Deliverance and Spiritual Warfare

7/29/2019 Deliverance and Spiritual Warfare

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A Biblical examination of the

deliverance model of spiritual warfare

Steve Fernandez


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Copyright March 2001, April 2003 Steve Fernandez

Printed by Permission

Originally published inReformation and Revival, Winter, 1995

Published by

Exalting Christ Publishing

710 Broadway Street, Vallejo, CA 94590

www.cbcvallejo.org

Ordering email: [email protected]

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has become intolerable to him. But two things are

wanting to the cure to make it real and durable. First of

all, the enemy has not been conquered, bound; he has

only been expelled, and he is free to take his course in

the world, perhps to return [Commentary on St. Lukes

Gospel (Edinburgh: T. & T. Clark, 1957), Vol. 2, 67, 68].

The supernatural displayed and described by thepeople in deliverance ministry is not necessarily to be

denied. However, it very well could be a mock display

of power where Satan relocates demons to increase his

deceptive hold. It is a ploy to subtly divert people from

Christ, all the while claiming Christs power. Are those

who are the supposed experts in deception, in reality,

the most deceived? The least we can state is that the

admitted experience-based theology and practice of

deliverance ministry leaves an open door for satanic

manipulation and deception.

25. Anderson, 190.26. Ibid., 218.

27. F. Godet, Commentaries on St. Lukes Gospel (Edinburgh:

T. & T. Clark, 1957), Vol. 2, 66.

28. Henry Alford, The Greek Testament, The Four Gospels

(Chicago, IL: Moody Press, 1968), Vol. 1 553-554.

29. William Hendrickson,New Testament Commentary, The

Epistle to the Colossians (Grand Rapids, MI: Baker Book

House, 1964), 122-123.

30. Anderson, 88.

31. Ibid., 10.

32. Ibid., 174.

33. Ibid., 149.

34. John Calvin,Institutes of the Christian Religion

(Philadelphia: The Westminster Press, 1977), Vol. 1, 72-

73.

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Contents

Introduction ................................ .............................. 4

The Distinctives of the Deliverance Model ...... 8

The Believers Authority................................. 8

Christians and Demon Possession ................ 13

Binding and Commanding Satan ................. 25

The Dangers of the Deliverance Model ............. 30

A Diminished View of Conversion ............... 30

A Minimizing of Sin and Personal

Responsibility .................................................. 31

A Misdirecting of the Believers Focus ........ 33

A Denial of the Sufficiency of Scripture ...... 34


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DELIVERANCE AND

SPIRITUAL WARFARE

A Biblical examination of the

deliverance model of spiritual warfare

Introduction

A new ministry model has hit the mainstreamEvangelical Chu rch. It is the deliverance mod el ofspiritual warfare. It purports to have recoveredthe biblical teaching that enables the church toeffectively deal with Satan and his demons. Irefer to it as the deliverance model because its

main teaching is that many Christians are, insome degree, in bondage to Satan, and needdeliverance by direct confrontation with Satanand the kingdom of darkness. It involves takingauthority over the devil by identifying,commanding and rebuking demons. It is basedon the assumption that a true believer can bedemon possessed. While this type of deliverancemodel has been held in some circles in the past,for the first time it is coming like a flood into

many mainline evangelical churches.There are many proponents of this theology of

spiritual warfare and deliverance. Among theseare Peter Wagner and Charles Kraft of FullerSeminary, and John Wimber of the VineyardChurch International. Perhaps the mostinfluential is Neil Anderson, associate professorof practical theology at Talbot TheologicalSeminary in La Mirada, California. Dr. Andersonhas written a number of books and conducts

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demons by non-believers, such as Priests, or by

believers who have been involved in exorcism with

supposedly true Christians. Christ acknowledged that

the Pharisees sons cast out demons in Matthew 12:27.

He says, And if I cast out demons, by whom do your

sons cast them out? Consequently they shall be your

jud ges? Later He ma kes refe ren ce to de mo ns which ,after going out of a man (verse 43), look for a new

abode, and eventually return with seven others to their

original house. Here we have a situation where the

casting out is apparently of no avail. The Pharisees and

their sons are in league with Satan. Jesus says in John

8:44, You are of your father the devil and you want to

do the desires of your father. Evidently Satan permits

the non-believing Pharisees to cast out his demons in

what is a display of mock spiritual power. In other

words, Satan permits the relocating and rearranging of

his subordinates to further his deceptive hold.

Dabbling with demons is dangerous business. Not

every demon exorcism is from God. Christ affirms that

false believers cast out demons. He says, Many will

say to Me on that day, Lord, Lord, did we not

prophesy in your name, and in your name cast out

demons, and in Your name perform many miracles?

Christs response is amazing. He does not deny they

did it, He simply denies they did it in His power. He

says, I never knew you (Matthew 7:22, 23). If

Christians begin to dabble with demons, if they go on

the offensive, then Satan will allow mock displays of

power to deceive them. Godet writes, The seeming

allies, who have the appearance of fighting for the

same cause as he does, but who, in reality, scatter

abroad with Satan, are the exorcistsit is only in

appearance that they drive out his underlings: in

reality, they serve no end by those alleged exploits,

except to strengthen the previous state of things, and to

keep up the reign of the ancient master of the world.

The exorcist has plied his art; the impure spirit has let

go his prey, quitted his dwelling, which, for the time,


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NOTES

1. J. I. Packer, Keep in Step With the Spirit(Old Tappan, NJ:

Fleming H. Revell Company, 1984), 159.

2. Neil Anderson, The Bondage Breaker(Eugene, OR:

Harvest House Publishers, 1990), 31.

3. Hymns for the Family of God(Nashville, TN: Paragon

Associates, Inc., 1976), 118.

4. Anderson, 64.

5. Ibid., 62.

6. Ibid., 69-70.

7. Ibid., 66.

8. Ibid., 57.

9. Ibid., 173.

10. Ibid.

11. Ibid.

12. Charles Craft,Defeating Dark Angels (Ann Arbor, MI:

Servant Publications, 1992), 64-65.

13. C. Fred Dickason,Demon Possess ion and the Chris tian

(Chicago, IL: Moody Press, 1987), 175.

14. Anderson, 174.

15. Ibid., 175.

16. Ibid., 148-149.

17. Dickason , 175-176.

18. Roland Bainton,Here I Stand(Nashville, TN: Festival

Books, 1980), 144.

19. Joseph H. Thayer, D.D., Thayers Greek-English Lexicon

(Grand Rapids, MI: Zondervan Publishing House,

1972), 189.20. Leon Morris, The Gospel According to John (Grand

Rapids, MI: Wm. B. Eerdmans Publishing House, 1977),

730.

21. John Calvin, Calvins Commentaries (Grand Rapids,

Michigan: Baker Book House, 1981), Vol. 22, 234.

22. Brooke F. Westcott, D.D., D.C. L., The Epistles of St. John

(Grand Rapids, Michigan: Wm. B. Eerdman Publishing

House, 1986), 195.

23. Calvin, Calvins Commentaries, 271.

24. A word needs to be said regarding the casting out of

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large seminars in churches across America. Hisbooks related to the subject include: The BondageBreakeran d The Seduction of Our Children (HarvestHouse Publishers), Victory Over Darkness (RegalBooks), Release from Bondage an d Walking Throughthe Darkness (Campus Crusade for Christ, HeresLife Publishers).

The deliverance model of spiritual warfaremakes grandiose claims. In fact, Dr. Andersonsteaching centers around what he calls steps tofreedom, which promise instant freedom frombondage, a result that (this is the impression hegives) normal ministry up to now could notachieve.

This study intends to measure the deliverancemodel in light of Scripture. Its purpose is to show

that, while it is well-intended, it does not lead toa balanced, biblically-based philosophy ofspiritual warfare and Christian living. It is onemore example of a tendency, in Americanevangelicalism, away from the sufficiency of

Scripture toward an experienced-based theology.I want to make two preliminary statements

that may help set the stage. First, I realize thatsome have said they have been helped by thisteaching. I am not saying that they have not.

There are some good biblical principles taughtamidst the error. The reality of spiritual warfareis emph asized, and that is helpful. The possibilityof satanic deception and the need to guardourselves from it is also a key biblical truth that isemphasized. The believers identity in Christ isalso stressed, together with the believerscomplete acceptance in Christ. This is particularlyemphasized in Dr. Andersons book Victory OverDarkness. Because there is some biblical truthpresented, people are helped. Having said that,


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the problem still remains that the overallparadigm of the believers authority and thenature of spiritual warfare go beyond whatScripture teaches. It gives an undue emphasis ondemons that minimizes personal sin andresponsibility. It unwittingly undermines thesufficiency of Scripture and exalts experience asthe basis of belief and practice. These concernswill be addressed later in this article. J.I. Packerspeaks about the danger of teaching that containstruth mixed with error when discussing theKeswick view of sanctification. It is appropriatehere. He says,

It is not much of a recommendation when all youcan say is that this teaching may help you if you

do not take its details too seriously. It is utterlydamning to have to say, as in this case I think wemust, that if you do take its details seriously, itwill tend not to help you but to destroy you.Manufacturers publicly recall cars that have beenbuilt with faulty parts, because defective partsspell danger. One wishes that teachers andinstitutions that have in the past spread Keswickteaching would recognize the pastoral dangerinherent in its defective parts and recall it in thesame explicit way.1

I believe this same analysis can also be made ofthe deliverance model of spiritual warfare. It alsoneeds to be said that the issue does not concernthe reality of Satan and demons and their directinfluence in the lives of believers. In other w ord s,the issue is not whether or not believers areinvolved in spiritual warfare. They are! Dr.Anderson tends to convey the idea that onlythose who hold his deliverance model takespiritual warfare seriously. He says,

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Scripture, never going against it, and particularlynever going beyond it. May we heed his words inthis time, when a return to the full sufficiencyand power of Scripture is so desperately needed.He writes,

Suppose we ponder how slippery is the fall of thehuman mind into forgetfulness of God, how greatthe tendency to every kind of error, how great thelust to fashion constantly new and artificialreligions. We must come, I say, to the Word,where God is truly and vividly described to usfrom His works, while these very works areappr aised, not by our depraved judgm ent, but bythe rule of eternal truth. If we turn aside from theWord, as I have now said, though we may strivewith strenuous haste, yet since we have got offthe track, we shall never reach the goalso itsbetter to limp along this path than to dash withall speed outside it.34


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A Denial of the Sufficiencyof Scripture

The last concern underlies all the others. Thedeliverance model is fundamentally an

experience-based theology. I ts primaryproponents claim that (in their thinking) theScriptures do not clearly speak on the issue ofdemon-ind welt believers. From th is they developa theology and practice from clinicalexperience.

Paul instructs Timothy concerning Scripturethat all Scripture is inspired and profitable (2Timothy 3:16). This inspired body of truth is,Paul says, that the man of God may be adequate

for every good work (verse 17). This is the sameTimothy to whom Paul said, Fight the goodfight of faith (2 Timothy 6:2). Paul clearlyaffirms the sufficiency of Scripture for everycontingency of ministry. This would obviouslyinclude waging spiritual warfare. No issue ascritical as whether a believer can be indwelt bydemons would be left to experts and theirsubjective clinical experience. Therefore, as wehave seen, the Scriptures do, in fact, teach thatbelievers cannot be indwelt by demons. The

Scripture, adequate for every good work, givesno instruction nor one example related to theirviews of spiritual warfare and believers. Theyhave gone beyond the Word. They have drawnconclusions and devised techniques not found inthe all-sufficient adequate word of God.

I will close with the words of John Calvinwho waged war against the experience- andtradition-based theology of Catholicism. Hisappeal was that the church bind itself to the

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We have not been taught that th e spiritual worlddoes impinge on the natural world. We have beenbrought into the secular world view of the West.Many Christians either exclude the supernaturalfrom their world view altogether, or consign it tothe transcendent tier where it will have no effecton their lives. By doing so they not only excludeGods power from their theology and practice,but they also explain all human failureas theresult of psychological or natural causes.2

Dr. Anderson implies that those who deny hisdeliverance model are not in touch with Godspower. Church history would disagree. MartinLuther, for example, did not hold to Dr.Andersons views, and he certainly knewsomething of spiritual warfare and the power of

God. He wrote in his hymn A Mighty Fortress isOur God:

A mighty fortress is our God, a bulwark neverfailing; our helper He amid the flood of mortalills prevailing.

For still our ancient foe doth seek to work us woe,His craft and power are great, and armed withcruel hate. On earth is not his equal.

And though this world with devils filled, should

threaten to undo us. We will not fear, for Godhath willed his truth to triumph through us.

The prince of darkness grim, we tremble not forhim. His rage we can endure, for lo his doom issure. One little word shall fell him.3

Would anyone venture to say that Luther knewnothing of spiritual warfare? He w as the primaryhuman instrument raised up by God to opposethe diabolical darkness of medieval superstition


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and religious corruption. Whether or not weappreciate it, we stand on his shoulders andothers like him. The fact is Luther, the otherreformers, and the leaders of the greatmovements of God in the eighteenth andnineteenth centuries practiced nothing of what

Dr. Anderson advocates, yet God movedmightily. The power of God was demonstratedgreatly. The issue, then, is not the demonstrationof Gods power, or the reality of spiritualwarfare, or the stratagems of Satan. The issue ishow we deal with them. The issue is how thepower of God is demonstrated, where ourresources lie, and to what extent a true believercan be influenced by Satan and demons. Withthat in mind, we will now go on to look at the

distinctive theological features of the deliverancemodel of spiritual warfare.

The Distinctives of theDeliverance Model

There are th ree central theological distinctivesof the deliverance model of spiritual warfare.

They are the authority of the believer, the demonpossession of the believer, and the commanding,or binding, of Satan. Each one will be describedand then examined in light of Scripture.

The Believers Authority

The first distinctive involves the believersauthority in Christ. According to Dr. Anderson,

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Perhaps this, in part, explains its readyacceptance in a church that is becoming more andmore self-absorbed and resistant to dealing withsin.

A Misdirecting of the Believers Focus

The essence of spiritual warfare is describedby Paul as taking every thought captive to theobedience of Christ (2 Corinthians 10:5).Defeating Satan is positive. It involvesrepentance, submission, and giving the rightfulplace to the Word of God on a regular basis.When this is done, then Satans activity willcease. James says, Resist the devil and he will

flee from you (James 4:7). In the context,resisting Satan is described as drawing near toGod, cleansing our hands, and humblingour selves (verses 8-10). As light d ispels dar kness,repentance and submission to Christs authorityautomatically dispels the enemy. Defeating Sataninvolves instituting biblically based mind sets andattitudes where there has been demonicallyinfluenced thoughts about God and ourselves.Victory over demonic strongholds occurs when

the Holy Spirit produces a repentant heart thatcommits itself to obedience. Demons no longerhave any room to work. The flaming missiles ofthe evil one are extinguished (Ephesians 6:16).

To become concerned about identifying andcommanding demons misdirects the believersfocus. In doing this, it minimizes the resourcesGod has provided for victory, which is prayer,obedience, the power of the Holy Spirit, and theword of God; in short, the full armor of God.


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It is critical that Christians understand theirvulnerability to demonic influence. Those whosay a demon cannot control an area of a believerslife have left us with only two possible culpritsfor the problems we face: ourselves or God. If weblame ourselves, we feel helpless, because wecannot do anything to stop what we are doing.32

Incredibly, Anderson says we may blame Satanand not ourselves for our sinful behavior! What?Are we to conclude that we are not to blame? Isnot this the blame shifting philosophy rooted inFreudianism that has infected our culture andnow the church? Satan may entice and influence,but we are indeed to blame when we sin! Wemake the choice and no one else. James writes,Each one is tempted when he is carried away

and enticed by his own lust. Then when lust hasconceived, it gives birth to sin (James 1:14-15).Speaking concerning a counselee, Andersonwrites, Over the years she had come to believeSatans lies, that she was the cause of hertroubles, and that she was of no value to God oranybody else.33 Are we to conclude from thisthat a person has a justifiable excuse to not followthe commands of Christ? Can someone beexcused from loving the brothers, forgiving,

submitting to authority, or whatever Scripturerequires, because Satan has deceived them?Anderson says his counselee wrongly concludedshe was the cause of her troubles. It soundsmuch like Adam when he retorted, The womanwhom You gave to be with me, she gave me fromthe tree, and I ate (Genesis 3:12). Thedeliverance model gives new meaning to thephrase the devil made me do it. It unwittinglypermits a blame shifting rationale that finds awelcome response in the sinful heart of man.

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the believer must come to understand andexercise the authority he has in Christ over thedemonic realm. The lack of knowledge andpractice in this area is a primary reason for muchof the spiritual defeat and lack of power amongstChristians today. Anderson says, And as long as

we fail to perceive our access to Christs authorityover the kingdom of darkness, we will fail toexercise that authority in our lives, and we willlive in bondage.4 According to Dr. Anderson,the believer has the same authority, not only asthe Apostles, but even of Christ. He writes, Dowe enjoy the same claim to authority in thespiritual realm as those who were personally sentout by Him? Absolutely!5 He then goes on to sayfurther that our authority is the same as Christs.

He says, Build your faith in your authority bystudying how Jesus operated against the powerof darkness in the Gospels and how we arecommanded to do so in the epistles.6 He buildshis case from Ephesians 1:22 and 2:6 which says,And He put all things in subjection under Hisfeet, and gave Him as head over all things to thechurch and raised us up with Him, and seatedus with Him in the heavenly places in ChristJesus. Commenting on these verses he says,Furthermore, when God seated Christ at Hisright hand and conferred on Him all authority(Ephesians 1:20, 21), He also seated us at Hisright hand and conferred on us, through Christ,all authority (2:6) because we are together withChrist (2:5).7 Amazingly, Anderson, withoutany qualification, says that all of Christsauthority has been conferred on the believer. Hemust simply learn to exercise it. The believerexercises his authority by confronting andcommanding Satan and his demons. For


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example, he advises one woman, who says she isterrorized by snakes that crawl on her at night:Ill tell you what to do, I continued. Whenyoure in bed and the snakes come, say out loud,In the name of Christ I command you toleave. The next week when Daisy walked in

she said, the snakes are gone.8

The first element, then, in waging spiritualwarfare, is recognizing and exercising yourauthority in Christ. This authority is equal toChrists and the Apostles. Exercising thisauthority involves commanding the demons in adirect confrontation.

Dr. Andersons thinking is fraught with faultybiblical exegesis. He draws conclusions fromfaulty premises, and develops his methods and

practices from them. He jumps from the falsepremise of the believers supposed equalauthority with Christ into his deliverancedoctrine and practice, which involves takingauthority over Satan and binding him.

It is true that the believer is identified withChrist and positionally seated with Him inheaven (Ephesians 2:6). It is also true that Christhas been given as head over all things to thechurch (Eph esians 1:22). Having said th at, it doesnot follow that the believer is equal in authorityto Christ, neither does it follow that the believeris to confront demons as Christ did. Christsauthority is unique. He is the Lord of glory.Every knee will bow to Him (Philippians 2:10),not to believers. Christ will judge the living andthe dead (1 Peter 4:5), not us. God has fixed aday in which He will judge the world inrighteousness through a Man whom He hasappointed, having furnished proof by raisingHim from the dead (Acts 17:31). We are under

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immorality, with continued indwelling bydemons. In what is a typical account, Andersonwrites concerning a young lady named Nancywho after her conversion continued to be indweltby dem ons: In her h igh school years, she trustedChrist as her Savior. But instead of leaving her,

her guardians continued to harass her.31 Wherein Scripture do we find such an understanding ofthe saving power of God? Does not Paul report ofthe Thessalonians: how you turned to God fromidols to serve the living and true God. Does nothe say to believers that because of their unionwith Christ and death to sin, though you wereslaves to sin, you became obedient from th e heartto that form of teaching to which you werecommitted, and having been freed from sin, you

became slaves of righteousness (Romans 6:17-18). The New Testament envisions no such thingas people who come to Christ and remainfundam entally u nchanged. It envisions strugglesand falling into sin, yes, but not the bondage thatAnderson describes. What the deliverance modelis teaching is a second blessing view ofsanctification. It is in a different form and under adifferent guise, but it is nonetheless a two-stageview of salvation and sanctification thatminimizes the transforming nature of a Spirit-produced conversion.

A Minimizing of Sin andPersonal Responsibility

There is an undercurrent to the teaching thatsubtly removes personal responsibility andplaces the blame on Satan. Anderson writes,


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righteousness, and the application of the word ofGod and prayer. It is following Christs exampledisplayed in his victorious combat with Satan inthe desert temptation (Matthew 4:1-11).

The deliverance model has gone beyondScripture. It begins with faulty exegesis,

influenced by an unhealthy, unbiblical relianceon experience. An entire model of ministry, notbased in Scripture, is then developed andpresented as a cure for defeated Christians.

The Dangers of theDeliverance Model

I would like to conclude by summarizingwhere the deliverance model is defective in itstheology and how it poses a serious concern tothe church. The deliverance model is more than ashift in practice. It is a paradigm shift, a subtlemove away from the believers sufficiency inChrist and the sufficiency and authority ofScripture.

A Diminished View of Conversion

As was mentioned earlier, the concept that abeliever can be indwelt by a demon is rooted in adefective view of conversion. Those who live alife of bondage to sin are too readilycategorized as Christians. And ersons theology ofconversion is such that apparently regenerationeffects nothing. In his accounts, people becomeChristians who continue on in drunkenness,

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the umbrella of Christs authority. We benefitfrom it, and in that sense we share it. However,the direct display of it over nature and thedemonic realm was His unique prerogative. Itclearly demarcated Him as the Messiah. Markrecords that Whenever the unclean spirits saw

Him, they would fall down before Him and cryout, saying You are the Son of God (Mark 3:11).Mark also records that an unclean spirit cried out,What do we have to do with You Jesus ofNazareth? Have You come to destroy us? I knowwho You arethe Holy One of God! (Mark 1:24).After Christ directly and openly rebuked thespirit, Mark says that people were amazed, sothat they debated among themselves, saying,What is this? A new teaching with authority! He

commands even the unclean spirits, and they obeyHim (Mark 1:27). The terrified response of thedem ons was to Christs unique au thority. He w asthe Son of God and as such He could destroythem. He could consign them to eternal torment. Itsimply is not accurate to say we have Christsauthority conferred on us. The Ephesians passagespeaks of Christs enthronement in heaven andHis headship over the church. It says nothing ofthe authority of His headship being directlyconferred on us. Even less can it be deduced fromthese texts that Christ prescribes His authority beused by directly confronting demons. To do so isto go beyond what is written. It is to read an

assumption into the text.Apostolic authority was also unique. The

authority of the Apostles was somethingdelegated by Christ specifically to them (Mark3:15; Luke 9:2-3) and to those working closely inconjunction with them (Luke 10:17-19). They weregiven unique authority as those who would


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deposit binding revelation on the entire church.They were divine legislators. That is, Christsauthoritative will and law, by which He wouldgovern and instruct His church, were committedand imposed on His people by the Apostles.Their direct power over the demonic directly

identified them with Christ. It confirmed theirrole as revelators of Christs will and w ord to H ispeop le (Heb rews 2:4). Their ministry wa s uniqu e.Who else has such authority? Who also can saythat they are revelators of Gods will and word,binding on all churches for all time? This wastheir foundational ministry, never to be repeated(Ephesians 2:20-3:3). If we have the sameauthority as the Apostles, does it extend torevealing final authoritative revelation on the

church? If not, then we do not have equalauthority, nor the accompanying works thatverify it.

The Apostle Paul understood his unique roleas an agent of divine legislation. He demandedcompliance to what he wrote. He wrote to theCorinthians, If anyone thinks he is a prophet orspiritual, let him recognize that the things whichI write to you are the Lords commandment. But,if anyone does not recognize this, he is notrecognized (1 Corinthians 14:37-38). TheApostles were in relation to the New Covenant asMoses was to the old. Miriam and Aaron soughtto assume the same authority as Moses, and theLord Himself defended Moses unique position.He stru ck Miriam w ith leprosy (Num bers 12:1-6)!Just as no Israelite would be tolerated whoclaimed equal authority with Moses, neithershould someone who claims equal authority withthe Apostles. The Apostles direct authority overthe demonic was part of their credentials as

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and pleion (armor). In other words it iscomprehensive and complete. Every provisionnecessary is included. This armor is designed toenable the believer to stand firm (verses 11 and14), and to resist (verse 13). As such, it is allencompassing, envisioning every contingency

against any and all schemes (verse 11) of the devil.Conspicuous in its absence is any instruction onidentifying, commanding, or binding Satan. InPeters instructions to Christians on how to dealwith Satan, he writes, But resist him firm in yourfaith (1 Peter 5:9). His counsel is also complete.This is evident in light of his concern thatbelievers do not become vulnerable to Satan, who,Peter says, is seeking someone to devour (1Peter 5:8). In spite of the spiritual stakes involved,

Peter makes no mention of identifying orcommanding demons. James, also in speaking ofspiritual warfare, writes, Submit therefore, toGod. Resist the devil and he will flee from you.Draw near to God and He will draw near to you.Cleanse your hands, you sinners; and purify yourhearts, you double minded (James 4:7-8). ToJames, resisting involves submitting and drawingnear to God, cleansing our hands and purifyingour hearts (verse 8). Once again, binding andrebuking the devil is not involved. All threeauthors give the same indication of what resistingSatan means. Peter says it is being firm in thefaith, which Paul calls putting on the full armorof God, and hich James calls submitting to Godand purifying our hearts. In the terms ofEphesians 6:14-18, it is truth, righteousness,readiness to make peace, faith, a resting in oursalvation and the word of God, all saturated withpersever ing p rayer. It is, in essence, battling Satanwith daily repentance, obedience to the truth,


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faith (1 Peter 5:7). The Scripture nowhere tells usto command, or bind, Satan. We do not have totell Satan he has been overpowered. We simplymust act like it! Evangelism does not involvecommanding Satan to remove his blindness asAnderson claims. He writes concerning the

relation of binding Satan and evangelism: Hewill hold on to these people until we demandtheir release on the basis of our authority inChrist. Once Satan is bound through prayer, hemust let go.30 This puts the sovereignty in ourhands and not Gods! In contrast to Anderson,notice Pauls description of how satanic blindnessand power is removed in salvation. He says, ForGod w ho said, Light shall shine out of darkn ess,is the One who has shone in our hearts to give

the Light of the know ledge of the glory of God inthe face of Christ Jesus (2 Corinthians 4:6). It isGods sovereign work to bind Satan in theaccomplishing of salvation and the opening of asinners eyes. We preach the gospel and appeal tothe sinner to receive Christ as Lord. Paul says,For we do not preach ourselves but Christ Jesusas Lord (2 Corinthians 4:5). It is God whosovereignly deals with the forces that bind thesinner. It is God who commands the light toshine. Nowhere does Scripture indicate that asinner cannot turn to Christ until Satan is boundby believers. We are only commanded to pray,preach and appeal. God Himself sovereignlycommands the light of the gospel to shine.

As mentioned, believers are never instructedto identify or command demons. Paul,instructing on spiritual warfare, specificallyrefers to the believers armor (Ephesians 6:11-12)as the full armor of God. In the Greek, the termfull armor is a compound made up ofpan (all)

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Christs personal, authorized spokesmen (ICorinthians 9:1) who impose Christs law on thechurch for all time. Speaking of this, Paul said,The signs of a true apostle were performedamong you with all perseverance, by signs andwonders and miracles (2 Corinthians 12:12).

Christians and Demon Possession

The central feature of the deliverance modelof spiritual warfare is the belief that a truebeliever can be demon possessed. Theproponents, however, do not prefer to use theterminology demon-possessed. They insteadrefer to it as dem onic control, which can, if not

resisted, become control from within. In fact, thechapter that deals with demonic indwelling inDr. Andersons bookThe Bondage Breakeris calledThe Danger of Losing Control. Dr. Andersonwrites, In New Testament Greek the termdemon-possessed does not exist. It is only oneworddaimonizomai (verb), or daimonizomenos(par t iciple)which is bes t t rans lateddemonized.9 The fact is the verb daimonizomaidoes refer to demon-possession. Its meaning is

derived, not merely from its etymology or rootmeaning, but from its usage in context. Everyoccurrenceof the term ind icates that, either in theimmediate context or in the parallel accounts, ademon resides within the person. This is seen bythe reference to the demon being cast out, orcoming out of the victim. For example, Matthewrecords,

A Canaanite woman from theat region came outand began to cry out, saying, Have mercy on


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me, Lord, Son of David; my daughter is cruellydemon-possessed [demonized] Then Jesussaid to her, O woman, your faith is great; it shallbe done for you as you wish. And her daughterwas healed at once (Matthew 15:22, 28).

The parallel passage in Mark gives fullexplanation of what the term demonizedmeant. He says,

A woman whose little daughter had an uncleanspirit immediately came and fell at His feet. Nowthe woman was a Gentile, of the Syrophoenicianrace. And she kept asking Him to cast the demonout of her daughter And He said to her,Because of this answer go; the demon has goneout of your daughter (Mark 7:25-26, 29).

Clearly, the term demonized was a technicalterm describing someone who was indwelt by ademon. Every usage in comparison with aparallel passage bears this out. It is significant topoint out that this terminology is never used ofbelievers, and it is never used when describingSatans attacks on believers.

The insistence of making this unfoundeddistinction is, in the end, a semantic smokescreen. Irrespective of the terminology, Dr.

Anderson clearly teaches that a believer can beindwelt by a demon. He writes,

Perhaps we should state the question this way:Can an evil spirit and the Holy Spirit occupy thesame space in a human life? The god of thisworld occupies a place in our atmosphere, and sodoes the Holy Spirit, and Satan presently hasaccess to our Father in heaven. So it should not bethought impossible that demonic influence canpartially control the life of one in whom the HolySpirit also dwells.10

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the prince of this world to his face, Thou hastnothing in me (John 14:30), the strong man, thevanquisher of the strong man is come; and theplundering of the house begins.27

This single combat was Christs victory overSatan in the desert temptation, but hisvanquishing continues. Henry Alford writes,

The work was not fully completed yet, till theLord, by and in His death overcame him who hadthe power of death, and that His great victory isstill proceeding: He is still taking from him oneand anotherrescuing the sons of man by thepower of his gospel 28

This final victory over Satan wa s accomplished a tthe cross and is described by Paul. He writes,

When He had disarmed the rulers andauthorities, He made a public display of them,having tr iumphed over them throughHim (Colossians 2:15). Speaking of Colossians2:15, William Hendrickson writes,

Now in the midst of this terrific struggle (cf.Ephesians 6:12) the Colossians receive a word ofcomfort. Says Paul, as it were, You need not beafraid of these hosts of evil, for in principle, thebattle has already been won. It has been won for

you, and God, Himself, has disarmed theseprincipalities and powers Yes, in and throughthis Son of His love, this triumphant Christ, Godhas achieved the victory over Satan and all hishosts: and that victory is your life and your joy.Whatever you need is in Christ.29

Christ has already vanquished Satan. It is Hiswork to bind Satan, not ours. Ours is simply topreach the gospel (2 Corinthians 4:5), put on thearmor (Ephesians 6:10-12), and resist, firm in the


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them.26 This methodology is rooted in theunsubstantiated belief that we possess the fullauthority of Christ. This has already been dealtwith earlier. It is enough to say here thatbelievers are never advised to use Jesus as theirmodel in this regard to deal with Satan. Neither

are there any examples of it being used by theApostles in the book of Acts when they deal withbelievers. Moreover, Paul, Peter, James and Johneach give instruction on how to resist the devil,and they never counsel believers to bind orcommand Satan. Paul specifically instructsbelievers to put on the full armor of God withno mention of binding or commanding Satan(Ephesians 6:11). The practice is based primarilyupon a faulty understanding and application of

Christs words in Matthew 12:29 and Luke 11:1,22. Christ says, Or how can anyone enter thestrong mans house and carry off his property,unless he first binds the strong man? And then hewill plunder his house (Matthew 12:29). Christexplains to the Pharisees that His ability to castout demons was proof of his superiority to Satan.He is able to bind Satan, and thus to plunderSatans house. In Lukes account, Christ refers toHim self as someone stron ger (Luke 11:22). Hissheer superiority in power is all that is required.F. Godet writes, concerning this binding, or (as

Luke 11:22 says) overpowering of Satan:

The citadel of Satan is plundered: this fact provesthe kingdom of God is come a warrior,superior in strength, has appeared on the wor ldsstage, and from that moment all is changed. Thisstronger man is Jesus He alone can reallyplunder the citadel of the prince of the world.Why? Because He alone began by conqueringhim in single combat as soon as a man can tell

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Once again, Dr. Anderson shows his aversion toactually saying demon-possessed, but hismeaning is clear: a believer can be indwelt by ademon.

An Experience Based Position

Astoundingly, the basis for concluding thatbelievers can be demon-possessed is notScripture, but what is referred to as clinicalexperience. The primary authority to which Dr.Anderson and other proponents of deliveranceministry appeal is the bookDemon Possession andthe Christian by C. Fred Dickason. Dr. Andersonindicates his support of Dr. Dickasons viewswhen, after stating his belief that Christians can

be demon-possessed, he writes, If thispossibility is difficult for you to swallow, Iencourage you to read Demon Possession and theChristian by C. Fred Dickason.11 In this book, Dr.Dickason goes from passage to passage seekingto support his view. After looking at everypertinent verse, Dr. Dickason acknowledges thata solid biblical basis simply cannot be built toprove that believers can be indwelt by demons.

Charles Craft, commenting on Dickasonsconclusion, writes,

He exhaustively examined every Scripturereference that could relate to the issue and foundnone to prove conclusively either that a Christiancan or cannot be demonized. Without a clearscriptural position then, we need to consult thosewith experience in dealing with the problemunder consideration. Those who work withcancer patients know that Christians can and dodevelop cancer. Likewise, those with clinicalexperience with Christians having demonic


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symptoms have overcome their doubts andconcluded that Christians can and regularly docarry demons.12

Incredibly, Craft says that clinical experience,is the final basis for concluding a Christian can bedemon

-possessed! This is Dr. Andersons finalappeal as well, as his reference to Dickasonshows. Dr. Dickason himself states,

I have encountered, from 1974 to 1987, at least 400cases of those who were genuine Christians whowere also demonized I would not claiminfallible judgment, but I know the marks of aChristian and the marks of a demonized person. Imight have been wrong in a case or so, but Icannot conceive that I would be wrong in morethan 400 cases.13

So here we have it. Clinical experience is the finalbasis for theology, and from this we build anentire system of practice and technique!

The Scriptures to which Dr. Anderson appealsto support his case refer either to nonbelievers orto external attacks from Satan. None evenremotely concerns demonic indwelling in aChristian. The following are two of his examples.He refers to Luke 13:11-18 which says, And

there was a woman who for eighteen years hadhad a sickness caused by a spirit; and she wasbent double, and could not straighten up at all.She is referred to as a daughter of Abraham inverse 16. Dr. Anderson says, This woman wasnot an unbeliever. She was a daughter ofAbraham, a God fearing woman of faith with aspiritual problem.14 This type of hastyconclusion and reading into the text is a commonpractice of Dr. Andersons. The phrase daughter

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Now when the unclean spirit goes out of a man, itpasses through waterless places seeking rest, anddoes not find it. Then it says, I will return to myhouse from which I came; and when it comes, itfinds it unoccupied, swept, and put in order.Then it goes and takes along with it seven otherspirits more wicked than itself, and they go and

live there (Matthew 12:43-45).

Christ pictures demonic indwelling as analogousto someone dwelling in a house. When seeking ahome to inhabit, the demon settles in a placedescribed as unoccupied.24 In other words,only unoccupied people, that is unbelievers, canbe indwelt. The true believer is already occupied.There is already a tenant. The Holy Spirit resideswithin (Roman 5:5). If repossession is attempted,

He who is greater (1 John 4:4) does not allow thebeliever to be touched (1 John 5:18). Clearly,Christs teaching rules out the possibility of a

demon indwelling a Christian.

Binding and Commanding Satan

The third distinctive of the deliverance modelis the practice of taking authority over the devilby identifying, commanding and bindingdemons. This is where the theology works itselfout in practice. In step two of his steps tofreedom, Dr. Anderson advises people to praythe following: Since by faith I have received youinto my life, and am now seated with Christ inthe heavenlies (Ephesians 2:6), I command alldeceiving spirits to depart from me.25 Inexplaining his methodology in dealing withdifficult people, he writes, I often stop and takeauthority, again, commanding Satan to release


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demon denies Gods sovereignty and undulymagnifies Satans power. More than that, it goescontrary to what both Jesus and John state. Itgoes beyond Scripture.

There are many other verses which could bediscussed concerning the believers new

relationship to Satan. For exam ple, there is Pau lsrhetorical questions: What harmony has Christwith Belial or, what agreement has the templeof God with idols? The expected answer isnoth ing! Gods temp le is for Gods presence, andidols dwell in pagan temples. Therefore, Paulconcludes, For we are the temple of the livingGod (2 Corinthians 6:15-16). Commingling inGods temple is an impossibility! There are alsoPauls statements that the Father delivered us

from the domain of darkness, and transferred usto the kingdom of His beloved son (Colossians1:13), and that conversion involves openingtheir eyes so that they may turn from darkness tolight and from the dominion of Satan to God, thatthey may receive forgiveness of sins (Acts26:18). The believer is under the authority anddom inion of the Son of God. This authority is notdiminished or shared by Satan. Satan may inciteand oppress, but Christ rules, and under His rulethe believer will be kept from the evil one (John17:15). To advocate that Satan can somehowsneak behind lines to indwell a believer is tominimize Christs dominion over the believer. Itascribes authority to Satan that he does notpossess. It unduly exalts Satan at the expense ofChrist.

One last verse w arran ts attention, for I believeit settles the issue. The Lord Jesus Christ Himselfdescribes demonic indwelling in Hisconfrontation with the Pharisees. He says,

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of Abraham was simply a term for a femaledescendent of Abraham, not necessarily a saved

woman. Not all Israel is Israel (Romans 9:6). Jesussaid to the Pharisees, I know you are Abrah amsoffspring (John 8:37). He also said, Your fatherAbraham rejoiced to see my day (John 8:56). No

one would venture to say the Pharisees weresaved. Yet Christ said their father was Abrahamin a physical sense. Referring to this woman as adaughter of Abraham is a general reference to herphysical lineage, not that she was necessarilysaved. Dr. Anderson also reads far more into thetext when he refers to the armor of God inEphesians 6:10-17. Dr. Anderson says, What isthe purpose of armor? To prevent the enemiesarrows from penetrating the body and injuring

the soldier. If it is impossible for Satans arrowsto penetrate us, there would be no need for us topu t on armor.15 How someone can deduce, froman arrow penetrating the flesh and causinginjury, that a demon can, therefore, indwell aChristian, I do not know. If a gunman shoots atme and a bullet lodges in my body, you mayconclude that he has injured me, but you cannotconclude that he indwells me! According to Dr.Anderson, somehow you can!

Dr. Anderson, following Dickason and MerrillUnger before him, builds his case on his clinicalexperience of demon-possessed people. Henarrates case after case of Christians who aredemon-possessed. Story after story is recountedof people that he regards as Christians who,among other things, are dru nkards, dru g add icts,schizophrenics, Darvon jun kies, an d in genera l,people in bondage to sin. One example is of ayoung woman named Janelle. Dr. Andersonwrites,


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Janelle was a Christian woman, with severeemotional problems, who was brought to me byher elderly pastor. Janelles fianc, Curt, camewith them as Janelle told me her story, Irealized that the accuser of the brethren hadreally done a number on her. She had been thevictim of one abuse after another as a child and

adolescent. Her background also included a sickrelationship with a previous boy friend who wasinvolved in the occult. Over the years, she hadcome to believe Satans lies that she was the causeof her troubles, and that she was of no value toGod or, anybody else. Her self-perception wasdown in the mud. Recognizing Satans familiarstrategy, I said, Janelle, we can help you withyour problem, because there is a battle going onfor your mind, which God has given us authorityto win. As soon as I spoke these words Janellesuddenly went catatonic. She sat as still as a

stone, eyes glazed over and staring into space.[After enlisting the prayers of her fianc and thepastor, Dr. Anderson continues] as soon asCurt began to read the prayer, Janelle snapped tolife. She let out a menacing growl, then lashed outand slapped the paper out of Curts hand Iaddressed the demonic influence in Janelle, Inthe name of Christ and by His authority, I bindyou to that chair and I command you to sitthere.16

This case is representative. Here we have awoman living in immorality, filled with hatredwith a demon speaking out of her. Dr. Anderson,as he does regularly, assumes the person isregenerated. If a profession of faith is made andthe facts of the gospel can be stated, then theperson is categorized as a Christian. Nowhere isthe biblical warning of false believers or thepossibility of a deceived faith addressed. Jesuswarning about the many who will say, Lord,

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allowed unrestricted access to the believer. Godlimits what he can do. The issue is not how farthe believer allows himself to go into sin. Theissue is what Christ permits. John says, He whowas born of God keeps him. Christ keeps Hispeople. Specifically in relation to Satan, or the

evil one, the believer will not be touched. Thetranslation touch does not adequately conveythe meaning of the Greek term haptetai. Brooke F.Westcott writes, It describes a laying hold onmore than a mere superficial touch. Even whenit is used of simple physical contact, a deeperconnection is indicated, as when the Lordtouched the sick22

While John is not inferring that the believerwill not be assaulted by Satan, he categorically

states that the devil will never lay hold of him;that is, he will never have dominion and controlover the believer. Calvin writes,

For when he says that he is not touched by thewicked one, reference is made to a deadlywound: for the children of God do not remainuntouched by the assaults of Satan, but they wardoff his strokes by the shield of faith, so that theydo not penetrate into the heart.23

This statement of John is consistent with Godssovereign use of Satan in the lives of believers asdescribed elsewhere in Scripture. Satan siftedPeter (Luke 22:34), attacked Job (Job 1, 2), andbuffeted Paul (2 Corinthians 12:6-9). Fromoutward appearances, an observer would saySatan had some measure of control. Yet alwayshis activity was restricted by Christ. Heaccomplished Gods sovereign purposes. Toclaim that a true believer can be indwelt by a


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greater is He who is in you than he who is in theworld (1 John 4:4). The immediate context isfalse teachers and the spirits that influence them(4:1). John ascribes the believers victory overfalse teachers to the superiority of the indwellingpresence of the Holy Spirit. According to John

there are two spheres in which reside twopowers. The one is the world in which resideSatan and evil spirits. The other is believers inwhich resides the indwelling Spirit of God. Hedoes not envision a situation in which theyoverlap. The Holy Spirit is in the believer; Satanis in the w orld. Clear lines are d raw n. There is nocommingling. The clear principle that assuresvictory is the separate spheres of power. Abeliever indwelt by a demon is, therefore,

excluded. Being of God makes it animpossibility. The superiority of the Holy Spiritrules it out. Professing believers, out of whomdemons speak, must be re-categorized to fitScripture. Scripture must not be stretched anddistorted to accommodate them. John Calvin, onthis impossibility, writes, The Apostle reminds

us that we become strong, not by our own power,but by that of God. He hence concludes that wecan no more be conquered tha God Himself, whohas armed us with His power to the end of the

world.21 The application is obvious. The believercan no more be overcome by demonic indwellingthan God Himself who resides within could beovercome.

John, later in his epistle, makes a furthercomment on the believers new relationship toSatan. He writes, We know that no one who isborn of God sins; but He who was born of Godkeeps him, and the evil one does not touchhim (1 John 5:18). John declares that Satan is not

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Lord (Matthew 7:23) does not enter in. TheLords warning of rocky soil con-versions (Matthew 13:4, 20) is not taken intoconsideration. The Apostle James warning thatthere is a faith in Christ and in God (James 2:1,14-26) that is non-saving does not enter into his

analysis. At the hea rt of his analysis of a person ssalvation is a concept of faith that is purelyintellectual. Biblically, true faith in Christ is arepentant faith (Acts 20:21). It is a faith that hascome to see the gravity of sin and idolatry (1Thessalonians 1:10). It is a faith that has receivedChrist, and as such no longer loves darkness, butcomes to the light (John 3:19). What Dr. Andersonhas done is to give credence to easy believism.Apparently Dr. Dickasons comment I know the

marks of a Christian! and Dr. Andersonsrecognition of a Christian has nothing to do witha changed life. In those cases where Andersonsees change, repentance is demanded, and therenouncing of Satan and turning to Christ isinvolved. Biblically, this would indicate a trueconversion, not a defeated Christian who findsvictory (1 Thessalonians 1:10). Biblically andhistorically it described not a true Christiandelivered, but a sinner repenting and trustingChrist in true conversion. The entire deliverance

theology is built on the false premise thatbelievers can be demon-possessed, and this, inturn, is based on a faulty view of faith and thework of the Spirit that occurs in conversion.

This experience-centered approach totheology and practice is the most dangerousaspect of this deliverance model. There has beena subtle unwitting shift from Scripture to externalauthority. Dr. Dickason writes,


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The burden of proof lies with those who denyChristians can be demonized. They must adduceclinical evidence that clearly eliminates anypossibility in any case, past or present, that abeliever can have a demon We must note thatthose who deny that Christians can be demonizedgenerally are those who have not had counseling

experience with the demonized. Their stance islargely theoretical.17

His appeal to experience as the final authority isalarming. The proof of the doctrine, he says, isclinical evidence. Moreover, the reason somedoubt that Christians can be demon-possessed isthat, in Dickasons words, they have not had theexperience! Their position is largelytheoretical! Could we not say largely biblical!The undercurrent here is that Scripture is notsufficient when it comes to this critical area. Theauthority now is experience, and those who havethis experience are to be regarded as experts.

We have come full circle in the EvangelicalChurch. Luther stood before the Diet of Wormsand declared,Unless I am convicted by Scriptureand plain reasonmy conscience is captive tothe word of God. I cannot and I will not recantanything.18 Luther refused to bow to the expertsand clinicians of the Roman Catholic Church.

Today large numbers of evangelicals have gonebeyond Scripture and allowed their expertclinical experience to decide theologicalpositions, and to determine practice. Is the newEvangelical position, Unless I am convicted byconscience and my expert clinical experience, Iwill not recant! If this is so, we have left themoorings of the Reformation. We will findourselves adrift in a sea of relativism andmysticism, far from the rock of Thus saith the Lord.

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The Biblical Case Against ChristianDemon-Possession

Having said that, it remains to look at whatthe Scripture actually does say about whether aChristian can be demon-possessed. Contrary to

what Dr. Anderson or Dr. Dickason may say, theScriptures clearly indicate a believer cannot beindwelt by a demon.

The New Testament repeatedly asserts thebelievers new relation to Satan. There has been adecisive break from his dominion and power.The Lord Jesus Christ stated in His high priestlyprayer, I do not ask You to take them out of theworld, but to keep them from the evil one (John17:15). Christ pray ed th at we w ould b e kept fromthe evil one. The preposition from is ek,which is a strong term of separation and removal.The literal mea ning is ou t of. Joseph H. Thayersays of the preposition, that the fundamental ideais separation from something with which therehas been close connection.19 The thoughtinvolved is that while Satan may attack thebeliever, it will be from an external stance outof, or away from, the believer. Leon Morriswrites, Jesus recognizes the power of the evilone and prays for His own to be kept from him.

They are to be in Christ (John 16:33; 1 John 5:20),and therefore out of the evil one.20 The believercannot be kept from the evil one and yet beindwelt by him. The two concepts are mutuallyexclusive. Such thinking removes normal

meaning from language.The Apostle John reiterated Christs teaching

when he stated the believers new relation toSatan. He writes, You are from God, littlechildren, and have overcome them; because
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Deliverance and Spiritual Warfare