THE SPIRITUALITY OF THE WOMAN

In many Christian congregations, women are usually more in number than men.  According to a survey on genders at religious events, “sociological evidence suggests that, generally, women tend to exhibit greater religious engagement than men” (https://medium.com/@elroypoet/the-examination-of-gender-and-religious-engagement-65703bb43e88).  There must be something about the spirituality of the woman that many mortals do not know; something that Satan knows and exploits to disastrous advantage.  There must be a spiritual frequency in the woman that is more easily accessible than in the man; something that disposes her more to spirits and spirituality than the man.

When the backslidden King Saul wanted to consult the dark world of the occult to divine his future, he said, “Seek me a woman that hath a familiar spirit” (1 Samuel 28:7).  If what he wanted was a medium, why didn’t he simply say, “Get me a medium,” or “Get me someone who deals with familiar spirits”?  Why did he so confidently attach the female gender to the dark craft?  What gave the king the impression that whom he would find in that trade had to be a female?  And she would be someone who did not merely deal with but “hath” the spirit; someone who possessed and was possessed by the “spirit” of the trade?

Well, we may dismiss that as an Old Testament tale, so let’s take a trip to the New Testament.  During their debut mission in Philippi, Paul and Silas kept being followed by someone who had “a spirit of divination.”  It was “a certain damsel,” a young woman (Acts 16:16). There were men with her in that divination ‘business,’ but the woman was their front, their tool, their operator.  The men were secondary actors.  What is it about the woman that makes her more amenable to such spiritual operations?

In Eden, whom the Serpent engaged in the tragic conversation was Eve, the woman, not Adam (Genesis 3:1).  About four thousand years later, Paul was to clarify that whom it was easier for Satan to access, whom it was possible to deceive, was not the man but “the woman” (1 Timothy 2:14).  Take another look at how Paul reports that case: he says, “And Adam was not deceived, but the woman being deceived…”

Why contrast “Adam” and “the woman,” rather than Adam and Eve?  Why contrast a specific name against a gender, rather than be consistent by matching name against name, or gender against gender?  In that passage, was Paul also drawing attention to something beyond the specific character, Eve, to her female gender?  Is there something in “the woman” that disposes her more easily to the spiritual realm than the man?

Revelation 17:5 speaks of a “mystery” woman, then in capital letters unusual in the entire KJV Bible, describes her as “THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.”  In Revelation 18:23, that mystery woman is charged, among other things, for her “sorceries,” by which she deceived “all nations.”  So, her sorcery was global in scope.  Why was it a she, and not a he in the mystery of global bewitchment?

Diana of the Ephesians was a female deity (Acts 19:35).  Her worshippers and other dwellers in her city of Ephesus were associated with “curious arts” and related magical books (Acts 19:17, 19).  Sorcery and the woman?  Greek and Roman pantheons had male and female deities.  In traditional African and Asian cultures, there are also gods and goddesses.  However, there is usually something extra about female deities, and women in those contexts.  What is it about the woman?

There was Simon the sorcerer, whom Peter publicly challenged without consequences. In fact, in that contest, the sorcerer bowed (Acts 8:18-21).  There was also Barjesus, a false prophet, whom Paul rendered blind with immediate harvest into the Kingdom of God (Acts 13:6-12).  However, whenever a female agent was the case, hell often broke out, as if much investment was being threatened, or had been damaged.  For example, when the young sorceress at Philippi was disarmed by the prayer of Paul, there was a citywide uproar that landed Paul and Silas in jail from which only divine intervention got them out.  The government got involved, and God also got involved (Acts 16:16-26).  Similarly, when Diana the goddess of the Ephesians was challenged, “ALL the city was moved” against Paul and his team.  Again, the government had to step in, and the military was summoned to quell that sudden uprising (Acts 21:30-31).  What was it about occult investments in the woman that whenever it seemed threatened, all hell broke loose, which was not usually the case when it was not a woman?

Jezebel was a woman in both the Old and New Testaments, who attacked, seduced, and corrupted the prophets of God (1 Kings 21:25-26; Revelation 2:20).  At present, Jezebel is not just a person but a spirit that propagates the same evils of sorcery, seduction, and bewitchment.  It is a she spirit – a female personality.

When it comes to activities of fire and warfare, we hear of such ‘male’ spirits as Baal the god of fire, or the warrior “Legion” demons in the man (1 Kings 18:24; Mark 5:9). But when it comes to sorceries and seduction and divinations; when it comes to witchcraft or being a medium, it is more often the woman cited.  It will appear that, in terms of spirituality, there is something about the woman that God and Satan know, which mortals are yet to discover and take better advantage of.

In Revelation 12:1-4, a celestial woman was about to give birth to a unique child.  She was God’s agenda.  To attack that Agenda, Hell had to mobilise the best (or worst) in its arsenal – an unusual seven-headed red dragon.  That terrible dragon was a he, mobilised against a she, in her very vulnerable state.

There must be something about the woman that Satan knows, for which he exploits her often for necromancy and other spiritist activities.  There must also be something about her that God knows, for which He has said that what will settle the decisive conflict between Light and Darkness will be a “seed” proceeding from her (Genesis 3:15).

When defiant death threatened the land, and even a great prophet seemed helpless in that conflict, whom God was going to unleash against the impending widespread death was the woman, a kind of woman.  The prophet was directed by God to particularly “call for the mourning women, that they may come … and take up a wailing for us” (Jeremiah 9:17-18).  When the prophet said that the women were being thus mobilized to save “us,” he included himself among those who desperately needed something that the woman carried; something that even he did not possess in those circumstances, despite being a great prophet.

Whenever God finds her, the woman is usually a great spiritual asset.  When Satan finds her, she can be deadly.  She may not be forefront, yet very crucial; and when she is forefront, she could be devastating, like Jezebel and Herodias in the hand of the devil, or like Deborah and Mrs Jael in the hand of the Lord.  May women arise to save the land.  That season has come around again.  Amen.

Woman, there is something you have that you do not know; something that Satan knows much about, and dreads, and seeks to frustrate or corrupt; something in you that he fears so much that you have been his uncommon target, but if only you will arise, and when you do …

From The Preacher’s diary,

June 6, 2025.