In the arena of faith, where God’s sovereign decrees clash with the feeble whispers of human doubt, Kenneth Copeland’s declaration rings out: “Whatever He bore on the cross we resist!” Amen to that. If we truly grasp the substitutionary atonement of Christ, we’d be fools—nay, anti-Christs in spirit—to promote or tolerate the very curses Jesus shredded His flesh to annihilate. But let’s clarify the battlefield here, lest we swing our swords at shadows. Jesus didn’t die to destroy healing, prosperity, the baptism of the Spirit, the blessing of Abraham, or answered prayers. No, He bore the opposites: sickness, poverty, spiritual drought, the curse of the law, and unanswered cries under bondage. These blessings are the spoils of His victory, already deeded to us in the unmerited contract of grace. To resist what He bore means we stand firm against sickness, lack, demonic oppression, and doubt, claiming by faith what His blood purchased. Anything less is epistemological treason against the revealed Word of God.

We start with the presupposition that God’s revelation is the infallible starting point for all knowledge (2 Timothy 3:16-17). If Scripture is truth and is self-authenticating, says all others are wrong and non-contradictory, then its claims on atonement must logically extend to all aspects of salvation—spiritual, physical, and material. Begin with Isaiah 53:4-5: “Surely our griefs He Himself bore, and our sorrows He carried… By His scourging we are healed.” Here, “griefs” and “sorrows” translate to sicknesses and pains in the Hebrew, as Matthew 8:17 confirms when Jesus heals the sick to fulfill this prophecy. If Christ bore our sicknesses on the cross, then sickness is not our portion; we resist it as an intruder, an enemy defeated at Calvary. To accept illness as “God’s will” is to call God a liar, for His Word declares the exchange complete. Jesus took the stripes so we could walk in health—why hug the curse when the blessing is ours? We are to look at being sick as the same as we look at committing adultery, murder or theft.

Extend this logic to prosperity. 2 Corinthians 8:9 states, “For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich.” Christ’s poverty on the cross wasn’t metaphorical fluff; it was substitutionary. He who owned the cattle on a thousand hills (Psalm 50:10) became destitute to enrich us. The blessing of Abraham, promised in Galatians 3:13-14—”Christ redeemed us from the curse of the Law… so that we would receive the promise of the Spirit through faith”—includes material abundance. Abraham was loaded with wealth (Genesis 13:2), and as his heirs, we’re entitled to the same covenant overflow. Poverty? That’s what Jesus bore. We resist poverty by faith, just as we resist committing sin. We confess provision as per Philippians 4:19: “My God will supply all your needs according to His riches in glory in Christ Jesus.” If God’s sovereignty decrees abundance for His elect (Ephesians 1:3-14), then lack is a thief’s lie (John 10:10). Satan steals to devour, but we reclaim it, slamming his face into the dirt with Holy Spirit power.

Now, the baptism of the Spirit—oh, how the reprobate trash mocks this! Acts 2:38-39 commands: “Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit. For the promise is for you and your children and for all who are far off, as many as the Lord our God will call to Himself.” This isn’t optional swag; it’s the empowerment for greater works (John 14:12). Jesus bore the separation from the Spirit in Gethsemane and on the cross (Matthew 27:46), so we could be immersed in His presence. Praying in tongues distinguishes the elect from the mockers (Jude 1:18-21), building up our inner man (1 Corinthians 14:4) and channeling unstoppable power (Acts 1:8). To resist the Spirit’s baptism is to embrace the dryness Jesus endured for us. No, we claim it, speaking mysteries that edify and propel us into the place where miracles are as common as silver in the streets of Solomons reign.

And answered prayers? Mark 11:23-24: “Truly I say to you, whoever says to this mountain, ‘Be taken up and cast into the sea,’ and does not doubt in his heart, but believes that what he says is going to happen, it will be granted him. Therefore, I say to you, all things for which you pray and ask, believe that you have received them, and they will be granted you.” Jesus bore the unanswered cries of the cursed (the silence under the law’s bondage), so we could have bold access to the throne (Hebrews 4:16). Doubt and unbelief are what we resist—those fleshly thoughts that prioritize observations over revelation (Romans 8:6). If empiricism says “no healing yet,” we deductively retort: Scripture trumps senses, for the just live by faith, not sight (2 Corinthians 5:7).

But here’s where the rubber meets the road: We’d be anti-Christs if we promoted the curses Jesus destroyed. Imagine preaching sickness as humility or poverty as piety—that’s spitting on the cross! Galatians 3:13 declares redemption from the curse, which Deuteronomy 28 lists as disease, famine, defeat. Promoting these as “God’s refining fire” is worldview prostitution, swapping biblical epistemology for carnal empiricism. Defective epistemologies like empiricism lead to skepticism and death, while faith from Scripture yields life and power. God sovereignly decrees salvation’s total package for His elect (Romans 9:21-23), and faith assents to it, making all things possible (Mark 9:23).

Consider Moses with the Staff of God (Exodus 4:20). God gave him power, but at the Red Sea, Moses whined instead of wielding it (Exodus 14:13-16). God snapped: “Why are you crying out to Me? Tell the sons of Israel to go forward. As for you, lift up your staff!” Deduction: God cares for us by empowering us; and so, begging when we are armed, is faithlessness. Similarly, Jesus gave disciples authority over storms (Mark 4:35-41), yet they accused Him of not caring. He rebuked their “no faith,” for the power was already ours, Psalms 91 already applies to us. Today, we have the name of Jesus, the Spirit’s baptism—why tolerate what He bore?

We are to command restoration in faith, for Joel 2:25 promises God will repay the years the locust ate. Sickness stolen? Command healing. Finances plundered? Declare prosperity. The opposite of what Jesus bore—health, wealth, empowerment—is ours to bless us. They are already deeded in the New Covenant (Hebrews 9:15-17), activated by faith confession (Romans 10:9-10).

Yet, the heresy hunters scoff, calling this “name it and claim it” blasphemy. They’re the reprobates, not having the Spirit (Jude 1:19), distinguishing themselves by mocking tongues and miracles.  Tongues is the litmus test—edifying the inner man, keeping us in God’s love. Cessationists resist the Spirit Jesus poured out, promoting a powerless gospel; they lift up their skirts and expose themselves as faithless.

Brothers and sisters, whatever He bore—sin, sickness, poverty, curse—we resist with faith (Matthew 11:12). We preach the blessings of Jesus Christ: Healing flows, prosperity abounds, Spirit baptizes, Abraham’s favor multiplies, prayers avalanche answers. They are yours—already. Do not fear, only believe.