained control.

This is where the spiritual framework we looked at in Truth 1 becomes important.

Ephesians 6:12 tells us that our struggle is not merely against flesh and blood, but against “the rulers, authorities… and spiritual forces of evil in the heavenly places.” In the framework I use, I think of the unholy spirits connected with particular sins as “spirits of sin.”

I’m not suggesting that the word sin in Romans 7 means an unholy spirit. But from my years of dealing directly with unholy spirits, I have repeatedly observed that they not only operate through sin, but often appear to be associated with particular kinds of sin. One spirit may drive addiction, another lust, another anger, fear, or some other form of sin. That is why I think of them as “spirits of sin”—not because the spirit is the sin, but because that particular sin is what I see it driving in a person’s life.

From what I have observed, the more we yield ourselves to these spirits, the stronger their control in that area of our lives can become. The spirit hasn’t become more evil. Its control has become stronger.

James gives us another side of this same principle. James 4:7 says, “Submit yourselves therefore to God. Resist the devil, and he will flee from you.”

Notice the contrast: submit to God; resist the devil. The instruction itself is significant: believers are told to resist the devil. This fits the principle we’ve been looking at. Repeatedly yielding ourselves to sin can lead to submission and bondage. James gives us the opposite response: submit ourselves to God and resist the devil.

To help the women I teach at the addiction recovery center better grasp what Paul appears to be teaching, I have them personalize this by replacing the word sin in Romans 7:20 with the particular struggle they’re dealing with.

For addiction, we read it this way: “If I do the addiction I do not want to do, it is no longer I who do it, but the spirit of addiction that dwells within me.”

This is a simple teaching tool I use to help them understand what may be driving the overpowering urge they’re experiencing. When they read it this way, the verse becomes alive and personal. They start recognizing that the urge driving their addiction may not simply be them, but a spiritual influence that has gained control in that area of their life.

When we put Romans 6 and 7 together, the picture becomes clear. Romans 6 tells us that when we yield ourselves to sin, we become its slave. Romans 7 shows us what that slavery can look like: I’m doing something I don’t want to do, and “it’s no longer I who do it, but sin that dwells within me.” That’s the heart of Truth 2: When we yield ourselves to sin, we place ourselves in submission to it.

But this raises an important question: Does becoming a believer—and coming under the New Covenant—mean these spiritual truths no longer apply to us?

Truth 3: The New Covenant Does Not Mean Sin No Longer Has Consequences

At this point, some Christians may be thinking, “But Jesus paid for all my sins. I’m under grace, not law. So why would sin still bring consequences into my life?”

That’s an important question.

The New Covenant changes our relationship with God in profound ways. Through Christ, our sins are forgiven. We are reconciled to God. We are no longer trying to earn righteousness through keeping the law.

But being under grace does not mean that sin no longer matters or that Christians no longer experience consequences when we sin. In fact, some of the clearest passages showing this were written directly to believers.

Christians Are Still Disciplined

We looked earlier at Hebrews 12:5-6, where we are told, “My son, do not regard lightly the discipline of the Lord… For the Lord disciplines the one he loves, and chastises every son whom he receives.”

Then the writer goes even further in Hebrews 12:7-8 when he says, “It is for discipline that you have to endure. God is treating you as sons… If you are left without discipline… then you are illegitimate children and not sons.”

God’s discipline did not disappear under the New Covenant. In fact, Hebrews tells us that His discipline is evidence that we belong to Him.

Jesus makes the same point when speaking to the church at Laodicea. In Revelation 3:19, He says, “Those whom I love, I reprove and discipline, so be zealous and repent.”

The pattern is the same one we saw earlier. Believers sin, God disciplines them, and Jesus tells them to repent. And as we saw in Truth 1, that discipline can include very real physical consequences.

Being under grace does not remove God’s discipline. He still disciplines us because He loves us.

Grace Does Not Remove the Consequences of Sin

The church at Corinth gives us one of the clearest examples of this discipline. As we saw in Truth 1, Paul told these Christians in 1 Corinthians 11:30, when speaking about their sin, “that is why many of you are weak and ill, and some have died.”

Then he explains in 1 Corinthians 11:32, “When we are judged by the Lord, we are disciplined so that we may not be condemned along with the world.”

These people were Christians. They were under the New Covenant. Christ had already died for their sins. And yet Paul says their actions had brought judgment and discipline into their lives, including weakness, sickness, and even death.

Being under grace did not free them from the consequences of sin.

Even though our identity as believers has changed and we now belong to Christ, have been justified, and are God’s children, it doesn’t mean we no longer sin, and it doesn’t mean our sin no longer has consequences.

This is where an important distinction can help. When we sin as believers, we do not stop being God’s children or lose our justification. Christ’s sacrifice is complete. But sin can disrupt our fellowship with God and bring His discipline into our lives. Confession and repentance don’t make us His children again. They deal with the sin and restore the fellowship that was disrupted.

Christians Are Still Told to Confess and Repent

Some Christians reject the idea that personal sin could have anything to do with their health issues because they believe that all of a believer’s sins are already forgiven—past, present, and future. But Scripture never actually says it in those words—that is a theological conclusion drawn from other passages. What the New Testament explicitly says is that believers still sin and are still told to confess their sins and repent. Whatever we understand “past, present, and future” forgiveness to mean, it cannot eliminate those clear instructions.

John seems to address this when he writes in 1 John 1:8-9, “If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.”

Notice that John includes himself and his readers when he writes, “If we confess our sins.” He is writing to people who already belong to Christ, yet he still tells them to confess their sins.

James gives us an especially important example because he connects personal sin directly with sickness and healing. In James 5:14-16, speaking about a believer who is sick, James says that “if he has committed sins, he will be forgiven.” He then says, “Therefore, confess your sins… that you may be healed.”

Again, look at the pattern: sin, confession, forgiveness, and healing.

And throughout Revelation, Jesus repeatedly calls the people in His churches to repent.

So, the New Covenant did not eliminate confession and repentance from the Christian life. Nor are we confessing and repenting to become saved again. We confess and repent because being a Christian doesn’t mean our sin no longer matters.

What Changed Under the New Covenant?

If Christians still sin, still experience consequences from sin, and still need to confess and repent, then what changed with the New Covenant?

The sacrifice changed. The need for confession and repentance did not.

Under the Old Covenant, man repeatedly sinned. Because he repeatedly sinned, he had to repeatedly confess and repeatedly sacrifice to atone for those sins.

Sin was repeated. Confession was repeated. Sacrifice was repeated.

But those repeated sacrifices pointed forward to something greater.

Hebrews 10:11-12 explains that under the Old Covenant, “every priest stands daily at his service, offering repeatedly the same sacrifices,” but Christ “offered for all time a single sacrifice for sins.”

A few verses later, Hebrews 10:14 says, “For by a single offering he has perfected for all time those who are being sanctified.”

Jesus became the once-for-all sacrifice.

So, under the New Covenant, when a believer sins, he doesn’t need to go to the temple and offer another sacrifice. The sacrifice has already been made.

Man still repeatedly sins. Because we repeatedly sin, Scripture still tells us to repeatedly confess and repent. What we no longer need to do is repeatedly sacrifice.

The sacrifice changed. The need to confess and repent did not.

This brings us back to the spiritual truths we have been examining.

Truth 1 showed us that sin can bring real, personal consequences into our lives through God’s discipline or spiritual oppression.

Truth 2 showed us that when we yield ourselves to sin, it gains control in our life.

The New Covenant does not abolish those realities. Christ’s once-for-all sacrifice provides the way for us to deal with the sin that gave rise to them. We confess. We repent. And because the sacrifice has already been made, we can receive God’s forgiveness and cleansing without another sacrifice.

That is Truth 3: The New Covenant does not mean sin no longer has consequences. The sacrifice changed. The need to confess and repent did not.

You Don’t Have to Understand Everything to Get Free

I don’t claim to understand every mechanism operating in the unseen realm. Scripture doesn’t explain every detail, and neither can I.

But we don’t have to understand every mechanism to respond to what Scripture clearly tells us. When there is sin in our lives, we confess it and repent. When the underlying sin is dealt with, God forgives and cleanses us, and when a consequence is connected to that sin, dealing with the sin can allow that consequence to end.

That is why the process taught throughout The Prayer of Freedom focuses on identifying and dealing with the underlying sin rather than trying to understand everything that may be happening in the unseen realm.

That is the biblical foundation for healing, and the framework behind The Prayer of Freedom.

Learn more at https://ThePrayerOfFreedom.com.