POWER
ENCOUNTER
A PENTECOSTAL PERSPECTIVE
Demons in Believers?
Territorial Spirits?
Generational Curses?
Binding and Loosing?
OPAL L. REDDIN, Ed.
Foreword by Stanley M. Horton
Contributing authors: Harold Carpenter, Gerard Flokstra, Fred Haltom,
Charles Harris, Bracy Hill, Elmer Kirsch, Jesse Moon, Doug Oss,
Opal Reddin, and Morris Williams
Revised Edition
Revised Edition
Edited by
O pal L. R ed d in
With Foreword by
Stanley M. Horton
Central Bible C ollege Press
Publishers
Springfield, MO 65803
Published by Central Bible College
Springfield, M issouri 65803
Printed in U.S.A.
Except w here otherwise indicated, Scripture quotations in
this book are taken from the King James Version, H oly
Bible. O ther versions are docum ented by abbreviations:
N IV -The N ew International Version
N A SV -The N ew American Standard Version
TLB-The Living Bible
Copyright 1989, 1999 by Central Bible College.
All rights reserved.
Library o f Congress Catalog in Publication D ata
Reddin, Opal L., editor.
Pow er Encounter: A Pentecostal Perspective.
Includes author, Scripture, and subject index.
1. Spiritual warfare
2. Territorial spirits
3. Spiritual “mapping” 4. Victory over demonic spirits
Library o f Congress
BT975.P68 1999
Dewey Decimal
235.4
ISBN 1-885737-03-3
ACKNOWLEDGEMENTS
This book is the result of a team effort, with ten writers working
together. Each writer has written from a background of both
formal training and practical experience in ministry. We have
worked individually in respective areas of deep interest, coming
together for times of evaluation.
As we have prayed together and discussed the Biblical material,
we have experienced personal edification and a wonderful unity of
purpose. In editing, I have not tried to eliminate all repetition; an
important concept may appear in more than one chapter, with a
different nuance in each. The writer of each chapter is identified
in the table of contents. Pictures of the writers, with biographical
data, appear at the end of the book.
I want to express my deepest appreciation to some who have
given special assistance. Members of the Board of Administration
of Central Bible College have given gracious encouragement and
advice.
Dr. Charles Harris deserves special recognition for investing
countless hours in the many phases of this endeavor. Without his
expertise and help, the publication of the book would have been
greatly delayed. Joyce Booze has been very helpful, reading the
manuscript and making valuable suggestions.
To these, along with others who helped in various ways, we
extend a big "Thank you"!
Opal L. Reddin
CONTENTS
1 Introduction
I
Opal Reddin
2 The Hermeneutics of Power Encounter
19
Douglas Oss
3 Power in Biblical Christianity
42
Elmer Kirsch
4 Terminology of Power Encounter
63
Harold Carpenter
5 Power Encounter in the Old Testament
85
Fred Haltom
6 Power Encounter in the Gospels and Acts
112
Bracy Hill
7 Power for Victorious Christian Living
132
Charles Harris
8 Can Demons Invade Believers?
160
Morris Willians
9 Power for Spiritual Warfare
173
Opal Reddin
10 Generation Curses, Strongholds, Binding and Loosing,
Deliverance Ministry
Opal Reddin
198
11 EncounteringTerritorial Spirits
240
Charles Harris
12 Power Encounter in Divine Healing
287
Gerard Flokstra
13 Power Encounter in Evangelism
302
Jesse Moon
14 Conclusion
324
Opal Reddin
Christ died not only to save us, but also to make it possible for us
to grow in Him. He baptizes us in the Holy Spirit not only to
empower us for service, but also to help us become mature in holy
character and in the fruit of the Spirit. He does not want us to
remain children, "tossed to and fro, and carried about with every
wind of doctrine" (Ephesians 4:14,15). We must also "be strong
in the Lord, and in the power of his might" (Ephesians 6:10). We
are in a battle, and we are admonished, "Put on the whole armor
of God, that ye may be able to stand against the wiles of the devil"
( 11).
In these last days, however, we see both "winds of doctrine
(teaching)" and "the wiles of the devil" everywhere. Too many
today are unlike the noble Bereans who "searched the Scriptures
daily," to see whether the things preached to them were so (Acts
17:11). They search the Scripture, not to seek for the truth, but to
find proof texts for their own pet teachings that they are proclaim­
ing. There is a need for both exegetical soundness and doctrinal
soundness, as well as practical application.
This is certainly true with respect to much of the teaching that is
being circulated today about the wiles of the devil and his demons.
Liberal theologians have denied the reality of Satan. Evangelicals
often supposed that such things as demon possession only
happened in the distant past and on faraway mission fields. For a
long period of church history the vast majority of theologians have
also neglected the Holy Spirit and have said little about either the
truth or the power available for the kind of spiritual life and
victory we need.
The Pentecostal revival at the beginning of the twentieth centuiy
brought a renewal of the power and gifts of the Holy Spirit.
Because these early Spirit-filled believers were faithful to the
Great Commission, there are multiplied millions of Pentecostals
viii
all over the world who are seeing Christ build His Church through
the gifts and ministries of the Spirit. At the same time Satan is
coming with all his fiery darts. More than ever we need the whole
armor of God, especially the shield of faith and the sword of the
Spirit, which is the Word of God.
Some Evangelical and Pentecostal Christians, however, have
gone beyond the Scriptures in their sincere desire to see the power
of God and bring defeat to Satan and all his demons. They have
recognized a truth that Satan's wiles and demon possession are not
limited to foreign missions fields but are very real on every
continent. However, "power encounter" has become a term that
has been misunderstood by many. Considerable confusion has
arisen about the nature of demon possession and about the
possibility of Christian believers being "demonized," or,
possessed, inhabited, controlled, or owned by demons.
While we appreciate the good work that has been done by a
number of writers dealing with this subject, we must congratulate
Dr. Opal Reddin for her vision to gather accomplished and
experienced Pentecostal scholars who would be able to produce
a definitive work on this very important subject of "power
encounters." It will fill a gap in our Pentecostal literature and is
worthy of the careful attention of all true believers. Dr. Reddin is
one of the choice, outstanding faculty members at Central Bible
College. During the last part of my 30 years on the faculty of
Central Bible College she and her late husband were neighbors of
mine, and I learned to appreciate them both as faithful, loyal, and
zealous servants of God. Dr. Reddin is also an outstanding
preacher and teacher of the Word and has been used of the Lord
in many areas of ministry.
In the book you will find excellence in the treatment of both the
problems and the Scriptures. The writers are all Spirit-filled and
are good, godly people whose lives and ministries show the fruit
and the gifts of the Holy Spirit. Their deep concern over the truth
and over the needs of people shows through in the chapters they
have written. Practically all of the writers have earned doc-torates.
More importantly, they have all sought the wisdom and guidance
of the Holy Spirit in their work. They all recognize the inspiration
ix
and infallibility of Scripture and accept the Bible, including both
Old and New Testaments, as the sole and final rule for faith and
practice.
Dr. Morris Williams is a veteran missionary with many years
spent in Africa. He has been the Assemblies of God field repre­
sentative for Africa and is now one of my godly colleagues at the
Assemblies of God Theological Seminary in Springfield,
Missouri. Dr. Harold Carpenter is another missionary with many
years experience, in Latin America, now doing a great work
teaching and guiding students at Central Bible College. These
mis-sionaries know very well what they are writing about, both
from the Word and from experience. Dr. Charles Harris was my
pastor for several years before he joined the faculty at Central
Bible College. His influence is far-reaching. Others of the writers
have experience as pastors and evangelists as well as teachers.
As you read the book you will find a clear emphasis on the need
and importance of the Spirit's moving in the Church in supernatu­
ral ministry. This ministry is not given for its own sake, but is
necessary for the making and discipling of Christians in
fulfillment of the Great Commission, as Dr. Elmer Kirsch,
academic dean of Central Bible College, shows.
Douglas Oss gives attention also to Pentecostal hermeneutics and
to the relation of the inspired Scriptures to experience. Dr. Harold
Carpenter discusses the New Testament usage of the words
"demon" and "demonization" and also considers that usage in
relation to the usage of these and related terms today. Old
Testament history with its power encounters is not neglected. Its
lessons are made relevant to today by Dr. Fred Halton. Most
importantly, Dr. Bracy Hill points to the total victory of Jesus over
Satan and his evil forces. This, with the victories given by the
Holy Spirit to the Early Church, shows the authority and power
available to all true believers in the midst of this present sick and
evil world.
All of this is applied to everyday living with a clear explanation
by Dr. Charles Harris of how the believer may have victory over
the world, the flesh, and the devil. As Romans chapters 6-8
shows, God has made provision in the gospel for victory over sin
X
and complete freedom from the condemnation of guilt. The
baptism in the Holy Spirit is shown to have an important part here.
Since the writers are all members of the Assemblies of God, Dr.
Morris Williams draws attention to this movement's position
paper, "Can Born-Again Believers be Demon-Possessed?" He
gives further Scriptural evidence to show that a Christian is secure
as long as he or she remains in Christ. He also gives Biblical
evidence that shows that a Christian by his or her own volition
may break away from Christ, thus becoming vulnerable to
demonic powers.
Another important area covered by Dr. Gerard Flokstra is the
relation of power encounters to divine healing. This is followed
by Dr. Jesse Moon's excellent discussion of the conflict between
the kingdom of God and the kingdom of Satan in evangelism. He
shows the power of the Holy Spirit is still the key to victory in
evangelism and in missions.
Dr. Opal Reddin does a masterful work in detailing the signifi­
cance of the Christian's armor and the certainty of victory. Her
final chapter summarizes the main concepts and then appeals to
the readers to become totally committed to our Commander-inChief as He leads us in triumph.
Let us not forget, however, that His triumph was through the
Cross. It will be consummated when He comes again, "revealed
from heaven with his mighty angels, in flaming fire taking
vengeance on them that know not God, and that obey not the
gospel of our Lord Jesus Christ" (2 Thessalonians 1:7,8). As
King of kings and Lord of lords, He will smite the nations and
tread the winepress of the fierceness and wrath of Almighty God
(Revelation 19:15,16). He will shatter the godless, Babylonish
world order that still exists and is represented by the great image
with the head of gold in Nebuchadnezzar's dream interpreted by
Daniel (Daniel chapter 2). All the Bible shows that only by
judgment and total destruction can the kingdoms of this world
become the kingdom of our Lord and Saviour, Jesus Christ.
The evidence of Scripture also shows that the Church will be
raptured before the terrible judgments of the Great Tribulation
begin. That time is surely coming soon. The devil knows his time
xi
is short. He is still trying to do his worst. The Church must
awaken to its responsibilities and its opportunities. The picture is
not all dark. As Acts 3:19 indicates, especially in the Greek, we
can have seasons of refreshing right down to the time Jesus comes
again.
What is necessary is repentance, that is, a change in our funda­
mental attitudes from carelessness and indifference to zeal and full
attention; from worldly pursuit of the lust of the eyes, the lust of
the flesh, and the pride of life to holiness, to the cultivation of the
fruit of the Spirit, to dedication to the worship and service of our
Lord, to consecration to whatever work He calls us to do; from
seeking wealth, power, prestige, and self-esteem to a loving
forgetfulness of self that reaches out to others; from dependence
on the arm of flesh to dependence on the power and gifts of the
Holy Spirit. In other words, it means denying ourselves, taking up
our cross daily, and following Jesus regardless of the cost. The
way of the Cross is not popular today, but it is still the only way
that leads to our eternal home.
Stanley M. Horton, Th.D.
Distinguished Professor
Bible and Theology Department
Assemblies of God Theological Seminary
Springfield, MO
xii
FOREWORD TO REVISED EDITION
The first edition of POWER ENCOUNTER: A Pentecostal
Perspective, published in 1989, has been greatly used and blessed
of God. In addition to being read by thousands of individuals, it
has also served as a textbook in Bible Colleges and other studies.
At the time of our first writing, the doctrine that believers can be
“demonized” was widespread and causing great confusion. Our
main purpose was to meet the need for clear, Scriptural teaching
regarding believers’ authority over all evil spirits and their
complete protection from being inhabited by demons.
We have received many testimonies from pastors expressing
appreciation. Typical is one who said, “Your book arrived just in
time to prevent a split in our church; your writers answered all our
questions Scripturally.” Individuals also tell of benefits; one said,
“I was on the verge of insanity and threat of suicide when Power
Encounter was given to me by a friend. As I read, I was totally set
free, not from a demon which I had never had, but from the
erroneous teaching I had been given.”
It would be an overstatement to say we felt our book had
convinced everyone in the Kingdom of our position Yet for
several years we heard relatively little about the doctrinejaf
“demons in Christians.” We have become aware recently that it
is back with a vengeance, bringing with it other heresies. In an
effort to counter the erroneous doctrines, we have added two
chapters to the original manuscript, chapters 10 and 11.
In chapter 1 0 ,1 deal with the subjects of “generation curse,”
“binding and loosing,” and “deliverance ministry.” I have shown
that, though all human beings are bom with sinful natures as the
result of the Fall, no person is under an individual curse passed
in the family bloodline. “Binding and loosing,” as generally
practiced, is shown to be not only ineffective, but unscriptural.
“Deliverance Ministry” for Christians is never found in the Word.
The fact is they were delivered at the time of being bom again
(Colossians 1:13).
xiii
C hapter 11 is devoted to the subjects of “territorial spirits” and
“spiritual mapping.” Dr. Charles Harris has applied himself there
to these matters with his usual scholarly expertise and his godly
dedication to excellence in everything pertaining to the Word of
God.
While commending current demonologists who declare that their
major concern is the evangelization of the world, Dr. Harris notes
that much of what they do is so extreme as to be disturbing to
many in the Christian community. He concludes that far too much
of their teaching has human experience and even pagan theology
as its base. To illustrate, he says that Otis, Wagner, and others
have more recently associated with their views of demon activity
practices like “spiritual mapping,” identifying and exorcizing
“territorial spirits,” and “territorial staking.”
The thesis of Dr. Harris it that, quite apart from these question­
able practices, Scripture makes clear that we can obey the Great
Commission to evangelize the world by taking the Bible as our
sole and sufficient guide for faith and practice. This requires us
to keep our focus on the clearly-stated content of the Commission.
It also involves careful adherence to the nature of the authority
Jesus gave His followers to carry it out. It further includes a
practice in ministry which follows what Scripture says about the
character of spiritual gifts.
In order to accomplish what we believe the Lord desires in these
two chapters, we have found it necessary to quote from published
material of some classical Pentecostals. It has been with reluc­
tance we have presented such, knowing however we must follow
the example and instruction of the apostles.
In Paul’s forceful polemic, he pronounced anathema on any
who would preach “another Gospel” (Galatians 1:8f). John the
Beloved wrote: “If anyone comes to you and does not bring this
doctrine, do not receive him” (2 John 10). We commend our
writing to all who love Truth. May God bless you abundantly!
Opal L. Reddin, Editor
CHAPTER ONE
INTRODUCTION TO
POWER ENCOUNTER:
A PENTECOSTAL PERSPECTIVE
I learned about the power of the Lord Jesus Christ early in life.
At the age of five, I saw my mother instantly healed of crippling
paralysis when Evangelist Smith Wigglesworth prayed for her in
the Name of Jesus. Her healing brought our family into regular
church attendance at an Assemblies of God church, where we were
taught the Biblical basis for our faith in the power of God to give
miracles in answer to prayer. We also learned that Satan has
power—though not nearly so great as God's power—and that the
Church must "pray through" to victory over the enemy. One of the
favorite choruses was:
Victory, yes victory!
Over all the powers of darkness victory!
When the battle's in array,
Angels help us in the fray,
And God fights for those who pray—victory!
The effects of the "powers of darkness" are much more visible
today than they were then. The New Age movement and the occult
are common topics. We can hardly keep up with the news without
being bombarded by shocking accounts of Satanic cults. A recent
article in Woman's Day, entitled "The Devil Made Me Do It," tells
the sad account of three teenage boys sentenced to life in prison for
the brutal murder of a classmate, as a sacrifice to Satan (Safran
30). Law enforcement persons across our land are baffled as to
how to combat this barrage of Satanism. We face the most intense
spiritual battle of all of history.
2 Power Encounter
VICTORY OVER THE
POWERS OF DARKNESS
Victory over the powers of darkness is the theme of the book that
topped the Evangelical Christian Publishers Association charts in
1988. Written by a Pentecostal, Frank Peretti, This Present
Darkness portrays the conflict between God's people and "the
rulers of the darkness of this world" (Ephesians 6:12). Peretti
expressed his purpose:
Whether people like it or not, there is a spiritual war
going on. The main thrust of my book is encouraging
believers to engage in intercessory prayer and to open
their eyes to spiritual realities__ Victory ultimately won't
be social, political, or cultural. It can only be found at the
cross (O'Neill 51,52).
The main purpose of Power Encounter: A Pentecostal Perspec­
tive is to make clear and plain the way to live in the victory of the
Lord Jesus Christ. We do know we are in spiritual warfare; but
we also know that through the blood of Jesus and the indwelling of
the Holy Spirit we are "more than conquerors" (Romans 8:37).
We see God's people facing two main dangers in regard to the
power of Satan. (1) Some believers are practically ignoring Satan,
acting as if he is no threat to them. (2) At the other extreme, some
are saying that believers themselves can be inhabited by demons.
Both positions are unscriptural and therefore dangerous.
WHAT IS "POWER ENCOUNTER"?
The terms "power" and "encounter" are not new; the placing of
them together to express a theological concept is relatively new.
It was out of the experience of missionaries in areas where
demonic activity is rampant that the term "power encounter"
emerged. It is obviously a term for our times. Many books deal
Introduction 3
with the concept; many seminaries and Bible colleges are offering
courses on the subject.
It seems that Alan R. Tippett coined the term in his book. People
Movements in Southern Polynesia, in 1971. In speaking of the
natives there, he wrote:
They knew that power (mana) to save had to come from
outside themselves. . . . But the superiority of that salva­
tion had to be proved by practical demonstration. Some­
where there had to be an actual power encounter between
Christ and the old god (160, emphasis mine).
When pagans worship "the old god" or gods, they are actually
worshiping demons (1 Corinthians 10:20). They know that the
"spirits" have power (2 Thessalonians 2:9); therefore, they arc not
interested in a new god unless he has more power than their old
gods.
Why Such Intense Warfare
The Bible tells us how one of God's most beautiful and powerful
angels became His archenemy. Lucifer thought he had enough
power to dethrone God (Isaiah 14:12-17; Ezekiel 28:12-19). By
his rebellion, he became "Satan" (Hebrew for "Adversary"), the
enemy who hates God—and people—with all the hellish passion of
his being. God cast him and the angels that followed him out of
heaven (Revelation 12:4-9; Luke 10:17). Since then he has been
fiendishly determined to use the limited power he has to cause
people to rebel against God. Cosmic warfare moved to earth
(Ephesians 2:2), where it will continue until God casts Satan and
all his followers into the lake of fire for eternity (Revelation
20 : 10).
4 Power Encounter
Current Definitions of "Power Encounter"
In Power Evangelism, John Wimber quotes C. Peter Wagner's
definition of power encounter: "a visible, practical demonstration
that Jesus Christ is more powerful than the false gods or spirits
worshiped or feared by a people group" (29).
This definition is in line with Tippett's usage of the term; it is
expressed from the aspect of evangelism on mission fields where
worship of spirits is common. This is a narrow definition, limiting
the encounter to something that is observable; an Old Testament
example is the fire that fell in answer to Elijah's prayer, after he
had challenged the prophets of Baal (1 Kings 18).
Tim Warner has defined "power encounter" in such a way as to
broaden its scope:
Power encounter is the demonstration by God's servants
of God's "incomparably great power for us who believe"
(Ephesians 1:19) based on the work of Christ on the cross
(Colossians 2:15) and the ministry of the Holy Spirit
(Acts 1:8) in confrontation with and victory over the work
of Satan and demons (Luke 10:19) in their attacks on
God's children or their control of unbelievers resulting in
the glory of God and in the salvation of the lost and/or the
upbuilding of believers" (Warner: Syllabus).
In this book, we are presenting both aspects. We are looking at
power encounters where there is a very definite battle with a
visible, demonstrable victory; we are also discussing the broader
aspects of power encounter, in which the conflict may be less
visible, yet just as real.
We realize that some encounters are more dramatic than others,
and that most of us will at some time have a violent clash with
powers of Satan. Elijah's victory over the prophets of Baal (1
Kings 18) was more dramatic than Job's endurance under Satan's
attack (Job 1,2; 19:25-27), but God's power was at work in both.
Introduction 5
The blinding of Elymas the sorcerer (Acts 13:9-12) was more
dramatic than the opening of Lydia's heart (Acts 16:14); but both
were manifestations of God's power, and both resulted in conver­
sions.
John Wimber has also used "power encounter" in the broader
sense in Power Evangelism (16) and Power Encounters (Foreword
xii). He sees power encounter as any clash between the kingdom
of God and the kingdom of Satan.
In the Trinity World Forum, Warner wrote, "The reality of
spiritual power needs to begin with its application to the area of
everyday life in which we need to resist the enemy" (5). This is the
thrust of our book.
WHAT IS THE
PENTECOSTAL PERSPECTIVE?
For our purpose, the term "Pentecostal" means "empowered and
motivated by the infilling of the Holy Spirit as the 120 were on the
day of Pentecost" (Acts 2:1-4). This was the source of their power
(Acts 1:8).
By "Pentecostal perspective" we are referring to the way
Pentecostals view power encounters. It is the intention of all
Evangelicals to hold a Biblical worldview of reality. Pentecostals
have two main things that set them apart from most other Evangel­
icals: (1) They believe that subsequent to the reception of the
Spirit in salvation (Romans 8:9), the baptism in the Holy Spirit is
given for power in witness (Acts 1:8) and that it is evidenced
initially by speaking in tongues (Acts 2:4); the baptism is the first
of many fillings for victory in power encounters (Acts 4:8,31;
7:55; 13:9). (2) They expect the Word to be confirmed with signs
following (Mark 16:20); this includes healing, casting out of
demons, and other miraculous manifestations of God's power.
The Early Church knew they had received the power Jesus had
promised (Acts 1:8), and they moved in that power, doing the same
works He had done (John 14:12). They feared God more than they
6 Power Encounter
feared death, and they were invincible!
To be truly Pentecostal, as we are using the term, is to rely on the
Word of God for all doctrine, expecting the same power operative
in the Gospels and Acts to be demonstrated in the Church today,
and judging all experience by the Word.
The use of the term "Pentecostal" is not intended to glorify
denominations. Using the title "Pentecostal" does not make an
individual or a church Spirit-filled. Some are "Pentecostal" in
name only; they come short in both Biblically prescribed experi­
ence and in knowledge of what the Bible says about the power of
God in action.
Pentecostals and Power Encounter
The manifestation of the power of God is at the heart of Pente­
costal doctrine and practice. Giving the Holy Spirit freedom to
work is what has made Pentecostals the fastest growing group of
evangelicals in the world (Merrill 3). Beginning in 1901, the
Pentecostal movement now circumvents the globe. In May, 1983,
Dean Merrill stated:
Pentecostals comprise the largest distinct category of
Protestantism today, accounting for about 1/3 of all the
Evangelical Christians in the world; in addition to 51
million Pentecostals, 11 million members of more tradi­
tional denominations follow Pentecostal practices (3).
Brazil is one of the countries which can serve as an example of
unusual power encounters between the power of God and the
power of Satan. There are 9 million Assemblies of God members
in Brazil, in addition to many other large Pentecostal groups.
According to Valdamar Kroker, Spiritism is a national institution,
with 70 percent of the people supporting 300,000 spiritist centers,
up from only 8 percent 40 years ago. According to studies 97.5
percent of the people consider pastors or priests powerless to deal
Introduction 7
with the effects of magic spells (1,5). Peter Wagner wrote:
Only Pentecostalism is able to match the growth of
spiritism, chiefly because Pentecostals in general under­
stand spiritual warfare and do not shy away from it. Free
Methodist missionary C. Wesley King said, "In a real
sense, spiritism and Pentecostals are locked in a spiritual
battle for the soul of this nation" (188).
Bernhard Johnson, missionary to Brazil, has had many encounters
with demons. In a recent account in the Pentecostal Evangel, he
wrote:
Diabolic screams pierced the hot, humid air of the soccer
stadium in Santos, Brazil__ Suddenly I saw a young lady
almost flying through the bleachers, leaping down 8 to 10
steps at a time. . . . She advanced towards the platform,
foaming at the mouth, shouting obscenities, and screaming,
"I'm going to kill you! I'm going to kill you!" (11).
Believers prayed, pleading the blood of Jesus for protection and
deliverance. Standing on Mark 16:15-17, Johnson ordered her to
fall. She fell and began to rise and float in the air, about 2 feet off
the ground. A voice within her yelled, "We are not coming out!
We'll kill her first!" Johnson commanded them to come out in the
Name of Jesus, and they began to leave, choking her as they left.
When the seventh one had gone, she was free! She was saved,
baptized in the Holy Spirit, and healed of tuberculosis. Today she
is an outstanding servant of the Lord (11).
This is only one example of the kind of victory that has accompa­
nied Pentecostals practically all over the world. As Thomas F.
Zimmerman explained, when asked about the secret of the phenom­
enal growth of the Pentecostal movement:
8 Power Encounter
This, then, is the explanation for the remarkable growth of
the Pentecostal movement. Men have tried to adduce all
kinds of reasons for it in terms of sociology, psychology,
ecology, and economics. But nothing short o f the almighty
power of God responding to the contribution of His faithful
remnant could have produced such results (Synan, pref­
ace).
THE "THIRD WAVE"
AND POWER ENCOUNTER
It seems that in the past two decades, the majority of writers and
teachers who have emphasized the term "power encounter" have
been loosely linked together in what Peter Wagner has called "The
Third Wave" movement. In his recent book, How to Have a
Healing Ministry Without Making Your Church Sick, he briefly
explains the term:
I describe the Pentecostal movement as the first wave of
the powerful movement of God's spirit in the twentieth
century, the charismatic movement as the second wave, and
then I see a third wave in which the Holy Spirit is manifest­
ing the same kind of power in our traditional evangelical
churches that we have seen in the first two waves, without
requiring us to abandon our particular distinctives or
traditions. In other words, without making our churches or
denominations sick (8).
Wagner says further that Third Wave people believe in the power
of God for miracles, healings, and the casting out of demons. He
and John Wimber have co-taught a class on "Signs and Wonders"
at Fuller Theological Seminary. They have seen great manifesta­
tions of God's power in the voluntary "lab" session following the
class. They have encouraged believers far and wide to expect the
Lord to confirm His Word with signs following today just as in the
Introduction 9
Book of Acts.
Wagner has often expressed his deep appreciation to Pentecostals.
In How to Have a Healing Ministry, he wrote, "A large amount of
what I share as third-wave teaching was first learned through the
first and second waves" (9).
As Pentecostals, we would like to express appreciation to Wagner
and to many others who, like us, are trying to be all that God wants
His Church to be. We know that God has a plan for evangelizing
every person on this planet, and we know that we will have to have
more power than we now have in order to accomplish His will.
The Symposium on Power Encounter
The immediate motivation for the writing of this book came from
a meeting at Fuller Theological Seminary in December of 1988. I
received an invitation from Dr. Wagner to be a participant in the
"Symposium on Power Evangelism" there. The term "power
evangelism" was taken from the book by that title, by John Wimber.
With a few minor exceptions, regarding the evidence of the baptism
in the Holy Spirit, we Pentecostals find ourselves in agreement with
Wimber's book; and we rejoice in the insights God has given him.
Participants in the symposium were mostly Bible college and
seminary professors, with quite a number involved in missions. I
found the symposium to be a time of rich edification generally, with
challenging papers, discussion, and times of corporate prayer. It
was a thrill for me to sit and listen to non-Pentecostals tell of
miracles, healings, and the casting out of demons. The majority of
them also accept speaking in tongues as a valuable gift of the Spirit,
along with all other gifts.
In preparation for the symposium, I read a number of recent books
on subjects related to power encounter. To my surprise, and
consternation, I found that many are saying that Christians can be
inhabited by demons. I had of course heard of that teaching; it has
surfaced at various times in church history. It has, however,
usually come from fringe elements, those relatively uninstructed in
10 Power Encounter
Scripture.
ISSUES OF CONTROVERSY
Pentecostals have always been very aware of spiritual warfare,
with casting out of demons and "praying through" to victory over
the powers of darkness (Daniel 10). According to the Dictionary
o f Pentecostal and Charismatic Movements:
A review of the literature, history, and oral “stories” of
Pentecostalism reveals the centrality of the practice of
exorcism in the expansion of the Pentecostal and Charis­
matic movements (290).
Nearly all Pentecostals have, however, drawn a line between
believers and unbelievers regarding demon possession. The
Assemblies of God position paper, "Can Born-Again Believers Be
Demon Possessed?" answers the question in the negative. (See
Appendix A). Peter Wagner is sensitive to the Pentecostal position.
However, he decided recently that some believers do have demons
inside them. After describing his reluctance to disagree with the
Assemblies of God and his "homework" on the matter, he said, "The
net result is that I still think born-again Christians can be demon­
ized" (191).
The Definition of "Demonized"
It seems that there is general agreement that a demon is an evil
spirit, a personality, one of the devil's "angels" (Matthew 25:41).
There is not agreement, however, regarding the definition of the
term "demonized." In Scripture, its Greek equivalent is never used
in relation to believers.
The usage of the term "demonized" has greatly confused the issue.
The confusion has come because it has not been defined in its
Scriptural context. Most of those who are saying that some
Introduction 11
believers need demons exorcized, say that they are not demon
possessed, but that they are "demonized." Both A Greek-English
Lexicon o f the New Testament by Arndt and Gingrich (168) and
Colin Brown's The New International Dictionary o f New Testa­
ment Theology (453) translate daimonidzomai "to be possessed by
a demon."
Those who are saying that Christians can be demonized have
taken the term, daimonidzomai, transliterated it (given it an
anglicized pronunciation), and then given it a definition that has no
Scriptural basis. This is wrong, both from a Christian standpoint
and from a scholarly standpoint. It is a classic example of abuse of
the Greek language in order to prove a point; it is taking advantage
of those who do not know Greek. It is erroneous to formulate
doctrine based on a word, taken out of context; we must always
define and interpret Scriptural terms in context.
The Scriptural Use of "Demonized"
On the last afternoon of the Power Evangelism Symposium,
wanting clarification of the term, I said:
I have read much in preparation for this meeting, and I
have listened carefully throughout; I have yet to hear of
any Scripture that indicates that the term daimonidzomai
is used in reference to a person who was in right standing
with God, a person whom we today would call "Christian."
No Scripture was given in response to my question. There is no
Scripture indicating that believers are demonized. If Christians
were in danger of being demonized, the Epistles would have ample
warning, along with instructions for casting demons out of them.
Paul did not say that the wicked man in 1 Corinthians 5 was
demonized; he did not tell the elders to cast a demon out of him. He
told them to cast the man out until the flesh was destroyed. Our
Lord Jesus Himself dictated letters to seven churches (Revelation
12 Power Encounter
2.3). Five of them had serious problems. He did not even hint at
casting demons out of believers, but he strongly urged them to
repent. Obviously, the greatest need among Christians is repen­
tance (Revelation 2:5).
What Is a ’’Christian"?
A Biblical understanding of "Christian" is crucial to our discus­
sion. Disciples were first called "Christians" at Antioch, and the
term had meaning (Acts 11). Has it lost its meaning? Tim Warner
discusses the problem of syncretism, the mixing of religions:
It is widely agreed that many, if not most, of the Christians
in Africa, for example, continue to practice forms of
magic, sorcery, and divination when the circumstances of
life call for it (Forum 5).
If we are to speak Biblically, a person who continues to practice
sorcery is not a Christian. Galatians 5:19-21 lists works of the
flesh, including sorcery, and closes with the warning that "they
which do such things shall not inherit the kingdom of God." Those
who practice divination, or any other kind of witchcraft, will be cast
into hell (Revelation 21:8); those who have told them they were
Christians will have blood on their hands at the judgment (Acts
20:26).
When Paul described the "perilous times" of the last days, he made
a long list of wicked people, including "blasphemers"; he ended the
list by saying, "having a form of godliness, but denying the power
thereof." He did not then say, "Since they have a form of godliness,
they are godly." He said, "from such turn away" (2 Timothy 3:1-5).
The "power thereof' is the power to "live righteously and godly in
this present world"; that is what grace teaches (Titus 2:11,12).
What about syncretism and formalism in America? Many of the
books saying that Christians can be inhabited by demons have no
standard for what is "Christian." They describe people who have
Introduction 13
volitionally, knowingly lived in heinous sins for many years as
"Christians."
Last week, a cousin told me of an unusual 3-week revival in her
evangelical church. She said, "Some who have been church leaders
for many years testified that they were bom again for the first
time." O f course, they were called "Christian" prior to the revival,
and all their fellow church members would have said they
were—but they were not.
It is my definite opinion that many of the ones who are used as
proof that Christians need demons cast out of them are in the same
condition. They are "Christian" in name only.
Is New Age Teaching Infiltrating Our Churches?
Paul McGuire was deeply involved in drugs and the New Age
movement before he became a Christian and a member of the
Foursquare church. He is an outspoken opponent of Eastern
religions, warning of the fierce fight the New Age movement wages.
Asked by Russell Chandler about the dangers of the New Age, he
said:
New Age thinking [is] infiltrating the Christian church
through things such as relaxation exercises, visualization,
imaginary Jesuses, various forms of mind control, medita­
tion and stress management. You see a lot of these things
taught in Christian churches, and much of it is
occult-influenced or Eastern mysticism-based (65).
When asked how to discern the difference between New Age
healing and Christian healing, McGuire replied that in Christian
healing "Jesus Christ does the healing versus some kind of magic,
or willpower, or mind control, or entity healing. This is true for
inner healing as well" (65).
14 Power Encounter
How Do Spirit, Soul, and Body Relate?
Another area of controversy concerns the constituent parts of man.
Most, if not all, of those who teach that Christians can be inhabited
by demons, make rigid divisions of man into spirit, soul, and body.
They then say that the spirit of man cannot be inhabited by a demon
because that is where the Holy Spirit dwells, but the body and soul
can be inhabited. Charts showing the divisions are used to delineate
the areas where demons can reside.
To this we say: (1) The body is the temple of the Holy Spirit (1
Corinthians 6:19) as well as the spirit; (2) while there is a distinc­
tion between the soul and the spirit (Hebrews 4:12), it is not
possible to study a man's soul apart from his spiritual condition.
For instance, it is said that the mind is part of the soul, and that a
Christian could have a demon in his mind. The condition of the
mind is determined by the condition of the spirit. "What man
knoweth the things of a man, save the spirit of man which is in
him?" (1 Corinthians 2:11).
The whole man is body, soul, and spirit; he is one, not three. A
believer cannot say, "My body has a demon, but I do not have a
demon." What affects any part of him affects all of him^ He
cannot be divided up so that a demon can inhabit only one part of
him.
ONLY TWO KINGDOMS
A kingdom is the domain of a king. Every person is in either the
kingdom of God or the kingdom of Satan. Jesus is King in the
kingdom of heaven; Satan is king in the kingdom of darkness. They
are as different as light and dark. Christians, by definition, are
"saints in light," children of the Father, "Who hath delivered us
from the power of darkness, and hath translated us into the
kingdom of His dear Son" (Colossians 1:13). We know that
Christians have to fight very intense battles with demons (Ephesians
6:12-18). Satan and demons are allowed to attack us, bringing
Introduction 15
heavy pressure to bear against us. But to call an attack from the
outside "inhabitation" or "demonization" is wrong.
Are We Making Too Much of the Issue?
We see the issue of the Christian's protection from being inhabited
by a demon, or demons, as having far-reaching implications. So
does Peter Wagner. In How to Have a Healing Ministry, he wrote,
"If I felt this were a matter of secondary importance . . . I wouldn't
bring it up. But in my opinion it is a primary issue in ministry"
(190). Since it is an important issue—we know that i f Christians
could be inhabited by demons, the Bible would have much to say
to us about it; we find nothing in Scripture dealing with the
subject.
Is Terminology That Important?
We must insist on correct usage of Biblical terms. In particular,
the term "demonized" is being used in an unscriptural way.
Referring to the infilling of the Holy Spirit, in the conclusion to
Power Encounters, John Wimber wrote, "Terminology is impor­
tant, for it embodies the thinking that lies behind the experience"
(214). God has seen fit to give us His Word in words of language,
and they must be used in such a way as to communicate what He
intended. In the matter under discussion, I think it is practically
impossible to overestimate the importance of a Biblical understand­
ing of "demonized." A Christian can no more be "demonized" than
a demon (or a non-Christian, for that matter) can be "Christianiz­
ed."
Why Do Some Say Christians Can Be Demonized?
I have given much thought to the matter of why some very learned,
godly people are saying that Christians can be inhabited by demons.
I see three reasons for this:
16 Power Encounter
1. There is such a low standard of what it means to be a Christian
that there are many in our churches who have not been bom again.
Certainly they can be demonized.
2. There are some who have been bom again, but they have
simply left Christ. By continuing to walk after the flesh, they have
died spiritually (Romans 8:13). They too can have demons
(Matthew 12:43-45).
3. Some are calling the works of the flesh "demons." In fact,
every thing that 1 have heard mentioned as being a demon in a
believer is found in the list in Galatians 5:19-21 as a work of the
sinful nature, the flesh, in the believer.
Dangers in "Demonization o f Christians" Teaching
1. There is the danger of putting unjustified fear into many
sincere, godly Christians who are of a very sensitive nature, and
perhaps also very suggestible.
2. Many Christians had rather blame a demon for their sin than
to repent and crucify the flesh (Galatians 5:24). We grow to
maturity as we take our God-given responsibility to "perfect
holiness in the fear of God" (2 Corinthians 7:1).
3. The doctrine is admittedly based on experience rather than the
Word. (See chapter two for full discussion of this). To go along
with this is to open the door to all kinds of existential theology.
4.
It grossly blurs the distinction between "Christian" and
"non-Christian," "believer" and "unbeliever."
5. It diverts us from our main mission, to evangelize the world.
Let us return to a clear line of distinction between those who are in
Christ and those who are not.
LET US EDIFY ONE ANOTHER
IN LOVE
Alan Hubbard, president of Fuller Theological Seminary, voiced
concerns similar to ours. Hubbard's theological background is in
Introduction 17
the Foursquare church. In his welcoming address to the Power
Evangelism Symposium, he expressed appreciation for the interest
in the miraculous. He then gave a word of caution: "I fear that the
Third Wave will attempt to ' reinvent the wheel.1 We must be good
historians by learning from the old-line Pentecostals."
My colleagues and I know that we Pentecostals can learn much
from others. We praise God for all He has done and is doing in the
Charismatic movement. Many of the leaders in the Third Wave
have greatly inspired, informed, and challenged us. Neither they
nor we have a desire to depart from Scriptural truth.
We are keenly aware of intense spiritual warfare (Ephesians
6:12-18). But we also know that it is God’s will that we be "more
than conquerors through him that loved us" (Romans 8:37). We
have written to encourage fellow believers to anticipate power
encounters, to prepare for them by constant prayer and the Word,
and to expect to live in victory in Jesus.
We have written mainly for our Pentecostal laymen; some do not
have the time to become aware of many of the theological tides and
issues. We have intentionally tried to use terminology that
communicates to the average reader. Although we have written at
the popular level, we hope scholars will find our material to be
based on sound exegesis and clearly stated. We welcome dialogue
and constructive criticism. Our common goal is to see God’s power
revealed to all mankind for His glory and for the evangelization of
our world.
18 Power Encounter
BIBLIOGRAPHY
Arndt, William F. and F. W. Gingrich. A Greek-English Lexion
o f the New Testament, 4th edition. Chicago: University of
Chicago Press, 1952.
Brown, Colin, ed. The New International Dictionary o f New
Testament Theology, Vol. 1. Grand Rapids: Zondervan,
1975.
Burgess, Stanley ML, and Gary B. McGee, eds. Dictionary o f
Pentecostal and Charismatic Movements. Grand Rapids:
Zondervan, 1988.
Chandler, Russell. "Paul McGuire: Escaping the New Age."
Charisma and Christian Life, May, 1989.
Johnson, Bernhard. "Delivered from Demons." Pentecostal
Evangel, June 2, 1985.
Merrill, Dean. "The Fastest Growing American Denomina­
tion." Christianity Today, January 7, 1983.
O'Neill, Dan. "The Supernatural World of Frank Peretti." Cha­
risma and Christian Life, May, 1989.
Springer, Kevin, and John Wimber. Power Encounters o f Amer­
ican Christians in the Western World. San Francisco:
Harper & Row, 1988.
Synan, Vinson, ed. Aspects o f Pentecostal and Charismatic
Origins. Deerfield, IL: Logos, 1975.
Tippett, Alan. People Movements in Southern Polynesia. Chi­
cago: Moody Press, 1971.
Wagner, C. Peter. How to Have a Healing Ministry Without
Making Your Church Sick. Ventura, CA: Regal Books,
1988.
Warner, Tim. Syllabus for Class in "Power Encounter." Deer­
field, IL: Trinity Evangelical Divinity School, 1988.
Wimber, John. Power Evangelism. San Francisco: Harper and
Row, 1988.
CHAPTER TWO
INTERPRETING SCRIPTURE OR
EXPERIENCE: REFLECTIONS ON
THE HERMENEUTICS OF
"POWER ENCOUNTER"
INTRODUCTION
Who shall separate us from the love of Christ? Shall
trouble or hardship or persecution or famine or nakedness
or danger or sword? As it is written: For your sake we
face death all day long; we are considered as sheep to be
slaughtered. No, in all these things we are more than
conquerors through him who loved us. For I am con­
vinced that neither death nor life, neither angels nor
demons, neither the present nor the future, nor any
powers, neither height nor depth, nor anything else in all
creation, will be able to separate us from the love of God
that is in Christ Jesus our Lord (Romans 8:35-39).'
Recently in one of my classes, during a discussion of the doctrine
of sin, a student began to relate some of his experiences growing
up in a church where he was taught that Christians can be
demon-possessed. He described the constant fear and insecurity
which plagued his life in Christ during those years and of the
frequent traumatic "exorcisms" to which he was subjected. He
also brought to my attention a handbook of demonization that was
given de facto the same level of authority as the Bible in this
particular congregation. The book consisted of personal testimoni­
als describing the phenomena associated with the purported
demonization of Christians.
Having heard the poignant accounts of this direct witness to the
20 Power Encounter
unbiblical, even heretical, doctrines and practices of this particular
congregation, I felt constrained to contribute to this volume for the
benefit of those who fill the pews in the local church every week
and need to develop some sort of framework for evaluating this
heterodox teaching. Our book hopefully will fill a void in the local
church in terms of providing some "pegs" to assist the reader in
sorting through the issue of demonization of Christians.
In the Pentecostal theological heritage, the role of the supernatu­
ral has always been acknowledged. We Pentecostals from the very
beginning have recognized both God's miraculous acts of provi­
dence and Lucifer's acts of war against Christ and his Church. We
have also stood firm in preaching safety and security from the
powers of darkness for those who are in Christ. Demons have no
power to separate us from the love of Christ; nor can they diminish
or confuse our relationship to Him. Believers are established in
Christ by His own power, not by their own, lest any man should
boast (cf., Ephesians 2:1-10). Thus to contend that demons are
able to inhabit believers is to say Christ's work can be ineffectual.
Nevertheless, the success of Pentecostal evangelism is at least in
part due to our recognition early on that the powers of darkness
must be defeated whenever and wherever the gospel of Jesus
Christ is proclaimed. There is a legitimate Biblical concept of the
power encounter between the kingdom of God and the kingdom of
darkness. Christ himself guaranteed the victory of the Church
over the evil kingdom when he promised, "I will build my church
and the gates of hell will not overcome it" (Matthew 16:18). The
position in orthodox Pentecostalism has been to maintain the
proper Biblical context for power encounter, which is the conflict
of the two kingdoms whenever Christ's evangelism mandate is
carried out.
The shift of focus to individual demonization has decontextualized the Biblical concept of power encounter to a significant extent.
The primary purpose of power encounter, which is evangelism,
thus has been obscured.2 Certainly individuals can be demonized
and require deliverance. But in the Bible there is not one instance
Power Encounter" Hermeneutics 21
of a believer being demonized. Quite the contrary is true. It is
power encounters with demonized unbelievers that serve as "signs"
confirming the Gospel and power of Jesus Christ (e.g., Acts
19:11-20). The larger confirmational function of power encounter
must not be ignored when dealing with individuals who are
demonized.3 And there is not much confirming power evident if
those who are themselves in Christ can be inhabited by demons.
In recent years the view that Christians can be demonized has
spread from the extremist fringes of the Pentecostal movement and
has come to be embraced by not a few prominent evangelicals
from non-Pentecostal backgrounds. According to C. Peter
Wagner, much of the impetus for this shift has come from
departments of missiology. Based on experiences in missions,
evangelism, and pastoral counseling, these individuals hold that
they have experienced first-hand the demonization of Christians.
In speaking of Trinity Evangelical Divinity School, Fuller
Theological Seminary, Columbia Biblical Seminary and Graduate
School of Missions, and Seattle Pacific University, Wagner states:
Much of this new trend is emerging from the missions
faculties ofthese schools. Theological faculties have been
a bit more reticent to agree that such teaching is useful
(63).
In the opinion of the contributors to this book, the real question
is not whether such teaching is "useful," but rather whether it is
Biblical.
Those who hold to this view of demonization of Christians have
come to be associated with "power encounter evangelism." But
power encounter evangelism is much broader than this. Not all
who accept a legitimate Biblical role for "power encounter" (such
as the writers of the essays in this volume) would want to be
identified with those who believe that Christians can be inhabited
by demons. Thus it is necessary to distinguish power encounter
evangelism from the view that Christians can be demonized. In
22 Power Encounter
order to facilitate this narrower identification of those who hold
this view, for purposes of our discussion we will refer to them by
the neutral label: "DC-theologians."
The arguments of the DC-theologians, as we shall see, are not
based primarily on careful interpretation of the Scriptures, but
rather on experience and human reason. Such a starting point in
individual and even collective experience is doomed to failure, for
it departs from the only source of absolute truth, the inspired and
infallible Word of God, appealing rather to human reason and
perception which are fundamentally skewed by original sin. So,
in addition to being pastorally destructive, this particular teaching
is on theological thin ice.
The essays in this volume struggle to arrive at a Biblical
framework for understanding what the so-called "power encoun­
ter" really is. Certainly there is a spiritual battle between the
powers of darkness and the children of God. But we must allow
the Word of God to define the parameters and dynamics of this
battle, not our finite human perceptual capacity through which our
experiences are filtered. God Himself is the guarantee that we can
know truth by reading his Word. After all, He Himself created
language and literature with a view toward the ultimate end of
revealing His eternal redemptive plan to us. And the Scriptures
are neither silent nor inconclusive with regard to the security of the
believer in the Lord's Christ.
I am concerned in this essay to demonstrate the presence of a
basic commitment to experience as an authoritative source of
doctrine among the DC-theologians and to evaluate the
hermeneutical validity of such an experience-based starting point
in human reason. Then I am also concerned to set forth a pre­
scriptive approach for the use of Scripture in theology that will
assist members of the local church in developing their own
Bible-reading skills with a view toward theological formulation.
Let us proceed then to consider the basic hermeneutical commit­
ments of the DC-theologians with respect to experiential authority
over against Biblical authority.
Power Encounter" Hermeneutics 23
THE SOURCE OF AUTHORITY IN THE
HERMENEUTICS OF DC-THEOLOGIANS
In this section of the discussion we will examine the interpretive
stance of the DC-theologians as it relates to the most basic of
evangelical commitments: the source of absolute authority in the
life of the believer. And the believer's life includes, of course, the
believer's doctrinal formulations.
A crucial, even determinative, function in synthesizing the
Biblical teaching for any area of doctrine lies in the basic method­
ological and theological commitments we hold before we even
engage in the act of interpretation. This is known as our
preunderstanding, presuppositions, or framework. "Framework"
refers to the entire set of basic beliefs through which all other data
from both special and natural revelation is read. One very crucial
doctrine in our Pentecostal framework is the orthodox evangelical
doctrine of Scripture. Our discussion below will revolve around
this particular aspect of Biblical interpretation. Since we hold to
a high view of Scripture, what status should Scripture have in
theological formulation? Does the Word interpret our experience,
or our experience the Word? And which has priority in determin­
ing our beliefs? With these questions in mind, we will consider the
relative weight assigned to Scripture by the DC-theologians and
how, in the final analysis, experience is given priority over the
canon.
At the most fundamental level our choice in developing a
world-view can be boiled down to our very first starting point. Do
we have a man-centered or a God- centered starting point? Do we
start with the infinite and sovereign God of the Bible, or with the
finite and contingent creature, who is always reeling from the
effects of original sin on the intellect? Autonomous human reason
is not capable of perceiving the world such that it comes away
with an unclouded, "neutral" interpretation of existence. Only by
boldly asserting our very first starting point to be full-orbed
Biblical theism do we arrive at a proper Biblical world-view. And
24 Power Encounter
if our own perceptions of things should come to loggerheads with
the Biblical data, then where will we say the problem lies? Does
it lie with the Biblical data or with our perception? In answer to
these questions let it be said without qualification that human
reason is finite and suffers from the effects of Adam's sin, and
therefore our human experience must never become the foundation
for any doctrine. Only the Bible is the source of inerrant and
infallible truth.
One DC-theologian who has been a consistent friend of Pentecostals and Pentecostalism is C. Peter Wagner, a member of the
missions faculty at Fuller Theological Seminary in Pasadena,
California. His teaching ministry at Fuller, as well as his many
writings, have done much to foster goodwill between Pentecostals
and other segments of the evangelical world. He is a builder of
bridges between various evangelical theological traditions, and I
appreciate particularly his academic and personal contributions to
Pentecostalism and the understanding of Pentecostals by others.
Yet I find myself in disagreement with him over the question of the
demonization of Christians.
Commenting on recent attempts by theologians to formulate a
doctrine of "Christians and demonization" commensurate with the
teaching of Scripture, Wagner asserts, "Most Christians, myself
included, wish it were true that demons cannot harm Christians.
Some have even formulated such wishes into doctrinal positions"
(189). What Wagner does here, in attributing to wishful thinking
the view that believers are protected by Christ from demonization,
is cast aspersions on theological enterprises such as this one. My
colleagues and I, in writing this book, are not seeking to turn
wishes into doctrine. Evangelicals take seriously the necessity to
obey the Scriptures. We have no axe to grind; we are simply
seeking to know Biblical truth. Our goal is to search the Scrip­
tures honestly, with self-awareness of our methods and
preunderstanding, and flesh out a Biblical view of the matter. Our
explicit and self-conscious starting point is with the God of the
Bible and His revelation, the Bible.
Power Encounter" Hermeneutics 25
Yet it is Wagner himself who does no careful exegesis in arguing
that Christians can be demonized (c£, 189-96). Rather he cites
only secondary authors as authorities. His own work is based
primarily on experience. And he does not hesitate to make this
explicit in his book when he writes:
In my research I have noticed several things. For one,
almost all those who themselves are actively involved in
a ministry of exorcism or deliverance affirm that Chris­
tians can be demonized. For another, I have discovered
that several Christian leaders have changed their opinion
on this matter in recent years. But the changes I have
observed have all been in the same direction, namely,
from once denying that demons can harm Christians to
now affirming that they can and do (190).
It is clear from Wagner's own discussion that field experience
and human perception of events constitute the "scholarly clincher"
which affirms that Christians can be demonized. Notice his appeal
is to human reason and experience, not to the Scriptures. Taking
this starting point founded in autonomous and fallible human
reason, Wagner places his entire argument outside the parameters
of Biblical authority, and indeed eliminates any possible claim to
authority that he might otherwise have made. Only full-orbed
Biblical truth can make any claim to authority.
Wagner's approach is exemplary of his fellow DC- theologians.
Primarily experience has led Professor Fred Dickason of Moody
Bible Institute in Chicago, Illinois, (Demon Possession and the
Christian) to conclude that the Bible offers no definitive answer
in either direction (147,48; 170), so he has turned to clinical
evidence and his own pastoral experience to decide the issue. I
will leave it to others in this volume to respond to Dickason's claim
that exegeting the Bible gives us no conclusive answers in either
direction and will restrict my comments to broader hermeneutical
issues.
26 Power Encounter
His sole definitive "proof' is squarely his own analysis of human
experience. He claims to have encountered "at least 400" cases of
genuine Christians who were demonized, and this is offered as
conclusive and authoritative evidence of the truth of his position
(175; 172-76 passim). His statement is worth quoting at length:
I have encountered from 1974 to 1987 at least 400 cases
of those who were genuine Christians who were also
demonized. I am not gullible or easily convinced. My
background is in engineering, theology, and New Testa­
ment. For twenty-six years I have taught Bible and
theology (including angelology) and counseled Christians
and non-Christians. I would not claim infallible judge­
ment, but I know (emphasis mine) the marks of a Chris­
tian and the marks of a demonized person. I might have
been wrong in a case or so, but / cannot conceive (emphasis mine) that I would be wrong in more than 400
cases. I have conferred with others to diagnose several
cases. I have referred many cases to others, such as
pastors, psychologists, and psychiatrists, who confirmed
my diagnoses (175).
Dickason's statement speaks for itself and is exemplary of the
basic hermeneutical commitment primarily to experience and
reason which informs his entire discussion.
Granted, Professor Dickason (150-53; 158,59; 170,71) does
qualify his discussion by explicitly acknowledging the authority of
Scripture, even going so far as to say that reason and experience
must be subordinated to Scripture in terms of authority. But his
entire hermeneutical stance betrays this qualification. Consistently
and explicitly Dickason appeals not to the Bible but to his and
others' experiences of so-called demonization of Christians.
Although he denies it with his words, his method unequivocally
elevates reason and experience to a place alongside the Bible!
But the real crux of the matter, according to Dickason, is found
Power Encounter" Hermeneutics 27
in our presuppositions (170,71). He uses examples from the
"hard" sciences (geology and physics) to illustrate how our
understanding of the things that exist creates a framework that
influences our interpretation of Scripture. Specifically, he
describes the changes in our understanding of certain creation
accounts in the Bible in the light of our changing understanding of
the sciences. Dickason contends that our knowledge of science
serves as our framework of preunderstanding. For example, he
discusses the changing views of the "days" of creation, as well as
the antiquated view that the earth is at the center of the universe,
in order to illustrate how science molds our Biblical interpretation.
In response to Dickason's argument at this point: first, he fails to
recognize that the examples he uses are not the same kind of broad
doctrinal issues that we find running throughout the canon when
considering doctrines such as Christ and His dominion over all
things, including demons and the devil. Deciding whether the
"days" of creation were literal twenty-four hour days, or whether
the earth is at the center of the created universe, is a far cry from
understanding the relationship of the powers of darkness to a child
of God, which receives frequent and consistent doctrinal attention
throughout the canon. He wants to draw an analogy between these
examples from science and the kind of doctrinal reformulation he
sees occurring with respect to the view that Christians can be
demonized. The Bible is not a textbook for the study of science.
It is, however, God's revelation of the eternal redemptive covenant
in Christ. The harmony of doctrine in Scripture is a legitimate
primary focus of our Biblical study; physical science is not.
Dickason's analogy is flawed.
Second, he equates the kind of evidence we gather from the
physical sciences with the evidence gathered from clinical observa­
tion of human behavior and self- reported mental/spiritual states.
He presents these subjective experiences, filtered second-hand
from the self-reporting demonized person through the exorcist, as
though they were equivalent to empirical evidence gathered in the
physical sciences by means of repeatable and empirically observ­
28 Power Encounter
able experiments. Again, equating these two different kinds of
"evidence" does not work analogically or any other way.
In defending those who recently have changed their views and
joined the ranks of the DC-theologians, Dickason (170,71) argues
that the changes are justified because these individuals now hold
the proper presuppositional stance. He describes it thus:
It might be fairer to say that the Bible became better
understood when inadequately based presuppositions gave
way to a more comprehensive and accurate view of both
the facts as they are in the world of reality and in the
Word of God (171).
So, Dickason ascribes to our presuppositions an a priori determi­
native function. And the reader should take careful note that he
gives equal authority to the human perception of reality and the
Word of God in this process of presuppositional refinement.
Admittedly, not one of us is without his experiences, feelings,
personality, etc., when he interprets Scripture. I can no more lay
aside my historicality than I can the size of my nose. Nevertheless,
I am uncomfortable with the kind of unabashed determinative
function that Dickason ascribes to presuppositions. Is his own
presuppositional framework now perfected and without need of
further refinement? I do not think he himself would make this
claim. It is very tenuous to argue for a doctrinal commitment
solely on the basis of the influence of presuppositions rather than
from the clear teaching of Scripture. Moreover, can we under­
stand nothing objectively and clearly? Is everything we read in
God's word equally obscure and equally "shaped" by our
presuppositions?
This is compounded even further by Dickason's admission that
these presuppositions of which he speaks are based primarily on
experience and human reason rather than interaction with the
canon (170,71). While our frameworks certainly influence our
interpretations, does not our reading of the Bible also influence
'Power Encounter" Hermeneutics 29
what we believe? This is commonly known as the hermeneutical
spiral. While we try to be self-aware of our own prejudices, the
Bible itself can give to us new understandings which modify what
we previously believed. And this function of Scripture should not
be transferred to some sort of extra-Biblical starting point in
autonomous human reason. Only the Word of God has authority
to dictate changes in doctrinal belief. "Facts as they are in the
world of reality" have no such canonical authority. In addition, all
"facts," even those from the physical sciences, are themselves
interpreted through some kind of presuppositional framework.
There are no uninterpreted facts. So let our basic commitments in
these areas arise from reflection on the canon itself as it refines our
beliefs and understanding of reality, not on some sinful, autono­
mous mental construct the origin of which is exclusively in human
reason.4
I want to offer one final word about Dickason and his appeal for
authority in doctrinal formulation primarily to experience and
human reason. As we mentioned before, he himself argues that the
Bible is inconclusive regarding the question of whether genuine
Christians can be demonized. He concludes, "Thus we are left to
look for other types of evidence that may contribute to answering
our question: Can genuine believers be demonized?" (127). He
then turns primarily to experience and human reason. With
respect to doctrinal formulation, only Scripture has the authority
to be used as a source of doctrine. While we may learn about our
universe through observation and experience, when it comes to
doctrine we must rely on the clear teaching of Scripture. Granting
for the sake of discussion that the Bible is inconclusive on this
matter (although I do not think it is), the most we can do is remain
doctrinally inconclusive. It is not acceptable for anyone to present
a teaching with the weight of doctrinal authority ostensibly behind
it for which the Biblical evidence is inconclusive.5
Wagner and Dickason are exemplary of the predominant
hermeneutical stance among the DC-theologians. Another who
has embraced this view is Merrill Unger, and he also turns to the
30 Power Encounter
standard clinical evidence for the "scholarly clincher" in arguing
that Christians can be demonized (cf., e.g., 136,37). His clincher
is the testimony of "many veteran evangelical missionaries" and
the experience of "Christian preachers and counselors" (136,37).
He continues in the same vein:
Clinical evidence abounds that a Christian can be demon
controlled as a carry-over from preconversion days or can
fall under Satan's power after conversion and become
progressively demonized, even seriously (137).
From this point in his book (137-54) he proceeds to give as proof
a series of case studies. Unger does appear to ground demon
possession in willful disobedience and sin (93,94), but even his
chapter on Biblical evidence is fraught with personal testimonials
of the reality of demon possession in Christians (88-98).6
In this section I have pointed out the primarily experiential locus
of authority for doctrinal formulation that is used by the
DC-theologians. I have argued against this starting point as
lacking authority and objectivity for the Church in forming
doctrine. Only the Bible possesses such authority. We now will
come on to a prescriptive discussion of proper Biblical starting
points with a view toward establishing some authoritative canoni­
cal commitments for doctrinal formulation.
THE BIBLE AS SOLE AUTHORITY
IN DOCTRINAL FORMULATION
When seeking to understand the Biblical teaching on power
encounter evangelism, we must develop an approach to Bible
reading that is hermeneutically sound. A sound approach to the
Scriptures is an essential prerequisite for a proper understanding
of what power encounter evangelism is. It is also essential for a
proper understanding of the entire question of whether believers
can be demonized. This section of the discussion will suggest
Power Encounter" Hermeneutics 31
some basic methods for reading the Bible theologically. These
hermeneutical guidelines will provide the reader with a positive
approach to resolving the debate over demonization and also lead
the reader to a broad understanding of Biblical power encounter
evangelism.
Let us first reiterate our basic commitment to the Creator rather
than the creature. Our God says, ‘T rust the Lord with all your
heart and lean not on your own understanding; In all your ways
acknowledge him, and he will make your paths straight” (Proverbs
3:5,6). This quotation from Proverbs 3:5,6 can be expanded into
a perspective on the entire question of doctrinal formulation. Our
struggle for autonomy from God is manifested in all our "ways,"
one of which is interpreting Scripture and experience. The human
propensity is to elevate self and experience over God's revelation
to a position of authority in life. Even Christians are not immune
from this in matters of faith and practice. Two wise sages, both
the human and the divine, exhort us in this passage not to lean on
our own understanding. Our reason and perceptual abilities suffer
from the adverse effects of original sin. Therefore, we are to lean
on the Lord with all our heart and in everything acknowledge him
as the only infinite and sovereign Creator. We are creatures, not
creators.
Graciously God has given us His own special revelation upon
which we can depend in acknowledging Him and allowing Him to
make our paths straight. This special revelation is, of course, the
canon of inerrant and infallible Scripture, the only rule of faith and
practice. Doctrine simply cannot be based on experience when by
definition it articulates the system of doctrine taught in the Bible
itself. Only when we rely on the Scriptures alone do we have
authority to teach anything as doctrine.
This brings me to another critical perspective of the Bible which
is very important to this entire discussion. In 2 Timothy 3:16,17
we read:
All Scripture is Godbreathed and is useful for teaching,
32 Power Encounter
rebuking, correcting, and training in righteousness, so that
the man of God may be thoroughly equipped for every
good work.
Nowhere in the Bible does one ever find this kind of claim to
authority for clinical, field, or any other kind of experience. The
Bible and the Bible alone holds this position in the life of a
believer. Given the explicit appeals primarily to experience by the
DC-theologians, it would not be unfair to characterize their
appeals to the doctrinal authority of experience as violations of
this Scriptural principle.
Therefore, our basic commitment upfront in asserting boldly that
we start with the God of the Bible and His special revelation (the
canon) arises from the Bible itself. Any starting point apart from
a full-orbed Biblical theism will ultimately show itself to be
founded in finite and fallible human reason. And the primacy of
the Bible in even our very basic presuppositions must never be
diminished. While we cannot make a claim to neutrality, we can
fully engage in the hermeneutical spiral, allowing the Scriptures
themselves to refine and establish our interpretive framework,
thereby allowing the Bible itself to hold its rightful place as-the
only inerrant and infallible rule of faith and practice.
This in turn holds implications for how we read the Bible. If we
take seriously Paul's statement in 2 Timothy 3:16 that all Scrip­
ture is God-breathed and good for, among other things, doctrine,
then it is imperative that we read the Bible with this in mind.
Whenever we read the Bible, or attempt to synthesize its teaching
on any given topic or motif, we should always take the whole
canon into account. Any given text must always be read in the
light of the whole Bible. Any given topic must always be synthe­
sized in the light of the whole Bible. Furthermore, Biblical
interpretation must also be informed by the "big picture" of
orthodox doctrine. Biblical exegesis without reflection on theology
is bad exegesis because it fails to account for the impact any single
interpretation may have on other areas of doctrine. Theological
Power Encounter" Hermeneutics 33
reflection is a good way to account for the whole counsel of God.
The reader will recognize this approach in the present volume. We
have covered as many major areas as feasible, both of the canon
and of theology.
Nothing else the Christian does in studying God's Word is as
important as reading the entire Bible through on a regular basis.
When you read the Bible in its entirety you begin to develop the
large-scale perspective on the history of redemption that is so
necessary for proper theological understanding. Synthesizing the
big picture of the canon, by reading the entire canon, helps you
understand the smaller "chunks" (e.g., individual paragraphs)
when you undertake to study them in detail. Just by reading the
whole Bible you will develop a better understanding for how all
the "chunks" fit together to form the whole.
Knowledge of what the whole Bible says establishes for the
reader certain limitations on what a particular passage can mean.
The whole Bible clarifies its individual parts. Thus, when
confronted by any given interpretation, the person who has
synthesized the big picture in the Bible has many points of
comparison throughout the canon by which to evaluate it. When
a specific text is read, other conceptual parallels from around the
canon are called to mind for the person who knows the Scriptures.
These other related passages help to clarify the passage under
consideration. In this way, the full authority of the entire canon is
given a place in the process of Biblical interpretation.
This same sort of phenomenon occurs when considering a
Biblical topic. Studying a topic (such as Christ's victory over the
powers of darkness) helps us appreciate the enriching harmony of
doctrine in the Bible. We begin to see how the Bible organizes
around whatever particular topic we are studying. I want to
suggest some procedures for readers to use when synthesizing the
Biblical teaching on a topic such as the one dealt with in this book:
(1)
Do not try to use an individual word as the source of a
theological concept. Words do not equal concepts. The usage of
a word in a larger act of communication (e.g., sentences and
34 Power Encounter
paragraphs) determines what it means. So, loading up a word with
theological meaning is an erroneous method of doing theology.7
Let me illustrate with the word "up." What does it mean? Now
consider the following: use up, cut up, break up, smash up, spend
up, roll up, twist up, eat up, drink up, slice up, bum up, buy up,
clean up, and polish up.8 Let me ask the question again, What
does "up" mean? This word, like others, depends on larger
contexts for its own meaning. And remember that a word's
meaning does not equal a theological concept.
(2) Focus on paragraphs in your study, not on individual words.
It is the larger act of communication that conveys conceptual truth.
In other words, it is the larger act of communication that commu­
nicates doctrine, not any given word. Paragraphs are rich units of
communication that provide fuller perspectives on topics than even
individual sentences do.
(3) There is no short cut for reading the Bible. If you want to
know what the Bible teaches on a subject, you must read the Bible
and synthesize the whole counsel of God. Any other approach will
at best give you only a partial perspective, and at worst (which is
often the case) an erroneous perspective.
(4) There are some basic tools that will assist you significantly
in your study of Biblical topics and doctrines. First, you need a
good cross reference system in your Bible. Second, you need a
good topical Bible that collects many related passages together for
you (a real time-saver). Third, you need a good concordance. I
have one word of warning about concordances. When you use
one, remember that the word itself that you trace does not contain
the concept you are studying. Using a concordance to trace a key
word will lead you to many passages, but not all of them will deal
with the same topic/concept that you are studying. So you must
beware. And if you focus on the paragraphs you find, the
presence or absence of your topic/concept will be apparent.9
I hope that these few, very basic suggestions will assist you in
your study of Scripture generally. I also hope that you will be
helped in your study of the topic of this book. It is crucial that the
Power Encounter" Hermeneutics 35
people of God be equipped with the sword of truth. And to be so
equipped, we must first know the truth.
CONCLUSION
What I have said in this essay can be boiled down to one very
simple phrase: only Scripture. Only Scripture is the inerrant and
infallible source of doctrine and practice. Only Scripture has the
God-breathed authority to teach absolute truth. Only Scripture
contains the system of doctrine deposited in the Church by God
Himself through His inspired prophets and apostles.
Experience and human reason must never be made the starting
point for formulating theological truth. Human reason suffers
from the noetic effects of sin. Autonomous human reason, and its
perception of things, is entirely subjective and prone to error.
Thus, let us lean not upon our own reason and experiences, but
rather let us lean upon that infinite and sovereign God who
revealed His own truth to us.
Finally, a good recipe does not equal good cooking. A good
architect's drawing does not equal a good building. Essays and
books that deal with theological issues and Biblical interpretation
are no substitutes for Bible study. Use this essay to help you
develop your own understanding. But ultimately that will come
only from reading and digesting the pages of Holy Writ. Don't just
read the architect's plans; become a master builder. Don't just
read recipes; become a gourmet chef.
I hope this essay has fostered within you a desire to study the
Bible. Then you and I will have done good for the Church.
36 Power Encounter
NOTES
1. All quotations in this article are taken from the New
International Version.
2. A point first brought to my attention in course of
conversation with a colleague of mine, Dr. Jesse K.
Moon.
3. This is true of miracles and miraculous gifts generally.
For example, in Acts 10 the "sign" of tongues signifies the
fulfillment of the ages, thus bringing about the full par­
ticipation of Gentiles in all the promises of God (Acts
10:44-48; 2 Corinthians 1:20).
4. Cfi, Cornelius Van Til, The Defense o f Faith (Phila­
delphia: Presbyterian and Reformed, 1955); idem, Chris­
tian Theory o f Knowledge (Philadelphia: Presbyterian
and Reformed, 1969); Thomas S. Kuhn, Structure o f
Scientific Revolutions, 2nd Ed. (Chicago: University of
Chicago, 1970); Vem S. Poythress, Science and
Hermeneutics (Grand Rapids: Zondervan, 1988).
5. Because this book addresses the local church, we have
restricted the number of footnotes, since much of our
audience will not be accustomed to wading through them.
But as a Pentecostal I cannot let Dickason's presentation
of the Biblical evidence concerning miracles and miracu­
lous gifts pass by without comment. Particularly since I
have used him as my major example of the hermeneutics
common among those who give credence to demonization
of Christians, some of you may want to read his book.
Dickason argues (142-48, 261-67) that those who seek
spiritual gifts (e.g., tongues and prophecy, etc.) open
themselves up to demons and indeed are frequently
demonized. He characterizes the modern-day mani-
'Power Encounter" Hermeneutics 37
festations of such gifts as "mediumistic" and "demonic"
(143, but numerous times elsewhere as well; cf., 142-48,
261-67).
I do not have room here for a detailed response. And in
any event his arguments on pp. 142-48 and 261-67
present no Biblical evidence. First, he again appeals
primarily to experience in his discussion. It is evidence
from the counseling of demonized people which has
contributed the most telling "proof1that those who seek
the "mediumistic" gifts of tongues, prophecy, etc., open
themselves to demonization (142,43). Second, he asserts,
"There is strong Biblical evidence that such gifts ceased
with the apostolic age or shortly thereafter" (143). Yet
Dickason himself does not provide his readers with this
"strong Biblical evidence," but rather cites only secondary
sources as authorities, the most recent of which is from
1978 (143, n. 18).
When making such strong assertions about a group of
evangelical Christians, it seems that the Christian aca­
demic tradition would require some kind o f serious,
first-hand interaction with the Biblical evidence, as well
as interaction with dissenting evangelical scholarship.
Dickason does not even make mention of the substantial
scholarship of non-Pentecostals who take positions that
are not in agreement with his own. [Cf., for example, D.
A. Carson, Showing the Spirit (Grand Rapids: Baker,
1987); Wayne Grudem, "1 Corinthians 14:20-25: Pro­
phecy and Tongues as Signs of Gods Attitude," West­
minster Theological Journal 41 (1979-80): 381-96; The
Gift o f Prophecy in l Corinthians (Washington: Univer­
sity Press, 1982); The Gift o f Prophecy in the New Testa­
ment and Today (Westchester: Crossways, 1988);
Richard F. Lovelace, Dynamics o f Spiritual Life: An
Evangelical Theology o f Renewal (Downers Grove: InterVarsity, 1980) esp. 119-44; James I. Packer, "Theologi-
38 Power Encounter
cal Reflections on the Charismatic Movement," The
Churchman 94 (1980): 7-25, 103-25; Vem S. Poythress,
"Linguistic and Sociological Analyses of Modem
Tongues-Speaking: Their Contributions and Limitations,"
Westminster Theological Journal 42 (1979,80): 367-88;
"The Nature of Corinthian Glossolalia: Possible Options,"
Westminster Theological Journal 40 (1977,78): 130-35;
Symphonic Theology (Grand Rapids: Zondervan, 1987)].
Dickason has a scholarly obligation, in the best tradition
of Biblical scholarship, to interact seriously with these
and other scholars through careful exegesis before he
brings such serious charges of "demonism" and "mediumism" against those to whom the Holy Spirit distributes
spiritual gifts today.
6. In this note I am simply going to list several others
who hold that Christians can be demonized, most of
whom are cited in other essays in this volume. These
writings also are characterized by appeals primarily to
experience and human reason for the deciding evidence
that Christians can be demonized. Cf., Tim Warner,
"Deception: Satan's Chief Tactic," (unpublished article,
1988) throughout, but cf., e.g., 8-10; Ed Murphy, "We
Are at War," (unpublished article, 1988) throughout, but
cf., e.g., 9-15. Murphy makes the following assertion: "I
believe it would be accurate to affirm that anyone world­
wide who is actually involved in a ministry of delivering
the demonized will agree that true believers can be demon­
ized. It is only those who are not actively involved in
such a ministry who affirm the controversy" (11). Mur­
phy makes this statement in the context of appealing
primarily to experience, as a DC-theologian, for his evid­
ence; Neal T. Anderson, "Finding Freedom in Christ,"
(unpublished article, 1988) throughout, but cf., e.g., 4-7,
where Anderson cites no Scripture but appeals extensively
to his collection of correspondence from "counselees."
'Power Encounter" Hermeneutics 39
This list is by no means exhaustive. It provides the reader
with works that are representative of this view. Other
essays in this volume will provide the reader with much
more complete bibliographical data. My purpose is only
to demonstrate that the disposition toward existentialism
is the salient hermeneutical stance.
7. Cf., an excellent and readable article by Dale A.
Brueggemann entitled "Word Studies: Their Uses and
Abuses," in Paraclete 22 (1988): 9-14.
8. This example was borrowed from course notes of Vem
S. Poythress, Westminster Theological Seminary,
Philadelphia, PA.
9. Iam indebted to an entire community of evangelical
scholars for this "canonical" approach to Biblical inter­
pretation. For documentation see my, "Canon as Context:
The Function of Sensus Plenior in Evangelical Her­
meneutics," Grace Theological Journal 9 (Spring, 1988):
105-27.
40 Power Encounter
BIBLIOGRAPHY
Brueggemann, Dale A. "Word Studies: Their Uses and Abuses."
Paraclete 22 (Spring 1988): 9-14.
Carson, D. A. Showing the Spirit. Grand Rapids: Baker, 1987.
Dickason, C. Fred. Demon Possession and the Christian.
Chicago: Moody, 1987.
Grudem, Wayne. "1 Corinthians 14:20-25: Prophecy and
Tongues as Signs of God's Attitude." Westminster
Theological Journal 41 (1979-80): 381-96.
___. The Gift o f Prophecy in First Corinthians. Washington:
University Press, 1982.
___ . The Gift o f Prophecy in the New Testament and Today.
Westchester: Crossways, 1988.
Kuhn, Thomas S. The Structure o f Scientific Revolutions. 2nd
ed. Chicago: University of Chicago, 1970.
Lovelace, Richard F. Dynamics o f Spiritual Life: An Evangeli­
cal Theology o f Renewal. Downers Grove: InterVarsity, 1980.
Oss, Douglas A. "Canon as Context: The Function of Sensus
Plenior in Evangelical Hermeneutics." Grace Theologi­
cal Journal 9 (Spring 1988): 105-127.
Packer, J. I. "Theological Reflections on the Charismatic Move­
ment." The Churchman 94 (1980): 7-25, 103-25.
Poythress, Vem S. "Linguistic and Sociological Analyses of
Modem Toungues-Speaking: Their Contributions and
Limitations." Westminster Theological Journal 42
(1979-80): 367-88.
__ . "The Nature of Corinthian Glossolalia: Possible Options."
Westminster Theological Journal 40 (1977-78): 130-35.
___ . Science and Hermeneutics. Grand Rapids: Zondervan,
1988.
__ . Symphonic Theology. Grand Rapids: Zondervan, 1987.
Unger, Merrill B. What Demons Can Do to Saints. Chicago:
Moody, 1977.
'Power Encounter" Hermeneutics 41
Van Til, Cornelius. Christian Theory o f Knowledge. Philadel­
phia: Presbyterian and Reformed, 1969.
___. The Defense o f the Faith. Philadelphia: Presbyterian and
Reformed, 1955.
Wagner, C. Peter. How to have a Healing Ministry. Ventura:
Regal, 1988.
CHAPTER THREE
POWER IN
BIBLICAL CHRISTIANITY
A number of years ago I was working alongside a man with
whom I discussed things pertaining to the church and his relation­
ship with God. This man thought himself to be a Christian, but I
doubted it because of his life-style. He was moral enough, by the
standards of the world, but he did not show evidence of being a
bom- again believer.
One day I asked Bill, "How do you plan to get to heaven?"
Somewhat surprised he said, "Why, I am a member of Epiphany
Central Church. Have you ever seen it?"
When I admitted that I had not, Bill proceeded, "Well, it is a
beautiful church with stained glass windows, and we have a fine
pastor. God is bound to be pleased! I have been a member there
for eleven years!"
"But, how do you know that being a member of that church will
get you to heaven?" I asked.
Bill seemed very puzzled at my lack of comprehension, so he
went on to explain. "When I have a legal problem I hire a lawyer
to look after my interests and take care of my problem. I pay dues
to my church, and I am a member in good standing. We hire a
good pastor, and it is his job to make sure that I will get to
heaven."
Bill felt great confidence that membership in his church and
participation in its rituals made him a Christian. He stated
confidently, "Sure I am a Christian; I'm not a heathen!"
Bill's attitude and opinion are held by many people. They believe
that church membership, moral living, and good works bring
salvation and right standing with God. Yet Scripture clearly says
it is "not by works of righteousness which we have done" (Titus
Biblical Christianity 43
3:5), and that "every one o f us shall give account o f himself to
God" (Romans 14:12).
DIVISIONS OF CHRISTIANITY
Basic to any discussion of "power encounter" is an understanding
of what it means to be a Christian. The term "Christian" has at
least three broad divisions as it is used in our society. While some
might argue with these classifications, we will utilize them here for
a definition of "Christian" as Scripture explains it.
Classified Christians
First, there are those whom we call "Classified Christians." This
concept categorizes world religions into classifications according
to broad religious groupings. One of these groupings would be
labeled "Christian," as defined by the World Christian Encyclope­
dia, (Barrett 47-49). Into this group Barrett places over 22,000
"Christian" denominations worldwide (17). This definition
employs the label "Christian" as distinguished from Buddhist,
Muslim, Hindu, etc. Some vague admission of belief in Christ, or
Christian principles, would designate someone or even a nation as
"Christian" (See Figure 1).
Nominal Christians
The second division is "Nominal Christians." This classification
is made on the basis of an individual engaging in a ritual or
activity (i.e., religious works) that is associated with Christianity
and which ascribes the status of Christian to him. The ritual is
something the individual does to merit the label "Christian." This
"doing" includes such things as baptism, confirmation, penance,
various good works, moral living, etc.
Essentially, it is a definition surrounding works or the earning of
the label "Christian." This is a self-earned status of righteousness
44 Power Encounter
Group I This group includes Groups II and III.
Group II This group includes Group III.
Group III This group stands apart from the rest
and excludes Group I and Group II.
with the label "Christian" attached to it. It can be viewed as
moving from the inside out, which means that it is self-earned,
self-centered, self-merited, and self-proclaimed. In short, it is selfrighteous.
This is the kind of religion that Jesus accused the Pharisees of
having in his excoriating judgment of them in Matthew 23:27,28
where He called them "whited sepulchers, which indeed appear
beautiful outward, but are within full of dead men's bones and all
uncleanness." Satan is very comfortable with this man-made
Biblical Christianity 45
righteousness because it is powerless to effect spiritual change and
does not, according to Scripture, bring man into right standing
with God. This is Christianity designed by man and centered in
man. In James 1:26 such religion is declared "vain." Titus 3:5
says, "Not by works of righteousness which we have done but
according to His mercy he saved us." Paul, in referring to the
nominal Christian who is attempting to be righteous by his own
effort, warns that salvation is "not of works lest any man should
boast" (Ephesians 2:9). God is not against a sinner's righteousness
nor does God consider it undesirable. God prefers righteousness
to unrighteousness. The point, however, is that man's own
righteousness as a means of salvation is totally rejected by God.
If Christianity is the result of works alone, it has only the label
"Christian," but it is not Biblical Christianity. It is an empty and
ineffective creed, powerless to change human lives. Isaiah 64:6
tells us that "all our righteousnesses are as filthy rags." The world
has many self-made Christians. The Bible clearly says that such
will not inherit eternal life. This kind of Christianity is not
effective in successfully confronting the forces o f evil. Satan is
not afraid, threatened, challenged, nor conquered by it! Scripture
says, "Having a form of Godliness, but denying the power thereof,
from such turn away" (2 Timothy 3:5). This "Christianity" is not
the result of a regenerated life, and therefore is not instrumental in
bringing anyone into right standing with God.
Born-Again Christians
The third division of Christianity involves those who are truly
"bom again" as mandated by Scripture. This is what Jesus taught
in his discourse with Nicodemus in John 3:3 where He said,
"Verily, verily, I say unto you, except a man be bom again, he
cannot see the kingdom of God." Being bom again is more than
mental assent, although mental assent is necessary. Jesus said,
"Except a man be bom of water and of the Spirit, he cannot enter
into the kingdom of God" (John 3:5). This is not something
46 Power Encounter
accomplished through human instrumentality or ritual, nor is it the
product of creed. It is solely a work accomplished by and through
the ministry of the Holy Spirit in the life of the penitent as he,
through faith, accepts Jesus Christ as his personal Savior and
Lord.
Further, being bom again is a work of grace freely bestowed by
Christ through the Holy Spirit. It is not earned by reason of
anything man has done, has merited, or can do. Ephesians 2:8,9
points this out clearly: "For by grace are ye saved through faith;
and that not of yourselves: it is the gift of God, not of works lest
any man should boast." With his sinful nature, man can never
attain salvation by his own works or merits. If such were possible,
Jesus' death on the cross would have been unnecessary.
A Christian is a person in whom Christ, through the instrumen­
tality of the Holy Spirit, has accomplished a revolutionary work of
change. Such change is not only spiritual, it is also behavioral.
Second Corinthians 5:17 says, "Therefore if any man be in Christ,
he is a new creature: old things are passed away; behold, all things
are become new." This "new creature" in Christ has a new life.
A "regeneration" has taken place. Old ways of thinking and
behaving are replaced by new ones. This person is one "called out
of darkness into his marvelous light" (1 Peter 2:9) and one who
has "passed from death unto life" (John 5:24).
THE BORN-AGAIN EXPERIENCE
The bom again experience will be examined in three aspects:
The nature of being bom again; the significance of being bom
again; and the consequences of being bom again.
The Nature of Being Born Again
The new birth is accomplished by God in response to an act of
faith on man's part out of hisfree will, to either accept or reject the
plan provided by God for man's redemption. This acceptance,
Biblical Christianity 47
however, is not just a response to a plan; it is a response to the
Person of the Holy Spirit, working through conviction in the
individual life. The individual must respond in obedience to the
prompting of the Holy Spirit, since not doing so is an act of
rebellion against God's provision for his salvation.
As early as the temptation o f Adam and Eve in the Garden of
Eden, God laid out the foundational plan. In Genesis 3:15 God
said, "And I will put enmity between thee and the woman, and
between thy seed and her seed; it shall bruise thy head, and thou
shalt bruise his heel." This passage refers to God's pronouncement
of the curse on Satan, and on Satan's ultimate defeat by Christ.
When Adam and Eve transgressed God's Law in the Garden, they
sinned. The sinful state into which they fell became the nature of
all mankind, for "sin passed upon all men" (Romans 5:12). All are
bom with a sinful nature, with only one exception—our Lord Jesus
Christ. By virtue of the Virgin Birth and His conception by the
Holy Spirit, He was absolutely holy, "without sin" (Luke 1:34;
Hebrews 4:15).
Human beings do not go to hell because of their sinful nature but
because of their own willful sin. Children who die prior to the age
of accountability do not go to hell, for "sin is not imputed when
there is no law" (Romans 5:13). However, as soon as a person
becomes aware of his accountability to God, he does inevitably sin
because of his sinful nature. "For all have sinned and come short
of the glory of God" (Romans 3:23). Even those who have never
heard of the Bible or the Gospel reach the age of accountability to
God, according to Romans 1:18-32. All who have not received
Jesus as Savior and Lord will be condemned at the judgment
because they have sinned against the law of their conscience
(Romans 2:2-16).
Because of man's sinful nature, God's intervention became
necessary. God knew that man could not save himself. Even in
Old Testament times, through sacrifices, good works, and the
keeping of the Law, man was not able to save himself. The Old
Testament Law was only a "teacher" to bring us to the knowledge
48 Power Encounter
of the need for a Savior. This is explained in Galatians 3:24:
"Wherefore the law was our schoolmaster to bring us unto Christ,
that we may be justified by faith." This was an issue at the First
Church Council at Jerusalem, when Peter said, "Why tempt ye
God, to put a yoke (the Law) upon the neck of the disciples, which
neither our fathers nor we were able to bear?" (Acts 15:10).
All who are guilty of sin are "dead in trespasses and sins"; they
are "by nature the children of wrath" (Ephesians 2:1,3). The new
birth is a necessity if one is to see the kingdom of God (John 3:3).
It is a spiritual birth; "that which is bom of Spirit is spirit" (John
3:6). It is passing from death to life. Jesus said, "He that heareth
my word, and believeth on him that sent me, hath everlasting life,
and shall not come into condemnation; but is passed from death
unto life" (John 5:24).
The provision for man to be bom again was God's idea; it is His
remedy for man's sinful state as a result of the Fall. The privilege
of being bom again is provided "free of charge." Nothing can be
done to "earn" or "merit" this state. It is a free gift from God,
through Christ. It is a matter of simply accepting God's provision
by faith for a new and regenerated life. Faith alone is all that is
necessary as explained in Ephesians 2:8, "For by grace are ye
saved, through faith; and that not of yourselves: it is the gift of
God." By faith, the penitent who asks receives spiritual life and a
new nature in Christ, and, "The Spirit itself beareth witness with
our spirit, that we are the children of God" (Romans 8:16).
The Significance of Being Born Again
Being bom again places man in right standing with God. The
separation brought about by sin has been mended by Christ's death
on the cross. Jesus, God's sacrificial Lamb, was offered freely as
an atonement for our sins as were lambs under the Old Testament
Covenant. The "link" with God is reestablished through faith by
believing in Christ's atoning death for us. The sacrifice for sin that
was required by God, out of His own justice, was paid by Jesus
Biblical Christianity 49
Christ, His Son, on the cross, and we are set free! Through faith
man accepts the substitutionary death of Jesus as efficacious and
sufficient for the payment of his debt of sin. God looks on such
substitution as sufficient. It is His plan.
Being bom again does NOT imply that one has entered into a
state of sinless perfection. Rather, it is the achieving of a position
in God's sight as a "son" proclaimed righteous and in right
standing with God, through faith, by accepting Christ as Savior.
If sinlessness could be achieved as a result of salvation, the words
in 1 John 2:1,2 would be unnecessary or even impossible to
understand. It says, "If any man sin, we have an advocate with the
Father, Jesus Christ the righteous: and he is the propitiation for
our sin: and not for our's only, but also for the sins of the whole
world." Jesus stands as our "attorney" before God to plead our
case.
The Spirit-bom man still has his human body with all of its
foibles and failures, but he has different inclinations, appetites, and
desires. Second Corinthians 5:17 speaks to this: "Therefore if any
man be in Christ, he is a new creature; old things are passed away;
behold, all things are become new." This is explained in the words
of the song we sing, "Things I loved before have passed away;
things I love much more have come to stay. Things are different
now; something happened to me, since I gave my life to Him."
Paul voiced this in Philippians 3:7,8, "But what things were gain
to me, those I counted loss for Christ. . . and I count all things but
loss for the excellency of the knowledge of Christ Jesus my Lord."
This is the position and the condition of the bom-again believer.
The bom-again Christian is not free from struggles with his
"flesh." Paul said, "I find then a law, that, when I would do
good, evil is present with me" (Romans 7:21). Yet, even when the
Apostle Paul was caught up in "not doing good" he was a child of
God, bom again. Paul simply admitted to the tendencies and
temptations that flesh is heir to. God recognizes that fact as well.
He knows that man cannot reach perfection. It was tried over and
over, under the Old Testament covenant, without success. God
50 Power Encounter
found a way, as explained in Romans 8:3,4:
For what the law could not do, in that it was weak
through the flesh, God sending his own Son in the likeness
of sinful flesh, and for sin, condemned sin in the flesh;
that the righteousness of the law might be fulfilled in us
who walk not after the flesh, but after the Spirit.
Further, 1 John 2:1 says, "And if any man sin, we have an
advocate with the Father, Jesus Christ the righteous."
Man is created with a free will. As such, he is not a will-less
puppet, a marionette, or a robot. Such would not bring glory to
God! God will only be glorified out of the exercise of man's free
will and choice without coercion or restraint. Man must choose
God's way of righteousness aided by God's Spirit within him
placed there at the new birth. Since born-again man is still man,
living in an imperfect body of flesh, the flesh will at times
endeavor to implement its own "agenda" of desires, tendencies, etc.
This is part of the dilemma of the human condition which Paul
lamented in Romans 7:24, "O wretched man that I am! who shall
deliver me from the body of this death?" Yes, the born-again
Christian may at times be enticed into committing sin. The
automobile bumper sticker which says, "I'm not perfect; just
forgiven" is appropriate. However, this must not be taken as an
excuse for sin.
It is not uncommon to find people who hold that Christians
should be sanctified people of sinless perfection. Others are quick
to point out "blemishes" in the Christian, creating an excuse for
their rejection of Christ. Committing an act of unintentional sin
does not mean that one has "fallen out of grace"! God has not
placed us on a spiritual roller coaster with our spiritual condition
at any moment depending on what act of transgression we may
have committed in the "last minute"! Our WILL is the key! We
can choose to follow Christ or to move in obdurate rebellion
against Him. The question is, "What are we choosing to do?" not,
Biblical Christianity 51
"What have we been caught up in?" Second Peter 3:18 admon­
ishes us to "grow in grace, and in the knowledge of our Lord and
Saviour Jesus Christ." The born-again experience changes our
nature and desires and brings God's Spirit to the aid of our spirit.
He helps us exercise our will in such a way that it will remain
allied with Christ and that we will "grow in grace."
If perfection were achieved at the new birth, growth would
certainly be an unnecessary admonishment in scripture! "Back­
sliding" is possible, but such is an act of deliberate choice, bom
out of man's free will and his free exercise of it. At no time does
God "compel" man's will. Man freely chooses. Second Peter
2:20-22 says:
For if after they have escaped the pollutions of the world
through the knowledge of the Lord and Saviour Jesus
Christ, they are again entangled therein, and overcome,
the latter end is worse with them than the beginning. For
it had been better for them not to have known the way of
righteousness, than, after they have know it, to turn from
the holy commandment delivered unto them. But it
happened unto them according to the true proverb, The
dog is turned to his own vomit again; and the sow that
was washed to her wallowing in the mire.
John Murray discusses this in his commentary on Romans. He
refers to Romans 8:12,13, where we read, "So then, brethren, we
are debtors, not to the flesh, to live after the flesh; for if ye live
after the flesh, ye must die; but if by the Spirit ye put to death the
deeds of the body, ye shall live." Commenting on this Murray
says:
Paul is speaking here to believers and to them he says, "If
ye live after the flesh, ye shall die." The death referred to
must be understood in its broadest scope and does not
stop short of death in its ultimate manifestation, eternal
52 Power Encounter
separation from God. The doctrine of the security of the
believer does not obviate this sequence. The only way of
avoiding the issue of death is to be delivered and desist
from the life of the flesh (293,294).
The born-again person, living in an imperfect body of flesh and
blood, desires and impulses, may transgress and commit acts
which are not pleasing to God or becoming to a Christian. It is
interesting to read the account in 1 Corinthians 1:2, where Paul
addresses his letter "Unto the church which is at Corinth, to them
that are sanctified in Christ Jesus, called to be saints, with all that
in every place call upon the name of Jesus Christ our Lord." Yet
later in the same letter to these saints at Corinth, in chapters three
and five, Paul takes them to task for a whole assortment of sins
and shortcomings. What kind of "saints" were these? Paul calls
them "carnal Christians" in chapter 3:3 where he says to them,
"For ye are yet carnal: for whereas there is among you envying,
and strife, and divisions, are ye not carnal and walk as men?"
How can this be? Is Paul talking to two different groups of
people? No, these are the same people—carnal Christians who
have not yet matured in Christ. This is the very purpose of Paul's
instruction to them by way of his letter.
Paul's instruction to the Corinthian church shows clearly that it
is impossible to be a Christian by human effort alone. What he
did say in so many words was, "Shape up! Act like Christians
ought to act. You have the position of saints by reason of being
bom again; now let Christ work in you to perfect that which He
has started." Notice that Paul didn't go around casting demons out
of these saints. What he did tell them was to mature (grow up) in
Christ.
Paul recognized the fact that Christians are not, ipso facto,
perfect. There is work to be done! There is "growing in grace"
needed which is a lifelong process. Every Christian must keep
growing. Yes, there are discouragements, temptations, and
failures. However, wherever your will is, there will your effort be
Biblical Christianity 53
concentrated. What do you will to do? Where is the "desire" of
your heart? Christ wants to aid your will, but He will not "force"
your desire. This principle is expressed in Psalm 106:15, "And he
gave them their request (desire) but sent leanness into their soul."
One must take care in ascribing acts of failure in life to demonic
powers. Scripture gives no ground for teaching bom-again
Christians can be inhabited by demons. Such brings the Christian
into fear, uncertainty, and bondage. John 8:36, says, "If the Son
therefore shall make you free, ye shall be free indeed." Further,
Romans 6:20 points out that "when ye were the servants of sin, ye
were free from righteousness." And Paul says, "Being then made
free from sin, ye became the servants of righteousness" (18). He
further writes, "But now being made free from sin, and become
servants to God, ye have your fruit unto holiness, and the end
everlasting life" (22). A Christian who lives in righteousness will
experience the promise of Romans 8:38,39 which says, "[nothing]
shall be able to separate us from the love of God which is in Christ
Jesus our Lord."
The bom-again Christian is still living in his "house of flesh," and
that house has tendencies of its own. James 4:7 tells us to "resist
the devil and he will flee from you." If it were not possible for a
Christian to sin, it would be unnecessary or even meaningless to
resist. The struggle we face is never over. However, the hold of
sin on our life is broken and grows weaker as our will and our
spirit are strengthened by the Spirit of Christ within us. The
struggle diminishes as we "grow in Christ" and allow His Spirit
ever more and more to indwell our humanity. As the song says,
"Each victory will help you some other to win."
The Consequences of Being Born Again
The bom-again Christian is not left to battle fleshly inclinations
alone. Human flesh, the conditions of a former life of sin, a mind
that may have been reprobated to varying degrees by the old life
of sin—all are things and influences which must be "brought into
54 Power Encounter
subjection" to Christ. This struggle may take time, and the human
will must be assisted by the Holy Spirit's indwelling. At other
times, deliverance from the past life of sin may be instantaneous.
There exists a battle between the spirit and the flesh. Satan knows
our weaknesses and will not hesitate to bring temptation to us at
those weak points. Paul clearly speaks of this when he commands
us to "put on the Lord Jesus Christ, and make not provision for the
flesh, to fulfill the lusts thereof' (Romans 13:14). Again Paul
says, "Put on the whole armor of God, that ye may be able to stand
against the wiles of the devil" (Ephesians 4:11).
Happily, the born-again experience is one of "will-fully" taking
Christ as Lord and master! Christ, not the devil, is now the
"tenant!" There is a new "owner" of the house of clay, a new
Spirit within. Since possession by and of the Holy Spirit is
definitive of salvation, possession by or of any other spirit is
definitive of no salvation. Both cannot be true at the same time.
They are mutually exclusive! God, the Holy Spirit, will not
cohabit with demons! The "home" may need renovation and work,
but it has a new owner. The former owner, Satan, has been
evicted by the power of the Holy Spirit and the assent of the
human will. This allows the Holy Spirit to begin the process of
building a new life. The new owner within now aids in the process
of renovation. Positionally, the house is consecrated and sanctified
unto God the new owner. The completion of the renovation
process is an ongoing work, dictated by the influence of the new
owner. The "mars" and "blemishes" are addressed by the new
owner and the house becomes more and more suitable for the new
occupant.
While attacks from the old tenant, Satan, may be made, owner­
ship is never in question. Neither is "partial entry" of the old
owner a possibility as long as the Holy Spirit, the new owner, is in
residence. As Paul asks in 2 Corinthians 6:14, "What communion
hath light with darkness?" Jesus said it is impossible to serve two
masters. In reference to "mammon" Jesus said, "No man can serve
two masters; for either he will hate the one, and love the other; or
Biblical Christianity 55
else he will hold to the one, and despise the other" (Matthew 6:24).
Light and darkness cannot be mixed any more than can good and
evil, or righteousness and unrighteousness. Being tripped up in sin
does not indicate allegiance to it or a willful choice for it. The
born-again Christian has Christ within. His choices will be for
righteousness and for that which is pleasing to his Master, Jesus
Christ! Neither Satan nor his demons have any right of authority
to dwell in the "temple of the Holy Ghost" (1 Corinthians 6:19).
THE IM PLICATIONS OF
BEING BORN AGAIN
Power Encounter: "F irst Adam" and "L ast Adam"
As was noted earlier, man fell into the clutches of Satan with the
temptation and fall of the "first Adam" in the Garden of Eden.
Man was redeemed by the death of the "Last Adam," Jesus Christ,
on the cross. The prize was no less than man himself: his alle­
giance and his eternal destiny. This places man into the center of
the arena of the greatest power encounter of all time. The stakes
are high: man's eternal destiny* However, where the first Adam
failed because of his disobedience, the Last Adam did not fail.
Still, "He was in all points tempted like as we are, yet without sin"
(Hebrews 4:15). Jesus overcame temptation by the Word of God
and the power of the Spirit (Luke 4:1-14).
The Indwelling of the Holy Spirit at Salvation
Because Christ was victorious, we too through His Spirit in us
will be victorious. This is promised to us in Romans 6:14, "For
sin shall not have dominion over you; for ye are not under the law.
but under grace." The victory on Christ's part and His life within
us give us the power to overcome sin and evil as we encounter it.
The hold of sin is now broken in the born-again Christian, and we
are no longer the slaves of sin. Neither is there any place for
56 Power Encounter
Satan or demons to return into our being. The victory is complete.
The war is over, and Satan lost.
Scripture does not teach a partial or conditional deliverance nor
does it teach that born-again Christians can or will be reinhabited
by any demon. Exorcisms in the New Testament were always
performed on unbelievers. If possession of a believer by demons
were possible, God would be a contingent being subject to the
whims of Satan. God made full provision for us through Christ.
Satan was defeated once and for all, and the defeat was complete.
As we trust Christ our Redeemer, accepting His provision and
protection, our victory is also complete. Jesus asked, "What man
is there of you, whom if his son ask bread, will give him a stone?
Or if he ask a fish, will he give him a serpent? If ye then, being
evil, know how to give good gifts unto your children, how much
more shall your Father. . . give good things to them that ask him?"
(Matthew 7:9-11).
The fact that we can and do fall into transgression after salvation
does not alter the basic fact that we are bom again and that Christ
lives within. Transgressions on the part of Christians are not the
result of habitation by Satan. Such is totally unscriptural. Second
Corinthians 12:9 states "[His] strength is made perfect in weak­
ness." We do not stand in our own strength. We are recipients of
Christ's power as revealed in Ephesians 1:19 telling of "the
exceeding greatness of His power to us-ward who believe,
according to the working of His mighty power." Is Christ's power
sufficient? Yes! Do we need to fear repossession or inhabitation
of demons? Emphatically, no! Second Timothy 1:7 promises us
that "God hath not given us the spirit of fear; but of power, and
love, and of a sound mind." Jesus paid the penalty. He paid our
debt. "For He hath made Him to be sin for us, who knew no sin;
that we might be made the righteousness of God in Him" (2
Corinthians 5:21).
Biblical Christianity 57
THE POWER ENCOUNTER AT THE NEW BIRTH
Conversion: Encounter Between Christ and Satan
At the time of conviction and repentance preceding the new birth,
the forces of Satan and the power of Christ join in battle over the
soul of the individual. The grip of Satan over the individual is
challenged by the Spirit of Christ. Man's free will must make the
decision as to which master he will serve. The longer an in­
dividual serves Satan, the stronger the grip of Satan becomes on
him. At repentance, the individual chooses Christ and asks Christ
to come into his life. When this is done, Christ by the Holy Spirit
enters that life and the individual is reborn, spiritually, into a new
life in Christ. He has "passed from death unto life" (John 5:24).
A new owner has taken up residence within, and it is a glorious
experience of release and cleansing! Isaiah says, "Though your
sins be as scarlet, they shall be white as snow; though they be red
like crimson, they shall be as wool" (1:18). We become children
o f God\ The spiritual life that was lost to us through Adam's
choice to transgress God's law is re-bom. This is called being
bom again.
Still, Satan does not relinquish his ownership easily. He will
return to attack whenever, wherever, and however he can. He will
attack us at our weakest point. The encounter with Satan does not
end at salvation. First Peter 5:8 tells us, "Be sober, be vigilant,
because your adversary the devil, as a roaring lion, walketh about,
seeking whom he may devour." The power of Christ within us
must do battle with the onslaughts and attacks of Satan without.
Satan may "buffet" us as we are told in 2 Corinthians 12:7, but
Satan's reentry or repossession of the individual is never in
question nor is it a possibility when the bom-again Christian trusts
in Christ to keep him as long as the person is in Christ.
58 Power Encounter
The Spiritual Encounter with the Flesh
Paul's discourse on this struggle, found in Romans chapters 7 and
8, is very instructive. He states that there is a continuous struggle
with the Adamic nature manifest in the desires of the flesh, out of
its natural bent toward evil. In Romans 7:24, we hear Paul cry out
in despair, "O wretched man that I am! Who shall deliver me from
the body of this death?" He answers, "I thank God through Jesus
Christ our Lord! So then, with the mind I myself serve the law of
God, but with the flesh the law of sin" (25). Or, as Taylor's para­
phrase puts it, "So you see how it is: my new life tells me to do
right, but the old nature that is still inside me loves to sin"
(Romans 7:24, TLB). In Ephesians 6:11 we are told to "put on
the whole armor of God, that ye may be able to stand against the
wiles of the devil." Yes, a "campaign" may at times be lost, but
the "war" is not over. It will be won by those who "resist the devil
(for) he will flee from you" (James 4:7).
The struggle Paul describes in the last half of Romans chapter 7
must not be interpreted as a "giving up and giving in" to this
struggle. Nor should it be taken as approval for the "flesh" to sin.
Paul describes the struggle as it exists. However, Paul answers his
own question in other places in his writings. These instructions
are very important to the Christian because they give answers to
the problem of temptations of the flesh. Romans 6:14 says, "Sin
shall not have dominion over you." Some say that the fact a
Christian can sin proves that he can have a demon inside. The
sinful nature is still a part of the believer, but he is under the
covering of the blood of Christ which gives continuous cleansing
(1 John 1:7). A demon is an alien personality and cannot come
under the blood of Jesus.
First Corinthians 10:13 assures us, "There hath no temptation
taken you but such as is common to man: but God is faithful, who
will not suffer [allow] you to be tempted above that ye are able;
but will with the temptation also make a way of escape, that ye
may be able to bear it." The source of any temptation is not Christ
Biblical Christianity 59
but self. James 1:13,14 says, "Let no man say when he is tempted,
I am tempted of God: for God cannot be tempted with evil, neither
tempteth he any man: But every man is tempted, when he is drawn
away o f his own lust, and enticed." Romans 6:16 tells us "to
whom ye yield yourselves servants to obey, his servants ye are to
whom ye obey." This describes the key to victory for every
Christian. "Resist the devil, and he will flee from you" (James
4:7). The devil is gone; Christ indwells.
The Nature of the Christian's Encounter with Sin
We know how to handle the sins of the sinner, but we have
trouble handling the sins of the saints. Saints are looked down
upon if they admit to sin. Or, we rationalize by looking for the
source outside ourselves. Consequently, it is easy to say, "The
devil made me do it!" Yet, it is interesting to note that scripture
says, "If we say that we have no sin we deceive ourselves, and the
truth is not in us" (1 John 1:8). This was written to Christians'.
Yes, Scripture does admit to Christians' sinning, but Scripture
does not teach that such sin is the result of demon activity within
us. Rather, Scripture tells us that "If the Son therefore shall make
you free, ye shall be free indeed" (John 8:36). The Christian's
battle is against the flesh , not against demons. Galatians 5:16
admonishes us to "walk in the Spirit, and ye shall not fulfil the lust
of the flesh."
Yet, a struggle remains. If "the devil didn't do it," who or what
did? Romans 7 points to the "flesh." Romans 6:6 points to the
"old man." Romans 6:11 exhorts "reckon ye also yourselves to be
dead to sin." Colossians 3:5 exhorts, "Mortify (put to death)
therefore your members." Colossians 3:8 admonishes us, "But
now ye also put off all these." Obviously there is something in us
that we are exhorted to control. It is not the devil. It is not a
demon. It is the "old man," the "flesh," the "carnal nature" which
must be mortified—rendered powerless by disuse. We must reckon
ourselves dead to sin and alive in Christ (Romans 6:11).
60 Power Encounter
Since we are in Christ, there is no condemnation. "For the law of
the Spirit of life in Christ Jesus hath made me tree from the law of
sin and death" (Romans 8:2). As we avail ourselves of the Spirit
of Christ, we will be made free from the law of sin in our mem­
bers. The Christian does not have to sin. James 4:7 says, "Submit
yourselves therefore to God. Resist the devil, and he will flee from
you."
Victory in the Encounter Is Assured
Walking in the Spirit is the key to victorious Christian living. A
preoccupation on the part of the Christian with demons and
demonic possession only creates an unholy and unnecessary state
of fear, anxiety, and bondage. The devil is not going to overcome
us as children of God. We don't have to live in fear wondering just
which demon is going to get into us next, or when and what we
will have to undergo to get rid of it. This is actually putting more
faith in demonic powers than in the power of Christ to keep us!
Scripture does not indicate anywhere that any Christian should
be preoccupied with casting demons out of believers. Rather,
quite the opposite is true. While Paul does lament the power of the
flesh and the temptation it can bring, his is a note of victory! In 1
Corinthians 15:57, he says, "But thanks be unto God, whichgiveth
us the victory through our Lord Jesus Christ." And, 1 John 5:4
assures us, "For whatsoever is bom of God overcometh the world;
and this is the victory that overcometh the world, even our faith."
These promises have not changed!
Jesus himself taught that a kingdom divided against itself cannot
stand (Luke 11:14-23). For a Christian to fall into a mental
miasma of demons and devils can only lead to bondage and fear.
It is not Christ's will for us to be in bondage. Romans 8:15 says,
"For ye have not received the spirit of bondage again to fear, but
ye have received the Spirit of adoption, whereby we cry, Abba
Father."
Calvary is the focus of the greatest power encounter of all. Satan
Biblical Christianity 61
and his forces did all they could to thwart God's redemptive plan
(Galatians 3:13; Colossians 2:15). Jesus rose totally triumphant
over all power of Satan. We share His victory over Satan; in
Christ, we are equally victorious in our encounters with the devil.
Born-again Christian: Claim your inheritance! First John 1:7
tells us how. "But if we walk in the light as he is in the light, we
have fellowship one with another, and the blood o f Jesus Christ
His Son cleanseth us from all sin." This is what the Bible says!
Believe it!
62 Power Encounter
BIBLIOGRAPHY
Barrett, David B., ed. World Christian Encyclopedia. New
York: Oxford University Press, 1982.
Murray, John. The Epistle to the Romans, Vol. I. Grand
Rapids: Wm. B. Eerdmans Publishing Co., 1959.
CHAPTER FOUR
POWER ENCOUNTER:
DEMONS, DEMON POSSESSION,
AND DEMONIZATION
INTRODUCTION
A Case Study: The Devil Dancers of Cayapa
A bitter wind blew through the dusty plaza of the barren mud
village of Cayapa on the high Bolivian Altiplano. It was not the
wind, however, that caused a shudder to run through my body.
Neither was it the mournful wail of the flutes nor the rhythmic
throbbing of the drums. What caused me to shudder so violently
was the strong sense of the demonic power which hung over the
village as the Aymara devil dancers weaved and bobbed from one
side of the square to the other.
Here there were no questions about how one recognizes the
presence of demons and demon-possessed people. I could feel the
power of the malignant one as surely as I could see the dancers
who danced before and about me.
Over the next twenty years of missionary ministry I would
encounter demonic activity and power on numerous occasions. I
would experience many "power encounters" undreamed of in my
years of Bible college studies and pastoral ministry in the United
States. And, I would also come to realize how ill-prepared I was
to wage spiritual warfare with "the god of this world."
C urrent Interest in the Demonic
Like so many of my colleagues I had relegated the topic of Satan
and demons to one of those areas of interesting theological discus­
64 Power Encounter
sion but o f little real significance to my actual ministry.
Newsweek magazine describes what had happened to my thinking
and that of much of the North American Christian community:
The Devil—next to Jesus Christ (is) the most familiar
figure in Christian lore. For all that, he is not what he
used to be. Ever since the last of Europe's "witches" were
put to death in the 1700s, his hold on the Christian
imagination has been slipping. Over the last two centuries
he has been debunked by rationalists, exorcised by
psychotherapists and demythologized by theologians.
Though the problem of evil remained as mysterious as
ever, by the middle of this century the devil had become
a mere metaphor to all but the most persistently literal
minded ( Newsweek, August 30, 1986: 72).
Just as my limited awareness of the world of demonic activity
was rudely jarred by the encounter with demon possession in
Cayapa's dusty streets, so has the awareness of the North Amer­
ican church been jarred awake by the invasion of the demonic and
the occult. The drug culture of the 1960s, the popular movies on
the demonic in the 1970s, and the proliferation of cultic off-shoots
of Oriental religions in the 1980s have stirred a new credulity and
curiosity concerning the demonic in Christian and non-Christian
alike.
Long ignored by theologians, the topic of demon possession is
now a major subject of debate in Bible college and seminary
classrooms. Recent writings and lectures of such widely known
writers and theologians as Peter Wagner of Fuller Theological
Seminary, Tim Warner of Trinity Evangelical Divinity School,
and C. Fred Dickason of Moody Bible Institute testify to the
increased interest in and concern about demonic activity in Ameri­
can culture today. Whether in courses on "Signs, Wonders, and
Miracles" at Fuller Theological Seminary or "Power Encounter"
at Trinity Evangelical Divinity School, demon possession and
Terms in Power Encounter 65
spiritual warfare are demanding and commanding attention within
the Evangelical community.
The current interest in the demonic can be seen in the popular
movies of the past two decades such as Rosemary's Baby, The
Exorcist, Poltergeist, The Omen, and others. It is also seen in
rock concerts, newspaper reports of cattle mutilators, occult
magazines, and New Age literature.
A Need to Define Issues and Terminology
Many of those who are talking about the demonic today would
scarcely have considered it a topic for serious discussion just ten
years ago. Since the topic is relatively new for many of those
speaking and writing on the subject of demon possession and
power encounter, the vocabulary of the subject is equally new to
them. Because of this there is a great deal of ambiguity and
imprecision in the resulting literature.
The rash of new works on demon possession by Peter Wagner,
John Wimber, Merrill Unger, Mark Bubeck, C. Fred Dickason and
others, along with the shift in theological position by writers such
as Merrill Unger and C. Fred Dickason, make it necessary to
define the theological issues involved in the debate and to clearly
define the terminology which is to be used.
Questions of hermeneutics, translation, transliteration, and
semantics must be resolved before proper theology of demonology
and of spiritual warfare can be clearly enunciated. In the first
place, then, what light does history shed on the subject?
A BRIEF HISTORY OF DEMONIC ACTIVITY
Old Testament Usage
While demon possession is normally considered to be a New
Testament rather than an Old Testament topic, at least four
Hebrew words are translated in the Greek Version of the Old
66 Power Encounter
Testament as daimon or daimonion and respectively as "devils" in
the KJV and "demons" in the NASB (Deuteronomy 32:17; Psalm
91:6; 96:5; 106:37; Isaiah 13:21; 34:14; 65:3,11). The most
notable passages of Satanic and/or demonic activity in the Old
Testament include: the tempting of Eve (Genesis 3); the Mosaic
prohibitions against sorcery and witchcraft (Exodus 22; Leviticus
19); the evil spirit which came upon Saul (1 Samuel 18); the
testing of Job (Job 1-2); the sinful pride of Lucifer (Isaiah 14;
Ezekiel 28); and Michael's conflict with the king of Persia (Daniel
10).
New Testament Case Studies
The devil and demons play a major role in the New Testament.
In fact, Satan and his demonic helpers are mentioned more often
in the New Testament than is the Holy Spirit. The Gospel writer,
Mark, dedicates nearly one-third of his Gospel to the conflict
between Christ and the demonic powers of darkness.
The Synoptic writers recorded at least seven specific cases of the
exorcism of demons by Christ. A number of reasons can be given
for the emphasis on liberation from demon possession in the
ministry of Christ. Among the more important reasons are: 1) to
highlight the climax in the confrontation between the Kingdom of
God and the Satanic powers of darkness, 2) to demonstrate the
loving compassion of Christ for suffering and sin-oppressed man,
and 3) to validate his message by the demonstration of His power
over the agents of Satan.
So important were these encounters in demonstrating the deity of
Christ that all three of the Synoptic evangelists chose to include
accounts of three of these events (the dumb demoniac, the
Gerasene demoniac, and the lad suffering convulsive seizures).
Each evangelist then adds two additional accounts of Christ's
authority over demons.
Terms in Power Encounter 67
Demons in the Synoptic Gospels
Both Mark and Luke record the story of the man having the
spirit o f an unclean demon entering the synagogue at Capernaum
while Jesus was inaugurating His ministry in that city (Mark 1:2128; Luke 4:31-37). Both writers emphasize the fact that the
exorcism of the demon served to confirm the authority with which
Jesus taught. Each frames this event with such statements as,
"They were continually amazed at His teaching, for His message
was with authority" (Luke 4:32) and "What is this message? For
with authority and power He commands the unclean spirits, and
they come out" (Luke 4:36).
Mark (3:22-27) notes the debate which raged among the scribes
as to the source of the authority by which Jesus cast out demons.
Matthew records the same discussion but with the additional
information that this discussion was initiated when a demonpossessed man who was blind and dumb spoke and saw, as a
result of Christ's healing ministry (Matthew 12:22-29). Luke
contributes even more detail with the addition of the Lord's dis­
course of the strong man of the house being bound by one who is
even stronger (Luke 11:14-26).
So dramatic was the case of the Gerasene demoniac who dwelt
among the tombs that all three synoptic writers were inspired to
record its details (Matthew 8:28-34; Mark 5:1-20; Luke 8:26-39).
Matthew speaks of two demon-possessed men who dwelt among
the tombs while Mark and Luke give attention only to the more
prominent of the two. Three notable facts stand out in this case:
1) the fact that this incident took place outside the national
boundaries of Israel; 2) the intriguing fact that the demoniac
among the tombs was inhabited by a multitude of about two
thousand demons with a principal spokesman known as Legion
(Mark 5:9-13); and 3) the fact that upon their departure the
demons fled into a herd of swine who immediately plunged over a
precipice and were killed.
Only Matthew briefly records an incident which occurred shortly
68 Power Encounter
after Jesus called him to follow Him. Couched within the record
of the resurrection of the synagogue official's daughter, the healing
of the woman who had been suffering from a hemorrhage for
twelve years, and the healing of two blind men is the extremely
brief narrative of a dumb man, demon-possessed, who was
brought to Christ (9:32-34). Apparently the Holy Spirit inspired
Matthew to include this example in order to highlight the contrast­
ing reaction of the multitudes and the Pharisees. He writes, "And
the multitudes marveled, saying, Nothing like this was ever seen
in Israel' " (33), and notes the dramatic contrast, "But the Phari­
sees were saying, 'He casts out the demons by the ruler of the
demons'" (34).
One of the more dramatic incidents of deliverance from demon
possession is contained in the story of a woman whose little
daughter had an unclean spirit (Mark 7:24-30). Matthew adds
the touching detail that this little girl was cruelly demon pos­
sessed. The persistent supplication of the woman and her striking
response to the Lord's statement that He was sent to the lost sheep
of the house of Israel, "Yes, Lord; but even the dogs feed on the
crumbs which fall from the master's table" (Matthew 15:27)
brought an immediate healing to her daughter.
A variety of terms is used by the Gospel writers to describe the
case of demon possession commonly called the epileptic boy,
which is in itself a misnomer. Brought by his father, the son is
described as a lunatic (Matthew 7:14-21), mute (Mark 9:14-29),
and suffering from screaming convulsions (Luke 9:37-43). The
unusual feature about this case is that all three writers record the
fact that Jesus used this incident to announce His impending arrest
and crucifixion. Perhaps what He was saying to His disciples was
that the struggle between Himself and Satan had already been
engaged but was soon to intensify greatly, ending in both His death
and victory on the tree which would soon be lifted on Golgotha's
brow.
Only Luke records the account of the woman who for eighteen
years had a sickness caused by a spirit (13:10-17). Luke leaves
Terms in Power Encounter 69
no room to doubt that this physical illness was the result of
demonic possession. Her cure was manifested in the realm of the
physical (13), but the true cure came in the realm of the spiritual
(16). Luke notes the significance of this remarkable deliverance
saying, "And as He said this, all His opponents were being
humiliated; and the entire multitude was rejoicing over all the
things being done by Him" (17).
In addition to validating His own ministry and message through
the miraculous deliverance of the demon possessed, Christ chose
to validate the ministry and message of His followers by the
demonstration of the same authority over demons. Each stage of
the expanding missionary endeavor of the Church was marked by
an emphasis on the authority of the missionaries over demons.
This authority over demons and disease which was delegated to
the Church for the execution of its apostolic task is highlighted in
the following passages:
1) The sending of the twelve, "And he called the twelve
together, and gave them power and authority over all
demons, [emphasis mine] and to heal diseases" (Luke
9:1);
2) The sending of the seventy, "And the seventy returned
with joy saying, "Lord, even the demons are subject to us
[emphasis mine] in Your name" (Luke 10:17); and
3) The sending of the Church, "And these signs will
accompany those who believed: in My name they will cast
out demons [emphasis mine], they will speak with new
tongues" (Mark 16:17).
Demon Possession in the Epistles
While daimonidzomai (possessed or vexed with a devil) is used
thirteen times in the Gospels, it does not appear at all in the
remainder of the New Testament. Likewise, daimon (demon or
devil) is used three times in the Gospels, not at all in the Epistles,
70 Power Encounter
and only twice in the Apocalypse. However, daimonion (usually
translated "devil" but also translated "god" in Acts 17:18) is the
word of preference of the Synoptic writers, being used fifty-two
times in the four Gospels.
Paul used this word only five times (1 Corinthians 10:20,21; 1
Timothy 4:1), referring to sacrifices to demons and to the cup,
table, and doctrines of demons. John mentions it only once in the
Apocalypse to refer to the worship of demons in the Great T ribulation (Revelation 9:20).
The Pauline word of choice is pneuma (spirit) used in conjunc­
tion with a qualifying adjective. Examples include such passages
as:
1) Pneumaton akatharton (unclean spirits), Acts 5:16;
8:7;
2) Pneumaton puthona (spirit of divination), Acts 16:16;
and
3) Ta pneumata ta ponera (the evil spirits), Acts 19:1216.
While the terminology used in the Epistles is slightly different
due to their being addressed primarily to Gentile audiences, the
characteristics of demon possession are the same as in the
Gospels. Likewise, the deliverances performed at the hands of
Paul were equally dramatic as Luke records in Acts 16:18, "But
Paul was greatly annoyed, and turned and said to the spirit, I
command you in the name of Jesus Christ to come out of her!' And
it came out at that very moment."
Patristic Writings Concerning Demons
The patristic writers do not appear to have debated whether
demonic activity and possession continued after the apostolic
period; they simply documented this activity.
Justin Martyr (ca. 100-165 A. D.) referred to demon possession
Terms in Power Encounter 71
in the second century:
For numberless demoniacs throughout the whole world
and in your city, many of our Christian men, exorcizing
them in the name of Jesus Christ, who was crucified under
Pontius Pilate, have healed and do heal, rendering helpless
and driving the possessing devils out of the men, though
they could not be cured by all the other exorcists, and
those who used incantations and drugs (Second
Apology vi, ANF 1:190).
Likewise, Irenaeus mentioned the ministry of the Holy Spirit in
the Church during the latter half of the second century:
Wherefore, also, those who are in truth His disciples,
receiving grace from Him, do in His name perform
[miracles], so as to promote the welfare of other men,
according to the gift which each one has received from
Him. For some do certainly and truly drive out devils, so
that those who have thus been cleansed from evil spirits
frequently believe [in Christ], and join themselves to the
Church (Against Heresies ii, 32, 4, ANF 1:409).
Near the beginning of the third century both Clement of Alexan­
dria and Cyprian noted the presence of false prophets who mixed
falsehood with truth to give credence to their false prophecies.
Both writers attributed this to demon possession of the false
prophets. By the end of the third century Athanasius wrote of St.
Anthony, "Through him the Lord healed the bodily ailments of
many present, and cleansed others from evil spirits" (Life o f
Anthony xiv, NPF 2nd Series 4:200).
By the time Constantine's conversion brought an influx of
unconverted pagans into the Church in the fourth century, Cyril of
Jerusalem had clearly distinguished the Holy Spirit and the lying
72 Power Encounter
demonic spirits which were attempting to deceive the Church:
But sin also is called spirit, as I have already said; only in
another sense, as when it is said, "The spirit of whoredom
caused them to err." The name "spirit" is given also to
the unclean spirit, the devil; but with the addition of, "the
unclean;" for to each is joined its distinguishing name, to
mark its proper nature . . . . For this name of spirit is
common to many things; and everything which has not a
solid body is in a general way called spirit (Catechetical
Lectures xvi. 15, NPF 2nd Series 7:118,119).
Medieval Aberrations Concerning Demons
Two events occurring less than one hundred years apart com­
bined to have a major effect on the Church's teaching concerning
demonic activity and possession. First was the conversion of
Constantine in A. D. 323 which resulted in the paganization,
institutionalization, and secularization ofthe Church. For political
and economic reasons large numbers of pagans were baptized and
entered the Church. They brought along with them their pagan
gods and beliefs. Patron saints replaced Roman gods, and rituals
and relics replaced pagan practices, activities which have contin­
ued in some segments of Christianity ever since. The second event
was the sacking of Rome by Alaric in A. D. 410 opening the door
to the invasion of Rome by barbarians from the North. By A. D.
476 the great city was in the hands of the barbarians whose pagan
religion was soon syncretized with that of the beleaguered
Christians.
The millennium of the Dark Ages between A. D. 500-1500
produced a mystical view of Satan and his activity which was far
more fanciful than theological. The Florentine poet Dante
Alighieri (A. D. 1265-1321) captured many of the mystical
concepts of Satan and his demonic helpers in his Divine Comedy.
A whole genre of literature about Satan and demons developed in
Terms in Power Encounter 73
the late Renaissance, reaching its peak in the writings of John
Milton (A. D. 1608-1674) and John Bunyan (A. D. 1628-1688).
Modern Skepticism Concerning Demonic Activity
Renaissance gave way to Rationalism by the early eighteenth
century. Theology became a logical system of beliefs cast in an
Aristotelian mold. The mystical strains of Medieval demonology
were rejected by the skepticism of the rationalists. But as is quite
often the case, the corrective pendulum swung too far in the
opposite direction, and Satan became a mythical figure rather than
a spiritual reality. As Robert Frost wrote of Satan: ". . . Church
neglect and figurative use have pretty well reduced him to a
shadow of himself." Trivialized by a thousand superstitions, the
devil is considered by a majority of modem men to exist in
Scripture and tradition but not in the realm of science and reason.
Pentecostal/Charismatic Power Encounters
The turn of this century saw the birth of the modem Pentecostal
movement. From a sociological point of view, it could be con­
sidered an outgrowth of Wesleyan revivalism and the holiness
movement. From an emic point of view, however, it is the
promised "latter day outpouring of God's Spirit" before the im­
minent return of Christ.
Simultaneous "outpourings" of the Holy Spirit occurred in such
varied points of the United States as Los Angeles, California;
Topeka, Kansas; Galveston, Texas; Malvern and Hot Springs,
Arkansas; and Indianapolis, Indiana. This Pentecostalism served
as a corrective to the scholastic theology of the previous two cen­
turies.
Recovery of the doctrine of the Holy Spirit brought a renewal of
the operation of spiritual gifts in the ministry of the Church. The
phenomena promised to the Church by the Lord (Mark 16:17,18)
for the fulfillment of the missionary mandate became the
74 Power Encounter
operational norm of Pentecostal churches.
During the early part of this century these Pentecostal groups
were the objects of much scorn and criticism because of their
emphasis on the role of spiritual gifts in the Church. However, the
tremendous growth in the Pentecostal churches both in the United
States and abroad has caused many theologians and missiologists
to examine more closely the doctrines and practices of these
groups.
William R. Read's investigative work, New Patterns o f Church
Growth in Brazil and Peter Wagner's very readable book, Look
Out! The Pentecostals Are Coming helped to promote a reevalua­
tion of the lost dimension of spiritual gifts in mainline Christianity.
The classical Pentecostal movement at the beginning of this
century, the Charismatic movement at the middle of the century,
and what Wagner and others call the Third Wave in the third
quarter of this century along with the Church Growth studies done
in recent years have combined to create a new interest in and
exercise of the spiritual gifts in the life and ministry of the Church
today. This has subsequently sparked an interest in the
confrontational power encounter between the Spirit-filled believer
and the spiritual powers of darkness.
CURRENT DEBATE ON DEMONIC ACTIVITY
Much confusion exists in Evangelical circles today in regards to
what constitutes demonic possession. Recently lecture notes from
the classroom of a well-known Evangelical theologian came to my
desk. Included in his list of the marks of demon possession are
such things as reliance on prescription drugs, legalism, extreme
bed wetting, epilepsy, gossip, and incurable diseases. Numerous
lists are currently circulating listing demons by name, including
such demons as "Heavy" and "Ugly."
Is such terminology, and are such lists, based on Scriptural texts
or are they being eisegetically injected into contemporary theol­
ogy? These questions must be answered quickly and correctly if
Terms in Power Encounter 75
we are to avoid great confusion in the Church and great hurt to
many individual believers who may be injured by ministers and
church members who indiscriminately diagnose individuals as
being demon possessed when in reality they should more appropri­
ately be said to be manifesting characteristics of fallen human
nature.
W hat Constitutes Demonic Activity?
There are two primary measures by which demonic activity or
demon possession may be correctly identified. First is the body of
New Testament examples which serve as a guide to all subsequent
generations of believers. Second is the spiritual gift of the discern­
ing of spirits mentioned by the Apostle Paul in 1 Corinthians
12:10. Confusion arises when the first are misinterpreted and the
second is abused through carnal manipulation. We shall concern
ourselves with only the first of these. We can best do this by
asking and answering the questions: "How does the New Testa­
ment describe manifestations of carnal nature?" And, "How does
this compare with its description of demonic activity?"
Carnal Human Nature: The New Testament is replete with
examples of carnal or fleshly activity. Among the more notable
passages are Romans 8:1-39 which describes the spiritual battle
waged between the flesh and the Spirit with the ultimate victory
being promised to the believer who walks in the Spirit (33-39); 2
Corinthians 7:1; 10:1-4 which describe the struggle between the
flesh and the spirit as spiritual warfare (10:3,4); Galatians 5:1324 which contrasts the freedom which comes through walking in
the Spirit with the bondage which comes from walking in the flesh;
Ephesians 2:1-22 which describes the unregenerate life as one of
living in the lust of the flesh and indulging the desires of the flesh
(3); and 2 Peter 2:10-18 which describes the life of those "who
indulge the flesh in its corrupt desires and despise authority" (10).
It is important to note the lists of carnal manifestations given by
Paul and Peter in these chapters. Paul's more detailed list is found
76 Power Encounter
in Galatians 5:15-21:
But if you bite and devour one another, take care lest you
be consumed by one another. But I say, walk by the
Spirit and you will not carry out the desire of the flesh.
For the flesh sets its desire against the Spirit, and the
Spirit against the flesh; for these are in opposition to one
another, so that you may not do the things that you please.
But if you are led by the Spirit, you are not under the
Law. Now the deeds o f the flesh are evident [emphasis
mine], which are: immorality, impurity, sensuality,
idolatry, sorcery, enmities, strife, jealousy, outbursts o f
anger, disputes, dissensions, factions, envyings, and
things like these [emphasis mine], of which I forewarn
you just as I have forewarned you that those who practice
such things shall not inherit the kingdom of God (NASB).
In a similar manner Peter describes those who indulge the flesh
and its corrupt desires:
Daring, self-willed, they do not tremble when they revile
angelic majesties, whereas angels who are greater in might
and power do not bring a reviling judgement against them
before the Lord. But these, like unreasoning animals bom
as creatures of instinct to be captured and killed, reviling
where they have no knowledge, will in the destruction of
those creatures also be destroyed, suffering wrong as the
wages of doing wrong. They count it a pleasure to revel
in the daytime. They are stains and blemishes, reveling
in their deceptions, as they carouse with you; having eyes
full of adultery and that never cease from sin; enticing
unstable souls, having a heart trained in greed, accursed
children . . . . These are springs without water, and mists
driven by a storm for whom the black darkness has been
reserved. For speaking out arrogant words of vanity they
Terms in Power Encounter 77
entice by fleshly desires, by sensuality [emphasis mine],
those who barely escape from the ones who live in error,
promising them freedom while they themselves are slaves
o f corruption; for by what a man is overcome, by this he
is enslaved [emphasis mine] (2 Peter 2:10-14, 17-19
NASB).
It is quite notable that in neither of these lists are these character­
istics or manifestations blamed on demon possession, but on fallen
human nature.
Werner Forester writes in the TDNT:
It is also worth noting that the NT does not speak of
individual seducing spirits after the manner of Test. XII.
Evil thoughts come from the heart (Mt. 15:19). Because
men do not honour God as creator, He gives them up eis
adokimon noun (R. 1:28). To be sure, sin and flesh are
individual forces. Yet they do not come from without,
like demons. They indicate the mode of existence of
humanity itself, which is now sinful (TDNT 2:18).
Malignant Spirits - (Demons): The presence and activity of
demons in the New Testament is quite different from the fleshly or
carnal manifestations mentioned in these passages. In the seven
case studies from the life of Christ mentioned earlier it may be
noted that there are clear indications of supernatural, physical, and
spiritual phenomena in cases of demon possession. These include
convulsions (Mark 1:26), muteness (Luke 11:14), super human
strength (Luke 8:29), notably bizarre behavior (Luke 8:27),
physical agony (Matthew 15:22), and multiple physical defects
and symptoms (Luke 9:17,18; 13:11).
Without exception these cases were commonly understood by the
general populace as being demonic in origin. It was not the
physical symptoms alone which led to this conclusion, but more
clearly the evident presence of the malignant spirits which
78 Power Encounter
controlled the physical manifestations.
Many of the symptoms of demon possession resemble those of
mental or physical illnesses. For this reason caution should be
exercised in categorizing people as being demon possessed when
in reality they may be suffering from natural diseases or mental
illness. Grave harm may be done to a person who is already
traumatized by illness and then is burdened with the additional
mental anguish of thinking that he or she may be demon possessed.
There is also a gray area in which symptoms in an unbeliever
may be common to or caused by both the flesh and demon posses­
sion. It is quite possible that giving continuous license to carnal
passions may lead one to demon possession, since Satan enjoys
assisting anyone in pursuing the works of the flesh. He encour­
aged Eve in that at the beginning. In such a case there might well
be an overlapping of the symptoms of carnal manifestations and
demon possession.
Who Can Be Demon Possessed?
Whether Christians may be demon possessed is one of the most
debated questions in the area of power encounter discussions
today. Until recently most Evangelical scholars held the view that
the believing Christian cannot be demon possessed. Such was the
position of C. Fred Dickason in his classic work on Angels: Elect
and Evil.
However, we must make it clear that no Christian who is
walking in fellowship with God and obeying God's Word
can become demon possessed. We have no fear of this,
for if we walk in the Holy Spirit's control, neither the flesh
nor demons can possess us or control us . . . . If such
occurs after conversion, it is the result of persistence in
rebellious and wicked works, such as pursuing occult
practices or continuing in gross and vile lusts (191).
Terms in Power Encounter 79
Obviously, then, such a person has lost his salvation.
In his more recent work Dickason seems to reverse this position,
concluding that Christians may indeed be demon possessed. He
candidly admits that this position is not based on Biblical evidence,
but on "other types of evidence" {Demon Possession and the
Christian, 127).
A current and widely accepted position on the demonization of
both believers and unbelievers is seen in the diagram used by Dr.
Tim Warner of Trinity Evangelical Divinity School shown in
Figure 2.
W hat Terminology Is To Be Used?
A single Greek term daimonidzomai is used in the New Testa­
ment to describe demon-possessed persons. This verb or its
nominal form appears thirteen times in the Gospels. The KJV
translators rendered it "possessed with/of a devil" eleven times,
"vexed with a devil" one time, and "having a devil" once. Simi­
larly, the NASB translates the term "demon-possessed' eleven
times, and simply "demoniac" twice.
Outside
Inside
Oppression
Obsession
Inhabitation
Christians
involved at
these levels
Handled by
believers
Possession
Unbelievers
Assisted by the Church
Figure 2. Degrees of Demonization
80 Power Encounter
Such terminology as "obsessed" or "inhabited" is nowhere used
in Scripture. The term "oppressed of the devil" appears only once
(Acts 10:38). In this instance the Greek term katadunasteuo is
used and has a much broader application to the total work of Satan
among men rather than implying a distinction with daimonidzomai.
Since the current debate revolves principally around the question
of whether Christians may be possessed, inhabited, obsessed, or
oppressed by demons, I will direct my remarks to this question.
While such terminology is widely used there is no indication in
Scripture of degrees ofdemonization. Granted an unbeliever may
be possessed by more than one demon. This, however, is not an
indication of degrees of demonization in the sense indicated by the
terms oppression, obsession, inhabitation, and possession. The
man who murders one person is no less a murderer than the man
who murders five persons. Similarly, the man who is possessed of
one demon is no less demon possessed than the man who is pos­
sessed by a legion of demons. In somewhat less refined, but very
clear, words—a woman is either pregnant or not. She is not
subject to degrees of pregnancy.
First, born-again believers have been delivered from the kingdom
of darkness and have been translated into the kingdom of light.
There is no fellowship between light and darkness, nor can there
be! James draws a different analogy to emphasize the same truth:
Does a fountain send out from the same opening both
fresh and bitter water? Can a fig tree, my brethren,
produce olives, or a vine produce figs? Neither can salt
water produce fresh (2:11,12 NASB).
Second, the liberty which the believer has in Christ does not admit
to authority or lordship of Satan. For as Christ Himself said: "No
one can serve two masters: for either he will hate the one and love
the other, or he will hold to one and despise the other" (Matthew
6:24 NASB).
Terms in Power Encounter 81
The Random House College Dictionary defines oppression as
"The burdensome, unjust exercise of authority or power." Such
oppression and submission to demonic authority cannot possibly
be the lot of the true believer, for Christ declared; "If therefore the
Son shall make you free, you shall be free indeed (John 8:36
NASB).
Third, to apply the term "inhabited by demons" to true believers
would certainly be inappropriate. Paul, in the clearest of terms,
states; "Do you not know that you are a temple of God, and that
the Spirit of God dwells in you?" (1 Corinthians 3:16 NASB).
Again repeating almost verbatim the same words in 1 Corinthians
6:19, he goes on to say in verse 20: "For you have been bought
with a price: therefore glorify God in your body" (NASB). Such
being the case, it is irrational to think that the Holy Spirit would
share a residence or temple with demons.
The validity of this interpretation is reinforced in Paul's second
letter to the Corinthians:
Do not be bound together with unbelievers; for what
partnership have righteousness and lawlessness, or what
fellowship has light with darkness? Or what harmony has
Christ with Belial, or what has a believer in common with
an unbeliever? (6:14-16 NASB).
How is it possible that God would allow His Spirit to cohabit
with demons when He commands the believers that they are not to
be unequally yoked with unbelievers. In light of New Testament
usage of the term, daimonidzomai, and parallel teaching concern­
ing the believer's victory through Christ, it is not possible!
CONCLUSION
The past decade has seen a dramatic shift in the attention as well
as the attitude of the Church, theologians, and missiologists
concerning demonic activity in the world. Power Encounter has
82 Power Encounter
become a major topic of discussion and debate in print as well as
in seminars and conferences.
The approach to the study of demonic activity has also seen a
dramatic shift. Previously theological positions were determined
on the basis of Scriptural statements. Currently they are being
determined on clinical observations as well as Scriptural declara­
tions.
One major result of these shifts is the currently popular belief
that genuine believers may be demon possessed as well as the
unbeliever. Some authors and theologians, while adopting clinical
evidence as a basis for determining demonic activity in the life or
an individual are, nonetheless, uncomfortable with the idea of a
true child of God being demon possessed. In order to avoid some
of the theological problems created by this change in view, some
have opted for the use of a transliteration of the Greek term
daimonizomai. In opting to use a transliteration they have also
amplified its meaning in ways not indicated in the Greek text of the
New Testament nor in classical usage. It is both improper her­
meneutics and semantics to apply the term demonized in one way
to unbelievers and in another way to believers.
An additional problem is created as proponents of the
demonization of believers attempt to prove biblically that believers
may be demonized. They attempt to strengthen their position by
showing that five of the major case studies of exorcism of demons
in the Synoptic Gospels concerned members of "the household of
faith." Their position is that the demon-possessed people to whom
Jesus ministered were of the Jewish nation and were therefore "of
the household of faith." Such a position is not biblically valid.
Whether dealing with hypocritical Pharisees (Mark 7), the rich
young ruler (Mark 10), or the moneychangers in the temple (Mark
11), it is quite apparent that Jesus did not consider the mere fact
that one was a Jew to be an indication that he was a member of
"the household of faith." Similarly, the fact that Jesus came
preaching "The time is fulfilled, and the kingdom of God is at
hand; repent and believe in the gospel" (Mark 1:15) is a clear
Terms in Power Encounter 83
indication that Jesus did not include Jews in the kingdom of God
simply because they were Jews.
Likewise, Paul makes such a distinction when he writes to the
Church at Rome concerning the Jewish people:
Brethren, my heart's desire and my prayer to God is for
their salvation. For I bear them witness that they have a
zeal for God, but not in accordance with knowledge. For
not knowing about God's righteousness, and seeking to
establish their own, they did not subject themselves to the
righteousness of God (10:1-3).
While rejoicing in the fact that many pastors, evangelists,
missionaries, and theologians are becoming increasingly aware of
spiritual warfare and are bravely taking up the power encounter
with the forces of Satan and his demonic helpers, I would urge that
proper biblical exegesis and hermeneutics be practiced. The
victory which the true believer has in Christ should not be denied,
nor should he be unnecessarily burdened with a constant fear of
"demonization."
The increase of wickedness and of non-Christian religions require
that we "be filled with the Spirit" (Ephesians 5:18) and that we "be
strong in the Lord, and in the strength of His might" (Ephesians
6:10) if we are to "struggle . . . against the rulers, against the
powers, against the world forces of this darkness, against the
spiritual forces of wickedness in the heavenly places" (Ephesians
6:12 NASB).
If we do so we need not fear demonic oppression, obsession,
inhabitation, or possession. Rather, true believers may be assured
that: "The God of peace will soon crush Satan under your feet"
(Romans 16:20).
84 Power Encounter
BIBLIOGRAPHY
Athanasius. The Life o f Antony and the Letter to Marcellinus.
Trans. Robert C. Grett. New York: Paulist Press, 1980.
Cyril. "Catechetical Lectures xvi." The works o f St. Cyril o f
Jerusalem. Trans. Leo P. McCauley. Vol. 2 of The
Fathers o f the Church: A New Translation. Ed. Ber­
nard M. Peebles. Washington, DC: Catholic University
of America Press, 1970.
Dickason, C. Fred. Demon Possession and the Christian.
Chicago: Moody, 1987.
Forester, Werner.
"Daimon, Daimonion, Daimonidzomai,
Daimoniodas, Deisidaimon, Deisidaimonia." Theologi­
cal Dictionary o f the New Testament. Trans. Geofrey W.
Bromiley. Ed. Gerhard Kittel. 10 vols. Grand Rapids:
Eerdmans, 1969.
Irenaeus, S. Against Heresies. Trans. John Keble. Five Books
o f S. lrenaeus. Oxford: James Parker and Co., 1872.
Martyr, Justin. Second Apology vi. Trans. Thomas B. Falls.
Vol. 6 o f The Fathers ofthe Church: A New Translation.
Ed. Ludwig Schopp. Washington, DC: Catholic Univer­
sity of America Press, 1948.
Woodward, K. L. "Giving the Devil His Due." Newsweek.
August 30 1982: 30-82.
CHAPTER FIVE
POWER ENCOUNTERS IN THE
OLD TESTAMENT
INTRODUCTION
When asked to write on demonic activity in the Old Testament,
my first thoughts were that we will not learn very much. Surely,
I thought, power encounters between God's people and the
demonic are few and far between. You may be thinking the same
thing. But hopefully after reading this chapter, your mind will be
changed as mine has been. Satan and his emissaries were active
in the Old Testament.
No attempt is made in the Old Testament to formulate a doctrine
of demonology. We find no direct teachings concerning evil spirits
and their operations, like those found in the writings of the ancient
Near Eastern nations of Babylon, Assyria, and Persia (Langton
35). There is a noticeably sharp contrast between Israel and these
nations as far as emphasis upon demons and evil spirits is
concerned. Day-to-day life in the nations near Israel was deter­
mined by superstition, magic, demonology, and divination. But
life within Israel was "determined by moral realities, not magical"
(Kinlaw 31).
Old Testament power encounters were both an individual and a
corporate experience. The community of God's people engaged in
warfare against the godless forces surrounding them, and individu­
als often played key roles in these power encounters. The
experiences of the commonwealth of Israel provide for us instruc­
tive types and examples: "Now all these things happened unto
them for ensamples: and they are written for our admonition, upon
whom the ends of the world are come" (1 Corinthians 10:11).
Much of what can be learned of power encounters in the Old
86 Power Encounter
Testament, then, comes by examining how God's power was
manifested in response to His covenantal relationships with Israel.
God showed Himself strong on behalf of His people. In every
demonstration of God's redemptive power in the Old Testament,
there was a definite encounter with the powers of the evil one.
Battles were fought for redemptive purposes so that God's plan for
mankind could be accomplished. Such Old Testament power
encounters are replete with lessons for battles we face today.
Is Satan active in opposing the plan of God in the New Testa­
ment era only? NO! Satan (meaning "adversary") is active in his
efforts to thwart the plan of God. There were power encounters in
the Old Testament with evil spirits (Judges 9:23; 1 Samuel
16:14-23; 18:10; 19:9), a lying spirit (1 Kings 22:21-23; 2
Chronicles 18:20-22), a familiar spirit (1 Samuel 28:3-8; 1
Chronicles 10:13), an unclean spirit (Zechariah 13:2), and with
various other demonic activity such as territorial spirits (Daniel
10).
We will look at three prominent areas of life faced by the Old
Testament saints that will help demonstrate how they met the
challenge of power encounters. These background areas are
culture, religion, and warfare. While investigating these areas, we
will focus on both individual and corporate power encounters.
POW ER ENCOUNTERS IN
CULTURE
God's name is at stake in how His people encounter culture. This
is a power encounter of the first magnitude. At issue is the
outcome of God's plan in the lives of His people. The cultures of
the nations surrounding Israel were demonically controlled. Israel
could not maintain neutrality and keep covenant faith. God's
people had to overcome culture or be overcome by it. So it is
today. We muster;//overcome the world. Worldliness is adopting
the ungodly aspects of culture. But what exactly were they
confronting? Kenlaw says:
Old Testament Power Encounters 87
The Old Testament is especially relevant here in that its
people lived in a world remarkably like our own in its
preoccupation with the sensual, the occult, and the
demonic.
Israel knew well three cultures—
Assyo-Babylonian, the Egyptian, and the Canaanite. In
each the demonic was a prevalent factor (30).
God was very careful to outline Israel's culture in the "book of
the covenant" (Exodus 24:7). Culture consists of the social
institutions and mores of a people. The Lord had chosen Israel to
be a witness to show forth His praise to the nations surrounding
them. "Ye are my witnesses, saith the Lord, and my servant whom
I have chosen; that ye may know and believe me" (Isaiah 43:10;
see also 43:12, 21 and 44:8). They were to be a separated people
and not learn the depraved ways of the nations around them.
A Light to the Nations
God's people are called to be witnesses, a "light to the nations"
(Harrison 56). This light, however, was not brilliance in the arts
and sciences. It was primarily in the moral sense. In cultural and
technological developments such as literature, government,
manufacturing, commerce, etc., the Mesopotamians, Canaanites,
and Egyptians surrounding Israel were more sophisticated (West
213). Israel's nomadic life and 430 years serving the Egyptians
formed a society whose heritage was primarily spiritual.
God's choice of Israel was not because she was among the
culturally elite of the nations. Advanced cultural achievements or
prosperous complex social institutions should not be taken as
God's approval or as a sign of righteousness. Sometimes in fact,
demonic forces use such "blessings" for Satan's purposes. Look
at the large cities of the world and see how often they have become
the very "synagogue of Satan."
88 Power Encounter
Israel's Compromise
Through Satan's subtle deception, God's people fell prey to the
customs of the peoples around them. Abraham, Isaac, and Jacob
"reflect the cultural and social trends of Nuzu society with a
remarkable degree of fidelity" (Harrison 108). Archaeological
discoveries at Nuzu have put into clear focus the source of patri­
archal practices not in keeping with God's will, such as multiple
wives, concubinage, and use of household gods (Rachel's teraphim
mentioned in Genesis 31:19). Thus God warns His people: "Take
heed to thyself, lest thou make a covenant with the inhabitants of
the land whither thou goest, lest it be for a snare in the midst of
thee" (Exodus 34:12).
One notable example of such a "snare" is the incident of God's
people making a covenant with the Gibeonites (Joshua 9:3-16).
The success of the central campaign against the cities of Jericho
and Ai caused Israel to become overly confident. This then led to
deception by the Gibeon Hivites. The critical mistake was their
relying upon themselves and their own ability to handle matters.
Encountering demonically controlled cultures requires the Holy
Spirit's power and perception, not physical power or military
might.
Israel did not seek the Lord in this matter; they hastily entered a
truce. Three days later when the truth came to light about the
Gibeonites, it was too late. God's people could not conquer these
Hivites. The real tragedy of this "peace" is seen in the pervasive
cultural influence Gibeon had upon Israel. The effect of com­
promise was both immediate and lasting.
Some years later, Gibeah, another town three miles from Gibeon,
had adopted its depraved ways. Gibeah's close association with
the Hivites in Gibeon led them into great sin. The Biblical story
of Gibeah's sin is very similar to that of Sodom and Gomorrah (see
Judges 19:22-30). The intention of Gibeah's sodomite men toward
the visiting Levite, and their sexual perversity with his concubine,
attest to the influence the Hivites of Gibeon had upon the sur­
Old Testament Power Encounters 89
rounding area.
God's plan was to drive out the Hivites from the land (Exodus
33:2). Instead, the enemy's deception caused the tribe of Benjamin
to be almost totally wiped out. It was also God's plan to "utterly
destroy all the places, wherein the nations which ye shall possess
served their gods, upon the high mountains, and upon the hills"
(Deuteronomy 12:2). Gibeon was also the location of a wellknown Hivite "high place" where years later Solomon offered
sacrifices to idols (1 Kings 3:4).
Demonic Cultures
There is a definite connection between society's culture and who
or what is worshiped. A culture can be dominated by demonic
forces. Gibeon's "high places" were not harmless groves of trees
where they worshiped gods. They were places given over to
demonic control. Soothsayers would go there to receive "revela­
tions" by falling into trances while yielding themselves to demon
possession. Such "insights" were used by kings to make key
decisions.
For the king of Babylon stood at the parting of the way,
at the head of the two ways, to use divination: he made
his arrows bright, he consulted with images, he looked in
the liver. At his right hand was the divination for Jerusa­
lem (Ezekiel 21:21,22).
Demonic powers can captivate the belief systems which over­
shadow an entire culture. A nation's spiritual condition affects
every area of life. Israel confronted nations whose social,
political, economic, religious, medical, and artistic subsystems of
culture were manipulated and controlled by demons. Edward
Langton in Essentials o f Demonology writes:
It is evident that the Chaldeans were mainly concerned
90 Power Encounter
with the operations of evil spirits. The number of demons
was said to be inconceivably great; they swarm every­
where: They enter a man's dwelling, they wander through
the streets, they make their way into the food and drink.
There is no place, however small, which they cannot
invade, and none, however large, they cannot fill [Jastrow,
The Religion ofBabylonia and Assyria, p. 261], Incanta­
tions were directed against demons of every kind and
place (11,12).
Old Testament saints encountered powers of darkness typified by
the ancient Near Eastern nations around them. Neutrality was
impossible. Their spiritual condition and belief system affected
every activity of life from birth to the grave. Every facet of life
was so integrated with the spirit world that they seldom offered a
natural cause-and-effect reason for any life situation. It is no
wonder that magicians and priests became a select body of men in
the royal court of these nations. Kings with all their power seldom
made decisions without consulting priests. One class of priests,
the Barn, had the common function of divination. Witches,
wizards, and diviners possessed by familiar spirits were common
among these cultures. Thus God warns "neither shall ye use
enchantment, nor observe times. Regard not them that have
familiar spirits, neither seek after wizards, to be defiled by them"
(Leviticus 20:26,31). Power encounters were incumbent upon
them even as they are upon us.
POW ER ENCOUNTERS IN
RELIGION
Israel's Unique Faith
The distinctiveness of the faith found in the Old Testament has
been under attack by liberal scholars for many years. Liberals see
Israel's faith as an evolutionary variant in the ancient Near Eastern
Old Testament Power Encounters 91
world of religion (Eakin 99). But the majority of Old Testament
scholarship now sees the Hebrew faith as unique not only in its
new elements but also in the way it played down the familiar
problem of the demonic.
Why the demonic under wraps? Nowhere is it necessary
to posit the demonic to account for human evil. Man's
own freedom is enough. Satan may entice man to sin, but
he is finite like the mortal creature he tempts and is
subject to the same righteous judgment of Yahweh. The
serpent could only encourage Eve to misuse her freedom
as he had misused his (Kinlaw 35).
The power encounter in the garden of Eden demonstrates the
craftiness of Satan to tempt man, but it also upholds the moral
accountability of man for his sin. "The devil made me do it"
mentality that is so popular today cannot be used to escape
personal moral responsibility. The real danger of popular books
like Pigs in the Parlor is that demons are seen everywhere and
affecting everything. This is not the biblical focus and is a
reversion to the Canaanite mentality. What man chooses is the
problem. This assessment of responsibility is not to deny the
reality of Satan and demons, but it shifts the focus. Man's own
sinful nature is posited by Scripture as our biggest problem.
"Christ Jesus came into the world to save sinners" (1 Timothy
1:15), dealing with the sin problem first. Then, "Having spoiled
principalities and powers, he made a shew of them openly,
triumphing over them in it" (Colossians 2:15).
While pastoring and confronting demonic activity, I found that a
person's own sin problem is what opens the gate for demonic
control. But the blood of Christ covers the believer who is
walking in the light. This "covering" of the blood not only
cleanses from sin but also protects from all demonic powers of
darkness. Ultimate victory is assured by the power of the shed
blood of Jesus. Believers covered by the blood o f Jesus cannot be
92 Power Encounter
demon possessed. Scripture as a whole is conclusive on this
matter. The Biblical framework must inform our doctrine and not
experience.
Ancient Religions
There is an amazing similarity of beliefs regarding demons
between ancient religions and what is being taught by popular
books on the subject today. For example, one class of priests in
Mesopotamia was the Ashipu. They were exorcists who followed
well-defined rituals for casting out evil spirits. One of their beliefs
was that the demon must be identified by name before it could be
cast out. This belief led to their writing long lists of the names of
demons and prescribed rituals for exorcizing them. Diseases were
also treated by incantations which involved reading through lists
of demons until the right one was named. Healing came only if the
demon causing the illness could be identified and cast out. Such
magical healings have a long history.
Does Satan ever heal or cast out demons? Yes! He trades off
something desperately wanted for bondage in another area. When
Jesus said that if Satan cast out demons he would bring down his
own kingdom, He was saying that if Satan cast them out the way
Jesus did, that would be the result. When Jesus cast out demons,
it was not a trade-off but an unmixed blessing. The result of
deliverances by Ashipu priests was that all of life became a
preoccupation with evil spirits. Exorcisms with magical words
and cures were the order of the day. Doctrines of demons direct
our attention away from God and on powers of darkness.
The Exodus
Moreover, we must keep in mind the vivid contrast God estab­
lished between Israel and the ancient Near Eastern nations. One
of the major themes of the Exodus from Egypt is "that ye may
know how that the Lord doth put a difference between the
Old Testament Power Encounters 93
Egyptians and Israel" (Exodus 11:7; see also 8:22; 9:4 ; 10:23).
This difference involves our whole approach to and beliefs about
encountering demonic powers.
The encounter that ensued between Moses and Pharaoh was
actually between God and "all the gods of Egypt" (Exodus 12:12).
The ten plagues systematically attacked one or more of the gods of
Egypt where each god's locus of power was concentrated. God
told Moses what to expect before each plague. God is Lord over
all spiritual forces in the invisible realm as evidenced by foretelling
His plan of attack.
Nine of the plagues were in series of threes. In the first
series—blood, frogs, and lice—Aaron's rod was used (Exodus
7:14-8:19). God revealed Himself by executing judgment on Nu,
the god of the Nile River; Hekt, goddess of the land; and Geb, the
earth-god. In the third plague, the Egyptian magicians could no
longer counterfeit the work of God. They acknowledged their
powerlessness to confront the finger of God (Exodus 8:19). In the
second series—flies, disease on beasts, boils on man—no rod was
used (Exodus 8:20-9:12). God mocked Scarob, the sacred insect
god; Apis, the bull god; and Thoth, god of intelligence and medical
learning. The people of Egypt recognized that it was Israel's God
behind the plagues. These plagues did not affect God's people
because God severed the Land of Goshen and put a division
between His people and the Egyptians (Exodus 8:22,23). In the
third series—hail, locusts, darkness—Moses' rod was used
(9:13-10:27). Fear fell upon the general populace of Egypt (9:20)
as God encountered Nut, the sky goddess; Anubis, guardian of the
fields; and Ra, the sun god.
Finally, the climactic tenth plague—death of the firstborn
(11:1-12:36)—provided the final blow and point of deliverance for
God's people. By this plague of death God mocked Pharaoh, the
Egyptian god-king. As Timothy Kamps points out:
The firstborn represented the whole race of Egyptians, of
which Pharaoh was seen as the strength and bloom. What
94 Power Encounter
affected his progeny affected the country. His strength
was measured by the population he supported in himself.
With the plague of death, the whole nation was in jeop­
ardy and the people feared total annihilation (Exodus
12:33) (35).
For Israel, the Exodus was more than a national independence.
It meant spiritual freedom from the rule and reign of the powers of
darkness. Egypt's gods were in reality demons, principalities, and
powers responsible for bondage (Kamps 36). They ruled over
various realms which resulted in an Egyptian government based on
idolatry. Israel's theocracy was the solution. God's rule in our
lives is still the solution to demonic powers. We can serve only
one Master. When Jesus Christ is Lord and Master, not only can
demons not possess us, they do not want us around. Fear is
reversed as our Master's power is demonstrated in our lives.
Balaam the Soothsayer
God was able to deal with Israel's enemies. The Midianite king
realized that Israel did not win their victories by their military
might. Therefore he sent for a prophet named Balaam to use
divination against Israel. Witton Davies, in Magic, Divination,
and Demonology Among the Hebrews and Their Neighbours,
points out that Balaam's ability to prophesy was not due to the
Lord but to his being one who practiced divination. Scripture
pictures Balaam as a false prophet and refers to him as "the
soothsayer" (2:15; Jude 11; Revelation 2:14; Joshua 13:22). On
high places the soothsayer would become "possessed" just as
spiritualistic mediums in order to obtain special knowledge (76).
Balaam merely added Yahweh to his list of gods to consult by
divination. He knew Yahweh was Israel's God and tried to
manipulate Him, "using pagan ritual to search for omens" (Smith
184). For a graphic description of the various enchantments
Balaam used against Israel, see Dr. Stanley Horton's What the
Old Testament Power Encounters 95
Bible Says About the Holy Spirit (29-31).
In spite of himself, Balaam later received a true word from God.
God used him for His glory and for the good of Israel. Perhaps the
reason God allowed Balaam to consult Him through divination is
that God wanted to mock the demonic forces working against His
people. "Thus God puts Himself between his people and every
tongue that would accuse them" (Strong 454). God uses evil in
His service. Balaam was frightened by the angel sent to slay him
and eventually saw the futility of his enchantments to curse Israel.
Then "the Spirit of God came upon him" (Numbers 24:2), and thus
he gave a true prophecy from Jehovah. But this yielding to the
Spirit evidently did not last long, and Balaam lapsed back into
demonic soothsaying (Unger 127).
Constrained by God from cursing Israel, Balaam counseled the
Midianite king, Balak, to lure Israel "to commit trespass against
the Lord in the matter of Peor, and there was a plague among the
congregation of the Lord" (Numbers 31:16). This idolatry and
immorality resulted in the death of 24,000 Israelites and indicates
a powerful confrontation with the demonic powers of Baal
worship.
Baal-peor
As Marvin Tate notes, "In their very first encounter with Baal
worship at Baal-peor, they involved themselves in the fertility cult
and became' loathsome like what they loved' (Hosea 9:10)" (458).
And the people began to commit whoredom with the
daughters of Moab. And they called the people unto the
sacrifices of their gods: and the people did eat, and
bowed down to their gods. And Israel joined himself unto
Baal-peor (Numbers 25:1-3).
Referring to this experience of apostasy, Moses sang: "They
sacrificed unto devils, not to God; to gods whom they knew not, to
96 Power Encounter
new gods that came newly up" (Deuteronomy 32:17). The Hebrew
word "devils" is a borrowed word from Akkadia meaning "a
protecting spirit or demon." Scripture recognizes special connec­
tions of evil spirits with systems of idolatry, witchcraft, and
spiritism (Strong 457). Moses refers again and again to the
Baal-peor incident in addressing the second generation of Israelites
(Deuteronomy 4:1-18; 5:6-9; 7:4-6; 12:29-31). Moses was
concerned about the present danger of demonic influences through
idolatry upon this new generation.
Israel's Apostasy
God promised the Old Testament saints complete victory over all
enemies as long as they were faithful to Him and did not apos­
tatize. Whenever God's people forsook Him, He delivered them
over to their enemy to be chastised (Christy 80,81). We see this
vividly throughout the 300-year history in the book of Judges.
During the several cycles of open apostasy and resulting oppres­
sion by Israel's enemies, only complete repentance and turning
back to God could bring deliverance through a judge. However,
God's grace is not to be taken for granted. Concerning the period
of the judges, Thomas Holdcroft has noted that "there came a time
when God no longer fully forgave and restored the people in their
repeated apostasies" (16). Forsaking the Lord exposes us to the
demonic.
God agonizes over His people when they expose themselves to
demonic influences by worshiping other gods. "In all their
afflictions he was afflicted" (Isaiah 63:9). God's people are God's
possession. Whether we speak of Israel as His holy nation or the
Church as His royal priesthood, God's peculiar people cannot be
possessed by any enemy—unless they apostatize.
King Saul and the Evil Spirit
The tragic story of King Saul demonstrates what happens when
Old Testament Power Encounters 97
there is rebellion in the heart against God's rule. His sin was
disobedience to God's command to "utterly destroy the sinners the
Amalekites, and fight against them until they be consumed" (1
Samuel 15:18). His rebellion in saving alive King Agag was as
the sin of witchcraft and his stubbornness as iniquity and idolatry.
Thus God took away the kingdom from Saul. Saul's incomplete
repentance recorded in 1 Samuel 15:30 ("I have sinned: yet honor
me now before the elders") resulted in the Spirit of the Lord
departing from Saul. He did not sincerely repent and pray as
David did: "Cast me not away from thy presence; and take not thy
Holy Spirit from me" (Psalm 51:11). Instead, "an evil spirit from
the Lord troubled him" (1 Samuel 16:14).
First we note that this was an evil or an injurious spirit. Dr.
Stanley M. Horton teaches that this was a "spirit of judgment sent
from God" (48). Next we see the effect of this spirit upon Saul as
that of "troubling" him. The Hebrew word "troubled" is used here
with the sense "to fall upon, overwhelm" or "terrify" (Brown,
Driver, and Briggs 130). This is clearly a case of oppression, not
demon possession as Josephus took it (Antiquities o f the Jews
6:8:2; 6:11:2). The result of anointed music upon Saul was "the
evil spirit departed from him" (1 Samuel 16:23). But without
notice, the evil spirit would suddenly trouble Saul again so that he
could not function effectively as king. Mental and personality
problems emerged. For example, Saul did not recognize David (1
Samuel 17:55-58) even though Saul had clearly known him before
(I Samuel 16:19-22).
Saul's apostasy was already complete when he visited the witch
of Endor. In a desperate situation caused by the Philistines, Saul
enquired of the Lord. But "the Lord answered him not, neither by
dreams, nor by Urim, nor by prophets" (1 Samuel 28:6). Saul
realized he had totally lost out with God: "God is departed from
me, and answereth me no more" (I Samuel 28:15). Saul's rebellion
against God's rule over him was as witchcraft (1 Samuel 15:23),
and this is exactly where it finally led him. He was "cut off” from
the Lord's people (Leviticus 20:6). Any one who practiced
98 Power Encounter
mediumistic arts was to be stoned to death (Leviticus 20:27). Saul
alone was morally accountable for his situation. He could not
blame the devil. Man's choice is the problem. If we choose
Satan's agenda, idolatry results.
Elijah and Baalism
Elijah’s power encounter with Baalism illustrates the problem of
choices. He asked the people assembled, "How long will you halt
between two opinions? If the Lord is God, follow Him; but if
Baal, follow him. And the people answered him not a word" (1
Kings 18:21). The Hebrew word "halt" refers to their indecision.
They straddled the fence, as Keil and Delitzsch note, due to their
syncretistic practice of combining Baalism and Yahwehism
(6:245). Again, we cannot serve two masters.
Mount Carmel was picked as the place for the contest between
Yahweh and Baal. It was considered to be one of Baal's favorite
mountains (Levingston 18). Every advantage was given to the
prophets of Baal while Elijah reduced his own resources to a
minimum. Elijah was confident of God's power over the demonic
forces of Baal. "The presence of demonic phenomena in the Old
Testament, if not actual cases of possession, is strongly suggested
by such instances as the orgiastic rites of the priests of Baal"
(Unger 80).
The rules for the contest are described by Brevard Childs as
follows: Each side was to sacrifice a bull with fire. Each side was
to call on the name of their God. The one responding by fire
established Himself as God (123 ff.). The prophets of Baal were
prevented by God from demonstrating their demonic powers. The
true purpose of the contest is seen in Elijah's prayer "that Thou
hast turned their hearts back again" (1 Kings 18:37). The word
"turned" is associated with repentance and restoration after
apostasy (Harris 2:616). God's desire was to remove the demonic
influence of Baalism from apostate Israel. God alone could
change their heart's direction back toward Himself. He got their
Old Testament Power Encounters 99
attention by sending fire from heaven. Then the people "fell on
their faces" and confessed "The Lord, He is God" (39). The
people had made their choice and once again they gave their
allegiance wholly to Him. As seen before, the solution to the
demonic is an acknowledgment and submission to God's Lordship (39,40).
Idolatry
All forms of idolatry are an "abomination" to the Lord. In 1
Chronicles 5:25 Israel "played the harlot" after the gods of the
nations. The Hebrew word translated "played the harlot" can
indicate illicit sexual relations or the worship of idols. In the latter
occurrences an immoral relationship still strongly colors the word,
thus pointing up the "unfaithfulness" of idolatry (Christy 79).
Idolatry is exceedingly offensive to God because the worship of
false gods and their demonic associations often lead to sexual
perversions, deceit, transvestism, violence, and other social
injustices. " Sins of abomination' sum up all sins related to
idolatry and occultism, i.e., superstition, divination, sorcery and
magic in their various forms, called abominations to the Lord' in
the Bible" (Kremer 11). Power encounters involving idolatry are
a major theme of the Old Testament.
"Thou shaft have no other gods before me" (Exodus 20:3) is
explained by God's jealous love for His people. The command is
not a rule to keep in order to gain God's approval or acceptance.
Rather it tells us how to maintain a relationship already entered
into through the covenant. Idolatry is spiritual whoredom. It is
this sin that leads away from God's kingdom to Satan's realm.
Idolatrous periods in Israel's history were characterized by
awesome power encounters, such as the above, that resulted in
great victories and God's name being revered.
The entire history of Israel may be traced using the theme of
idolatry. Four distinctive phases are seen: l)thenonidolatrousage
of Moses, Joshua, and their generations; 2) an idolatrous interlude
100 Power Encounter
which lasted throughout the Judges period; 3) a phase of loyalty to
God in the early monarchy of Kings Saul and David; and 4)
beginning with Solomon, a prolonged period of idolatry, culminat­
ing in the exile (Harrison 377).
Yet idolatry is presented in each of these phases as a potential
threat to their relationship to God. Willem A. VanGemeren sees
Israel's being warned even in the first phase: "The book of
Deuteronomy is Moses' final appeal to Israel to love Yahweh, to
be circumcised of heart, to cling to him, and to respond to him as
a son to a father" (30:6, 20).
Idolatry, using the golden bull motif, brackets the beginning and
the end of Israel's existence: beginning with the incident of the
golden calf at Mount Sinai (Exodus 32) and ending with its
recurrence after the Kingdom split in 931 B.C. when Jereboam
established rival centers of worship in Dan and Bethel (1 Kings
12:28,29). These centers of false worship continued until they led
the nation to idolatry and apostasy resulting in Exile. Under the
cloak of the golden bulls, sins of abomination abounded.
The Apostle Paul says that there is nothing to an idol (1 Corin­
thians 8:4). Yet, there may be "other" beings (demons) connected
or attached to the idol: "The things which the Gentiles sacrifice,
they sacrifice to devils . . . and I would not that ye should have
fellowship with devils" (1 Corinthians 10:20). God forbids His
people from dabbling with demons: "And they shall no more offer
their sacrifices unto devils, after whom they have gone a whoring.
This shall be a statute for ever unto them" (Leviticus 17:7). In this
passage the Hebrew word translated "devils" means "goat hair."
"Evidently this word was applied to idols which portrayed a hairy
animal that was dedicated to or represented evil, demonic forces (2
Chronicles 11:15; Isaiah 13:21; 34:14)" (Davis 8).
The Exile
Israel went full circle from Egyptian bondage to Babylonian
captivity. God's people should be His peculiar separated posses­
Old Testament Power Encounters 101
sion. When we belong to God, the enemy cannot touch us without
God's explicit permission (Remember Job). But the exile was an
experience of being oppressed by the "gate of the gods," the
meaning of the word "Babylon" (Bevan 31). And as Norman
Gottwald observes, the theological significance of the exile is that
it was a "return to Egypt" (132-135). Apostasy brings bondage to
evil powers. "Therefore will I cause you to go into captivity . . .
saith the Lord, whose name is The God of Hosts" (Amos 5:27).
God's way of dealing with us is seen through the flow of Israel's
history.
The Scriptures are almost silent concerning the Northern
priesthood and their functions at the golden bulls. These false
priests were taken from the lowest of the people and chosen by the
king (1 Kings 12:31). Priests were a royal creation by God and
the people knew it (Numbers 16:40). An important omission of
this corrupted priesthood was their lack of Urim and Thummim
They could not initiate revelation from the Lord.
Thus, under these circumstances, the prophets became very
important. But the ministry of the prophet is based on the
knowledge of the Law among the people. The Hebrew prophets
appealed to the emotions and will of the people to do what they
knew was right. When the false priests did not teach the Law, this
led to a flood of false prophets in the land (Jeremiah 14:14; 23:16,
29-30). Under King Ahab there were eight hundred fifty court
prophets who were under forceful spirits of deception (1 Kings
18:19). Thus the final fruits of idolatry led to spiritual bondage
and demonic forces taking control.
POWER ENCOUNTERS IN WARFARE
The Need for Warfare
From the blood of Abel to the fall of Judah, the Old Testament is
immersed in a panorama of war with 406 references to the sword
alone. The depravity of the cultures around Israel demanded
102 Power Encounter
drastic measures in warfare! "Of every tribe a thousand through­
out all the tribes of Israel, shall ye send to the war" (Numbers
31:3-5). Even as God's strategy for encountering the evil nations
in Canaan included the entire community of faith, so He also gives
strategy today that includes the entire body of Christ. Warfare is
serious business. A city or nation is not taken for God by a single
individual or denomination. To sustain large scale warfare, the
entire community of faith must enlist.
For 3,000 years Palestine had been a constant battle­
ground—God's perfect placement for His people. The principles
of holy war or herem (devoted) warfare must be viewed in the light
of God's abhorrence of the life-styles of those nations in the land
of Canaan. God's people were to overcome evil forces and drive
back demonic darkness. They were not to be satisfied with
anything except total victory. But how could they do this?
Principles of Warfare
God laid down the strategy and principles of warfare in Deuter­
onomy 20. According to these principles of war, they were to
destroy all living things and "save alive nothing that breatheth"
(16) in the cities located directly where they would live, that is, in
the heartland of Canaan. This was not due to cruelty, but "that
they teach you not to do after all their abominations, which they
have done unto their gods: so should ye sin against the Lord your
God" (Deuteronomy 20:18).
Cities that were "very far off from thee" (15) could be saved alive
if they agreed to submit to Israel. The Gibeonites, evidently aware
somehow of these principles of "devoted" warfare, tricked Israel
into believing that they were ambassadors from a "far country"
and persuaded them to make a league of peace (Joshua 9:6). Israel
"asked not counsel at the mouth of the Lord, and Joshua made
peace with them, and made a league with them, to let them live"
(Joshua 9:14,15). The results of this ruse by the enemy were
discussed earlier. The principles of warfare are clearly shown to
Old Testament Power Encounters 103
have spiritual purposes.
Warfare Against Idolatry
The Lord declared holy war upon the Midianites: "Vex . . . and
smite them: For they vex you with their wiles, wherewith they have
beguiled you in the matter of Peor" (Numbers 25:17,18). This war
is recorded in Numbers 31. "They slew with the sword" all five
kings of Midian as well as Balaam (8). Total destruction was
intended in order to "avenge the Lord of Midian" (3). Israel
burned all the cities but they took spoil "both of men and o f
beasts" (11). The captains over thousands used human standards
for warfare and saved the women and children. But spiritual
standards were to be applied. It was these very women that caused
Israel to commit immorality during the Baal fertility cult at Peor.
The demonic nature of this sin led Moses to demand the deaths of
"every woman that hath known man by lying with him" (17). The
Lord allowed Moses to keep some spoils because he was obedient
to the principles of warfare against these evil forces.
God's Kingdom Extended
The battle for Canaan ensued because of God's covenantal
relationship with Israel. Abraham had laid claim to it long ago by
faith. Israel never claimed to deserve it, nor even to own it. "The
land was Yahweh's; only His doing battle on Israel's behalf had
assured her possession of it. It was within His designs . .. that her
warfare was conducted" (West 211). Indeed, this is the only basis
for our spiritual warfare. It is His Kingdom, and He does the
fighting to extend it. For this reason we are assured of complete
victory as we move with God's plan, but utter failure if there is sin
in our lives.
104 Power Encounter
W arfare by the Faithful
God had promised beforehand to send His Angel to their battles:
"and I will drive out the Canaanite, the Amorite, and the Hittite,
and the Perizzite, the Hivite, and the Jebusite" (Exodus 23:20;
32:34; 33:2). As Joshua prepared for the central campaign against
Jericho he saw a man "with his sword drawn in his hand" (Joshua
5:13). He identifies himself: "as the captain of the host of the Lord
am I now come" (14). His presence "transcended the ensuing
battle of Jericho into the arena of a spiritual encounter" (Kamps
49). This "Angel" was either the preincamate Christ (Lange 2:67),
or the angelic commander of God's army (Harris 2:750).
In Joshua 6 the emphasis is clearly upon "all the people" of Israel
doing warfare. They are mentioned thirteen times. The "men of
war" and "armed men" are mentioned only four times. These went
first before the priests, but all the people made up the "rereward."
It was the shout of the people that recognized that "the Lord hath
given you the city" (16). At their shout the "wall fell down flat, so
that the people went up into the city" (20). Thus the victory was
only recognized by "all the people," and the "men of war" had little
to do with it. Israel possessed their possessions and "burnt the city
with fire" (24).
The walls fell by the direct intervention of God. His power was
acknowledged by Rahab before the battle: "for the Lord your God,
he is God in heaven above, and in earth beneath" (Joshua 2:11).
It was thus Rahab's faith that delivered her from the powers of
darkness represented through Jericho's political and religious
structures of life. As noted by Timothy Kamps:
The verdict rendered upon the gods of Jericho was that
they were impostors and not gods at all. With this
conclusion the Scriptures are in agreement identifying all
gods as demons, and demons as the powers of darkness (1
Chronicles 16:26; Deuteronomy 32:17; 1 Corinthians
10:20). The acknowledgment of these truths [by Rahab]
Old Testament Power Encounters 105
provided only the background to this power encounter
(52).
Warfare by the Apostate
The spiritual nature of Old Testament warfare is further illus­
trated by the story of the "lying spirit" in 1 Kings 22 and 2
Chronicles 18. King Ahab had fallen apostate and was under
strong demonic powers due to the fact that
He took to wife Jezebel the daughter of Ethbaal King of
the Zidonians, and went and served Baal, and worshipped
him. And he reared up an altar for B a a l. . . and made a
grove; and Ahab did more to provoke the Lord God of
Israel to anger than all the Kings of Israel that were
before him (1 Kings 16:31-33).
Israel had lost the city Ramoth-gilead to the Syrians. King Ahab
invited King Jehoshaphat of Judah to join him in recapturing it.
King Jehoshaphat agreed to fight with Israel but wanted reassur­
ance ffom the Lord: "Enquire, I pray thee, at the word of the Lord
today" (1 Kings 22:5). As the four hundred prophets began
prophesying "Go up; for the Lord shall deliver it into the hand of
the King" (6,12), Jehoshaphat evidently discerned something was
wrong and he asked, "Is there not here a prophet of the Lord
besides, that we might enquire of him?" (7). What could he expect
of one more prophet when there were already 400?
Upon this request Ahab sent for Micaiah, a prophet he hated
because he "doth not prophesy good concerning me, but evil" (8).
When pressed for the truth Micaiah told what he saw in the realm
of the spirit. He saw beyond the human actors upon the stage of
history. Micaiah recounted the spiritual forces God was using
against wicked Ahab to persuade him to "go up and fall at
Ramoth-gilead" (20).
106 Power Encounter
And there came forth a spirit, and stood before the Lord,
and said I will persuade him. And the Lord said unto him,
Wherewith? And he said, I will go forth, and I will be a
lying spirit in the mouth of all his prophets. And he said,
Thou shalt persuade him, and prevail also: go forth, and
do so. Now therefore, behold, the Lord hath put a lying
spirit in the mouth of all these thy prophets (22:21-23).
God uses the lying spirit in His service. Ahab was already
subject to deceiving spirits through his Baalism and needed little
to persuade him to continue his direction and thus meet his demise.
As usual Ahab ignored the Lord's warning by the true prophet and
died in battle the next day despite the fact that he disguised
himself. The arrow that struck him "by chance" is in stark
contrast to the fact that God heard the cry of Jehoshaphat when
pursued by the chariots "and God moved them to depart from him"
(2 Chronicles 18:31). The plight in warfare of idolatrous Ahab
and his false prophets is contrasted to the plight of Jehoshaphat
and the true prophet.
When Jehoshaphat returned to Judah from this war, he was met
by the prophet Jehu who rebuked him for associating with those
under demonic influences (2 Chronicles 19:2). A person must
sever all relationships with anyone who continues to practice
occultism or who persists in any form of demonic religion. Not to
do so means defeat. Jehoshaphat learned his lesson. When
Ahaziah, Ahab's son, desired joint commercial shipping ventures
with Jehoshaphat, he "would not" (2 Kings 22:49).
The Northern Kingdom of Israel was doomed to failure in
warfare. The external danger was matched by internal corruption,
idolatry, and political leadership dominated by personal ambitions
and intrigue. Plot and counterplot, confusing shifts in national
policy, economic upheaval, collapse of law and order, all resulted
from their spiritual apostasy and subsequent demonic domination.
Having lost their witness to the nations around them, God could no
longer use them.
Old Testament Power Encounters 107
Warfare served spiritual purposes for which Israel no longer
cared. God would not fight for them. Later, Judah would join
them in exile because they failed to learn from Israel's sin of
yielding to Satan's control through idolatry. God help us not to be
ignorant of Satan's devices and fall into the same example of
unbelief.
CONCLUSION
Complete victory for Old Testament saints? Yes, we have seen
that God guaranteed it—unless they apostatized. And even though
the Old Testament does not formulate a doctrine of demonology,
we have found power encounters in culture, religion, and warfare.
I have not attempted an exhaustive study of Old Testament power
encounters, but hopefully have given significant examples that
illustrate its approach to the subject. The Old Testament as a
whole consistently teaches that a person's own sin o f forsaking
the Lord is what opens the gate for demonic control.
God's promises of complete victory exclude rights to play in the
devil's den as Israel did by worshiping idols. Samuel, who was
both a judge and a prophet, observed:
when they forgat the Lord their God, he sold them into the
hand of Sisera, captain of the host of Hazor. . . . And
they cried unto the Lord and said, We have sinned,
because we have forsaken the Lord and have served
Baalim and Ashtaroth (1 Samuel 12:9-13, emphasis
mine).
The message is clear regarding how God deals with apostatizing
saints. He told them, "you are not my people, and I will not be
your God" (Hosea 1:9). Obedience brings blessings, apostasy a
curse. They fell under the demonic influences of their enemy
because of their sin of forsaking the Lord.
If it seems that I have downplayed the power of demons through
108 Power Encounter
this chapter, it is because the Old Testament itself purposely does
so. God's power and presence overshadows His people so that
they bore His name as witnesses to the nations. The power
encounter that ensues is the Lord's battle. Although the enemy is
not to be underestimated, neither should he be overestimated. To
overestimate the enemy's power may have the same results for us
as it had for Israel: a generation focusing inwardly on ourselves
while wandering in the wilderness instead of possessing the
promised land.
Old Testament Power Encounters 109
BIBLIOGRAPHY
Bevan, Edwyn. Ancient Mesopotamia: The Land o f the Two
Rivers. Chicago: Argonaut Inc., Publishers, 1968.
Childs,Brevard. "OnReadingtheElijahNarratives." Interpreta­
tion 34:2 (April 1980): 123-37.
Christy, Edward R. "An Examination of Retribution in Chroni­
cles." Biblical Viewpoint 22:2 (November 1988): 75-81.
Davies, T. Witton. Magic, Divination, and Demonology Among
the Hebrews and Their Neighbours. New York: KTAV
Publishing House, 1969.
Davis, John J. Demons, Exorcism and the Evangelical. Winona
Lake, Indiana: BMH Books, 977.
Eakin, Frank. The Religion and Culture o f Israel. Boston: Allyn
and Bacon Inc., 1971.
Gottwald, Norman. All the Kingdoms o f the Earth. New York:
Harper & Row, 1964.
Harris, R. Laird; Gleason, Archer L, Jr.; and Waltke, Bruce K.,
eds. Theological Wordbook o f the Old Testament. 2
Vols. Chicago: Moody Press, 1980. Vol. 2 "Host," by
Hartley, John; "Turned," by Patterson, R.D.
Harrison, R. K. Introduction to the Old Testament. Grand
Rapids, MI.: William B. Eerdmans Publishing Co., 1969.
Holdcroft, Thomas. The Historical Books. Oakland, Calif:
Western Book Company, 1970.
Horton, Stanley M. What the Bible Says About the Holy Spirit.
Springfield, MO: Gospel Publishing House, 1976.
Josephus, Flavius. Antiquities o f the Jews. Grand Rapids,
Michigan: Kregel Publications, 1960.
Kamps, Timothy James. "The Biblical Forms and Elements of
Power Encounter." Unpublished M.A. thesis, Columbia
Graduate School of Bible and Missions, 1986.
110 Power Encounter
Keil, Karl F., and Franz J. Delitzche. Biblical Commentary on
the Old Testament. 25 vols. Grand Rapids: Eerdmans,
1950. Vol. 6: The Books o f the Kings, by Keil, C. F.
Translated by James Martin.
Kinlaw, Dennis F. "The Demythologization of the Demonic in the
Old Testament." Edited by Montgomery, John Warwick.
Demon Possession: A Medical, Historical, Anthropolog­
ical and Theological Symposium. Minneapolis, Minne­
sota: Bethany Fellowship Inc., 1976.
Kremer, Emile. Eyes Opened To Satan's Subtlety. Hampton, TN:
Harvey and Tait, 1969.
Lange, Peter John. Commentary on the Holy Scriptures. 12 vols.
Grand Rapids, Michigan: Zondervan Publishing House,
1960. Vol. 2 Numbers-Ruth.
Langton, Edward. Essentials o f Demonology. London: The
Epworth Press, 1949.
Levingston, Herbert. "YahwehistheGod." The Asbury Seminar­
ian. 34 (April 1979): 9-22.
Smith, F. LaGard. The Narrated Bible. Eugene, Oregon: Harvest
House Publishers, 1984.
Snaith, Norman H., and Ralph W. Sockman. Kings-Job. Vol. 3
of The Interpreter's Bible. New York: AbingdonCokesbury Press, 1952. Edited by George Arthur
Buttrick. 12 Vols.
Strong, Augustus H. Systematic Theology: A Compendium.
Philadelphia: The Judson Press, 1956.
Tate, Marvin E. "The Whirlwind of National Disaster: A
Disorganized Society'" Review and Expositor (Fall
1975): 449-63.
Unger, Merrill F. Biblical Demonology. Wheaton, Illinois:
Scripture Press, 1971.
VanGemeren, Willem A. " Abba' In The Old Testament." The
Journal o f the Evangelical Theological Society 31
(December 1988): 385-98.
Old Testament Power Encounters 111
West, James K. Introduction to the Old Testament. New York:
Macmillan Pub. Co., Inc., Second Edition, 1981.
CHAPTER SIX
POWER ENCOUNTER
IN THE GOSPELS AND IN ACTS
A fictitious story depicts Satan sitting on the curb of a street with
his head bowed low, weeping profusely.
A passerby asked, "Why are you so upset?"
"I would be so happy if I could just do all the things some
Christians blame on me," he replied, sobbing.
The fact is Satan is actively engaged in attacking mankind today.
He is working through those of his kingdom, be they demon spirits
or men, who have submitted themselves to his reign. For that
reason this chapter will attempt to answer some of the following
questions: What authority does Jesus have over demon spirits?
What authority has Jesus given to His followers? How successful
were believers in Bible days in overcoming the power of Satan?
Can we hope to have power over demons and demonic spirits
today?
Each question centers around the fact that God and Satan are at
war. The crucial problem is that every human is involved in this
war. You will be on one side or the other. "No man can serve two
masters: for either he will hate the one, and love the other; or else
he will hold to the one, and despise the other" (Matthew 6:24a).
POW ER ENCOUNTERS: THE STRUGGLE
O f course, warfare suggests struggle as to which side has more
power, God or Satan? The answer to this question is not debat­
able. God by His very nature must be declared as being omnipo­
tent. All power and dominion belong to God. To declare that God
is not all powerful or to imply that He is limited in any way other
than by His own nature and will is to declare the death of God.
On the other side are those who realize the power of Satan is a
Encounters in Gospels and Acts 113
real threat to all mankind, even the child of God. He is a power
with which we must contend. But the problem with many who call
attention to the power of Satan is that they focus too much
attention on his power. Satan, to these people, has become an
insurmountable foe over which no one can have total victory.
What is the correct view? The believer needs to have a balanced
view of the power of Satan. He is the prince of the power of the
air (Ephesians 2:2), the prince of demons (Matthew 12:24), the
prince of this world (John 12:31). But he is not equal with God.
He is a created being (Colossians 1:16,17), and ultimately there is
a limit to his power. This limit is established by God, not Satan,
and God will only allow Satan to go so far in his activities. This
truth has special meaning for the child of God. Satan does not
have the ability to come against the child of God without God's
permission (Job 1,2).
Some have been confused in understanding the limits of this
created being. Dr. C. S. Lovett in his book Dealing With the
Devil speaks of Satan's having so much power that there can
actually be such a thing as a "Satan-ruled Christian" (42). Beyond
that, according to Dr. Lovett, Satan has (1) immediate access to
each person's mind and (2) a complete panorama of our thoughts
and imaginations, including motives, intentions, and secret
ambitions and longings (53). If this is so, there is nothing special
in God's ability to know the thoughts of man as presented in the
Word (Psalm 94:11; 1 Corinthians 3:20; Hebrews 4:12; Luke
2:35). In addition to this, it is significant that the Chaldeans, the
magicians, the astrologers, and sorcerers of Daniel's day, declared
that their source of power, the "gods," was not able to reveal the
secret thoughts of the king (Daniel 2:11).
We shall see before this chapter is concluded that Satan is our
foe, he is a limited foe, and he is a defeated foe in the past, the
present, and the future. However, let it be said that the born-again
believer must live a life of purity, prayer, and perseverance if he
expects to be victorious over the power of Satan.
114 Power Encounter
POWER ENCOUNTERS:
JESUS' TOTAL VICTORY
The Gospels place great emphasis on the power encounters Jesus
had with demon spirits, on His attitude toward them, and on their
response to Him. The purpose of this is to help us form our own
attitudes toward demon spirits and their manifestations.
The First Power Encounter
Jesus' first power encounter was not the casting out of a demon.
Rather, it was His refusal to submit to Satan's influence in the
beginning of His ministry. In Luke 4:6 Satan offered Jesus "all
this power." Jesus did not deny that Satan had some power. What
He did do, however, was make a clear statement that God was still
the Almighty.
Everything Jesus did and taught from that point on found its
basis in this doctrine. He exercised all power/authority over Satan
and demon spirits simply because He operated within the power of
God. Therefore Unger notes that we should not be amazed at the
number of power encounters which were to follow.
It was the unavoidable collision of the unhindered power
of the Holy S p irit. . . with the opposing power of Satan.
It was impossible for the Son of God to be in the vicinity
of evil power, and not expose it, challenge i t . . . . It was
His avowed intention to engage the enemy in order to
defeat him, to challenge his power in order to destroy it
(79).
Jesus taught that his followers would do the very same works that
He did, and that they could expect to do even greater works than
He had done because He had overcome Satan and returned to the
Father (John 14:12).
The first demonized person set free by Jesus was a man in the
Encounters in Gospels and Acts 115
synagogue at Capernaum (Mark 1:21-28; Luke 4:31-37). The
man is described as one who had an "unclean spirit." The spirit
influenced the man to be involved in a life characterized by
lascivious thoughts, desires, and actions.
Some would contend that because the man was a member of the
synagogue he was also a member of the covenant people, meaning
that he was in right relationship with God. According to this logic,
then, a bom- again believer can also have a demon within him.
There are at least two problems with this thought process. First,
membership in the synagogue did not make that person in right
relationship with God. In John 8:33-44 Jesus told the leaders of
the Jews that they were of their "father the devil" because they did
the works of the devil. Surely these men were members of the syn­
agogue, but they had no rightful claim to the blessings of Abra­
ham. Paul later follows this up with the teaching that a true Jew,
a member of the covenant people of God, is one who has a
circumcision of the heart (Romans 2-4). This kind of person lives
a life that is pleasing to the Father.
The important aspects about this confrontation are found in the
narrative. The spirit cried out through the vocal cords of the
possessed man. It was a cry of terror. The spirit made it known
by the question and declaration that the only result he expected
was the destruction of all spirits such as himself. The expression
"What have we to do with thee?" is a Hebraism used to indicate
that two parties have nothing to do with each other (Geldenhuys
173). All of this was a direct result of the manifest presence of
God in the person of Jesus the Christ. The man was liberated, set
free from the dominion of the spirit by the command of Christ.
The Second Power Encounter
The second confrontation which Jesus had with a demon spirit
demonstrated the invincibility of His kingdom by the deliverance
of one both blind and dumb (Mark 3:19b-30; Matthew 12:22-34;
Luke 11:14-23). In addition to the display of power which is
116 Power Encounter
given, it is unique in that it is made up of two elements. First, it
is an account of God's grace in setting a man free from the effects
of demon possession. Second, it is a very clear teaching concern­
ing the separation of the kingdom of God and the kingdom of
Satan. The healing is a brief note. The man is declared to be both
blind and dumb as a result of the demons, but he was immediately
set free by the command of Christ. As great as this miracle
was, the greater benefit is in the teaching which Jesus gave.
Jesus was accused by the Scribes and Pharisees of casting out
demons by the power of Beelzebub, the prince of demons. Jesus
responded by declaring that Satan indeed does have a kingdom and
power, but that Satan would not work against himself. No
kingdom can remain in existence by working against itself. It is a
logical impossibility. This gave the people of that day, and of
this, only one option. Jesus was not of the kingdom of Satan.
It would appear that the application to us today is quite clear.
Some, however, do not understand this. Statements are made to
the effect that a born-again person who has been redeemed by the
blood of Jesus Christ can be inhabited by a demon. The logic of
such a position is obviously faulty. To begin with Jesus had just
stated that a power within a kingdom cannot work against itself.
How then could a saved person with a demon speak, through the
power of Christ abiding within him, to another person with a
demon and expect the other person to be set free? Only those who
have been set free can lead another to freedom. One prisoner
cannot set another prisoner free. In addition, why would one
believer need another believer to speak to the demon within
himself? Why not cast the demon out of himself? One power
must ultimately be stronger than the other. The stronger is God,
the weaker is Satan, and the two cannot remain in the same person.
The Third Power Encounter
The third confrontation Jesus had with a demon spirit was an
encounter with a multiplicity of demon spirits (Mark 5:1-20;
Encounters in Gospels and Acts 117
Matthew 8:28-34; Luke 8:26-39). A man from the city had
become dominated by demon spirits. They caused him to do the
unnatural: to live among the tombs, to cut himself, to cry out in
anguish, and to go about in a shameful manner of nakedness. But
then he saw Jesus. There is no record that Jesus said anything to
the man at first: the very presence of Jesus caused the demons to
cry out. The scene is similar to the previous confrontation.
The demon spirit was aware of two factors. First of all, Jesus is
clearly of divine origin. Secondly, there is no hope for such a
thing as peaceful coexistence. The demon spirit knew that a day
of judgment had been set, and he knew that Jesus had the authority
to do as He pleased. It is for this reason that the spirit "besought"
Him; that is, the spirit begged Jesus eagerly. It is significant to
note at this point that evidently a vast number of demon spirits
possessed the man for they identified themselves as "Legion, for
we are many" (Mark 5:9).
The number of demons present in any situation made no differ­
ence to Jesus. Let the spirit be one or many, all are subject to the
presence and power of God. All of the spirits knew they must
leave at the word of Jesus. Jesus never partially delivered a
person. When the demon spirits left, the man was presented as
being completely free, full o f gratitude that he no longer was a
person of shame, pain, or fear.
The Fourth Power Encounter
The fourth confrontation with demon spirits involved a person
outside the economy of Israel, a Canaanite woman (Mark 7:24-30;
Matthew 15:21-28). She was a Gentile, a Syrophoenician by
nation. But what makes this power encounter significantly
different is that the person to be delivered was never personally
confronted by Jesus. The person in need was the woman's
daughter who was at home. This seemingly made no difference
either to the disciples or to Jesus. By this time even the disciples
knew that distance was not a determining factor with God.
118 Power Encounter
The demon spirit was an unclean spirit. Evidently the effect of
the spirit's presence was one of a tormenting nature for the mother
said her daughter was "grievously vexed with a devil." It appeared
at first that Jesus was going to deny the woman her miracle. He
was testing her faith; her faith stood the test. However, due to her
humility and persistence, Jesus granted her the desire of her heart.
Her daughter was set free.
Notice that Jesus did not have to touch the child nor did He have
to be in her presence for the miracle to take place. The power of
God is not lessened by any distance because it is not dependent
upon any physical manifestation. The conflict is spiritual, and
God is omnipotent and omnipresent.
The Fifth Power Encounter
The fifth confrontation Jesus had with a demon spirit involved
a man's son (Mark 9:14-29; Matthew 17:14-21; Luke 9:37-43).
In the previous incident the age of the daughter is unknown.
However, in this passage it is apparent that the son being tor­
mented was young. The character of these evil spirits was
demonstrated in how they were determined to bring sorrow and
destruction to this boy's life. The boy had been living a tormented
life for some time, unable to speak or hear, being thrown about
into either fire or water in Satan's effort to destroy him.
Jesus had just come down from the mountaintop where He had
been talking with Elijah and Moses about the complete victory He
was about to bring into being by His death, burial, and resurrec­
tion. He was confronted by a confused group of disciples who
were feeling totally helpless, a child in pain, and a father in
anguish. In compassion Jesus spoke to the deaf and dumb spirit
and commanded him to come out and never return. The spirit in
a final act "cried out and rent him sore, and came out of him: and
he was as one dead." Jesus then in tenderness reached out to the
child and lifted him up to a newness of life guaranteed by the
power of God.
Encounters in Gospels and Acts 119
Once again we see an abundance of the power of God. The
disciples who evidently had been victorious in power encounters
before had failed. It was not because it was impossible for them,
but because they did not realize the seriousness of the situation.
Later Jesus taught them the truth that "this kind can come forth by
nothing, but by prayer and fasting" (Mark 9:29).
The uniqueness of this account is seen in the command Jesus
gave to the demon spirit to leave and never return. This is total
victory! Jesus secured victory not only in the present for the child
but also for the future. If Jesus could do that in His earthly
ministry, then why should any believer today accept anything other
than the complete victory provided in Christ?
Other Deliverances
It is evident from Scripture that Jesus ministered to many more
than these which have been presented. Acts 10:38 speaks of how
Jesus "went about doing good, and healing all that were oppressed
of the devil; for God was with Him." The confrontations dis­
cussed above are just the ones which have greater detail. This
does not mean that those references with fewer details are of lesser
importance.
Mary Magdalene's deliverance is not described in detail, but that
does not make her deliverance of lesser significance (Luke 8:1-3;
Mark 15:40; 16:1,9). Much has been made of the fact that Jesus
set her free from the dominion of seven demon spirits. This is
indeed a wonderful deliverance. However, what was most impor­
tant was Mary's love for the Lord. Her deliverance resulted in a
life of dedication and service to Jesus. She ministered to His needs
and the needs of His disciples, along with other women. She
followed Him all the way to Calvary and then to the tomb. She
later was the first person to carry the good news that Jesus had
risen from the grave. She is another example of Christ's complete
victory over demon spirits.
In Matthew 9:32 there is an account of a man who was unable to
120 Power Encounter
speak as the result of a demon spirit. This man's deliverance is
described only in this passage; it appeared to be the crowning
event of the day. On that day, Jesus healed the woman with an
issue of blood, raised Jairus' daughter from death, and restored
sight to two blind men. As Jesus was leaving the area, someone
brought this man to Jesus hoping that He would perform just one
more miracle. As the demon was cast out the people marveled.
They had never seen anything like it before. God was manifesting
His power over all circumstances of life, physical and spiritual.
In Luke 13:10-17 we have the record of how Jesus healed a
woman of a physical affliction which is specifically attributed to
the work of Satan. The Bible says she had a "spirit of infirmity
eighteen years; and was bowed together, and could in no wise lift
up herself." She could not straighten herself to an upright posture.
In a moment's time, as Jesus spoke the words and laid His hands
upon her, she was "made straight and glorified God." In the midst
of dead religion Jesus brought deliverance, life, and glory to God.
That is what He still wants to do today.
There are no conservative scholars who would question the
miraculous power of Jesus to set people free from the bondage of
Satan. The questions begin to arise when claims are made that
believers today are able to be used of God to see people totally set
free from Satan's power. These questions constitute a major
concern of our book, though we aim more to offer hope to
unbelievers who need deliverance from Satan's bondage.
POWER ENCOUNTERS:
VICTORY FOR THE TWELVE
It is apparent from the beginning that Jesus wanted His followers
to be actively engaged in power encounters with Satan and demon
spirits (Mark 3:14; 6:7-16; Matthew 10:1; Luke 9:1). Mark 6:7
states that the twelve were sent out two by two and that He "gave
them power over unclean spirits." As long as the apostles
followed the directions Jesus gave them, there was no reason for
Encounters in Gospels and Acts 121
them to fear Satan or any demon spirit. Scriptural evidence
confirms the fact that they were successful in their power encoun­
ters. They came back with the report that "they cast out many
devils, and anointed with oil many that were sick and healed them"
(Mark 6:13).
POWER ENCOUNTERS:
VICTORY FOR THE SEVENTY
In Luke 10:1-20 we have the account of the Seventy disciples
who were sent out with the instructions that they were to heal the
sick and to tell the people that "the kingdom of God is come nigh
unto you." This they did with even greater results than they had
anticipated for they came back rejoicing and speaking of how
demon spirits were subject unto them through the name of Jesus.
They were totally victorious as they went forward in the power
provided in the name of Jesus. Then afterwards Jesus explained
to them, by way of a promise, what had happened.
That promise is found in Luke 10:19: "Behold, I give unto you
power to tread on serpents and scorpions, and over all the power
of the enemy: and nothing shall by any means hurt you." The
Seventy were promised power over all power that would come
against them, whether natural or supernatural. They believed the
promise then, so why should we not claim the same victory today?
POWER ENCOUNTERS:
VICTORY FOR THE UNNAMED
In Luke 9:49,50 there is the record of spiritual victories being
won by a stranger to the apostles. All that is known about the man
is that he had learned that demon spirits were subject to the power
of Jesus the Christ. With that limited knowledge he went out and
confronted demon spirits and cast them out in the name of Jesus.
It is evident from the context that he was successful in his efforts.
But simply because the man was not a member of their group, the
122 Power Encounter
apostles forbade the man to continue in his ministry. They
assumed this action would be pleasing to the Lord. Instead, Jesus
rebuked them for what they had done and then explained why He
had rebuked them; that is, "he that is not against us is for us." The
implication of this brief passage is that Jesus did not want it to be
understood that His power was to be limited to any particular
group, whether it be the Twelve or the Seventy. The power to cast
out demon spirits resides in the person of God and not in any
organized group.
POWER ENCOUNTERS:
VICTORY IN ACTS
In the Book of Acts there are many accounts of challenges to the
power of God. Some of them involve demon spirits. In other
cases Satan uses men as tools in efforts to thwart the move of
God.
The first confrontation in Acts is recorded in chapter 4. The
rulers, elders, and scribes, along with the high priest, joined
together in an effort to bring to naught the work of God. They
arrested Peter and John for being used of God in the healing of the
lame man who was laid daily at the temple gate. The question they
raised was, "By what power, or by what name have ye done this?"
(4:7). Peter's answer was the response of a man "filled with the
Holy Ghost" (4:8). The rulers took note of the fact that these men
"had been with Jesus" (4:13). The end result of the ruling was that
Peter and John were commanded "not to speak at all nor teach in
the name of Jesus" (4:18).
The apostles recognized what had happened. A power encounter
was in progress. Man was commanding the apostles to keep quiet
concerning the miracle-working power in God through the person
of Jesus Christ. Their reaction should be ours today, prayer.
They prayed that God would "grant unto thy servants, that with all
boldness they may speak thy word, by stretching forth thine hand
to heal; and that signs and wonders may be done by the name of
Encounters in Gospels and Acts 123
thy holy child Jesus" (4:29b,30). As a result the apostles had great
power for witnessing, there was complete unity among the
believers, and there was "great grace upon them all."
In chapter 5 the encounter is not an overt action, rather it comes
in the form of deception. This does not lessen the fact, however,
that it was a challenge to the power of God. Ananias and
Sapphira had become apostate in their relation with God, and
Peter accused them of allowing Satan to so influence them that
they would lie to the Holy Ghost (5:3). The judgment which came
upon both of them, death, was not ascribed to Peter's words. It
was God's judgment upon their actions. Satan lost again!
The outcome of all this was seen throughout the community.
Great fear came upon the church. The apostles were able to work
many signs and wonders among the people. Multitudes were
added to the church, both of men and women. The sick in body
were placed in the street by faith that they might be healed by
God's ability working through the apostles. Multitudes came from
the cities around Jerusalem, bringing with them those who were
sick and those who were "vexed with unclean spirits, and they
were healed every one" (5:11-16).
Persecution Brings Growth
The events of chapters 7 and 8 can be seen not as two separate
confrontations, but as one which had continuing results. Stephen
was brought before the high priest and the Sanhedrin by "certain
of the synagogue, which is called the synagogue of the Libertines,
and Cyrenians, and Alexandrians, and of Asia" (6:9). The reason
he was charged before them was because "they were not able to
resist the wisdom and the spirit by which he spake" (6:10).
Stephen, a man who was full of faith and of the Holy Ghost, who
had done great wonders and miracles among the people stood
before the council. His face looked to those present as if it had
been the face of an angel (6:8,10,15). His testimony was a
declaration of the faithfulness of God and of the rebellion of the
124 Power Encounter
people of Israel against God. Their ultimate act of rebellion had
been the killing of the "Just One." They understood he was
accusing them of murder in the crucifixion of Jesus. When he
declared that he saw Jesus at the right hand of the Father, they
could stand it no longer. They took him out and stoned him to
death. However, before they stoned him they laid their coats at the
feet of the presiding elder, Saul of Tarsus.
It would appear that Satan had been victorious in this encounter.
However it was not over. The results of this encounter were farreaching. The immediate result was a wave of persecution which
swept over the church driving believers out of Jerusalem. As they
fled they carried the message of Jesus with them.
Philip fled to Samaria "and preached Christ unto them" (8:5).
The people listened to the message as they saw the miracles he was
able to perform, "for unclean spirits, crying with loud voice, came
out of many that were possessed with them: and many taken with
palsies, and they that were lame, were healed" (8:7). One in par­
ticular who is mentioned is Simon Magus. Simon was known as
a sorcerer, one who "bewitched" the people into thinking that "this
man is the great power of God" (8:10). However, when confronted
with the truth of Jesus Christ and the power of the Holy Spirit, he
realized the fact that the power of God is greater than any other
power. Whether Simon continued as a believer is not stated, but
he had witnessed the victory of both Philip and the apostles in
power encounters.
A second result of Stephen's confrontation centers in the person
of Saul of Tarsus. Saul became one who was consumed with a
zeal to destroy all Christians. He was "breathing out threatenings
and slaughter against the disciples of the Lord" (9:1). As recorded
in Scripture, God took these attacks personally. To come against
His people was to come against Him (9:4). Jesus' appearance to
him brought about a power encounter that resulted in Paul's
salvation. Saul responded to the call of God, was filled with the
Holy Spirit, and was sent out to preach that Jesus is the Son of
God (9:17,20).
Encounters in Gospels and Acts 125
In chapter 12, King Herod Agrippa I, a grandson of Herod the
Great, "stretched forth his hands to vex certain of the church"
(12:1). James the son of Zebedee was his first victim. After­
wards, when he discovered how well the Jews were pleased by his
actions, he decided to execute Peter, the leader of the apostles.
The church went to prayer, believing that God could break the
bonds of the powers which had determined to destroy the Church
by killing its leader. Peter was miraculously delivered from the
prison by an angel of the Lord. Those who were responsible for
allowing Peter to escape were themselves put to death. Then
Herod himself became the recipient of the judgment of God as "he
was eaten of worms and gave up the ghost" (12:22).
The Power Encounters of Paul
Paul's first power encounter involved a fellow Jew who was a
sorcerer, a false prophet (13:8-12). As Paul and Barnabas began
their travels they preached on the isle of Cyprus. Sergius Paulus,
the deputy of the country, heard of their preaching and desired to
hear the word of God for himself. It was while they were minister­
ing the truth concerning Jesus that Baijesus, or Elymas, "with­
stood them, seeking to turn the deputy away from the faith"
(13:8). The Bible states that Paul, being filled with the Holy
Ghost, "set his eyes upon him" (13:9). Paul then took authority
over the man and over the power which was working within the
man, and declared that the man would be blind "for a season, and
immediately there fell on him a mist and darkness; and he went
about seeking some to lead him by the hand" (13:11). The result
was that the deputy believed the doctrine of the Lord.
Paul and Barnabas continued on their journey preaching the
gospel to the Jews first and then to the Gentiles. They encountered
opposition wherever they went. In Iconium the Jews had wanted to
kill Paul and Barnabas; at Lystra, the Jews were able to bring the
confrontation about. They took Paul out and attempted to kill him.
They stoned him and left him, thinking he was dead (14:19).
126 Power Encounter
The overcoming power of God is seen in verse 20, "Howbeit, as
the disciples stood round about him, he rose up, and came into the
city: and the next day he departed with Barnabas to Derbe."
Although the text does not declare it, I must believe that prayer
was made in the name of Jesus for Paul's life. The fact is, he was
raised up and he returned into the city that evening (Bruce, 296).
He went back into the city victorious; he continued to exhort
others to continue in the faith recognizing that "we must through
great tribulation enter into the kingdom of God" (14:22).
Paul's next power encounter happened in the city of Philippi.
The church in Europe had been bom as some believed the message
of the gospel, first Lydia and then others.
As Paul and Barnabas were going to a prayer meeting, they
encountered "a certain damsel possessed with a spirit of divina­
tion" (16:16). She is described by Luke as a "pythoness," i.e., as
a person inspired by Apollo, the god particularly associated with
the giving of oracles, who was worshiped as the "Pythian" god at
the oracular shrine of Delphi (otherwise called Python) in central
Greece (Bruce, 332). The fact is that she was associated with
idolatrous worship in such a manner that she was controlled by the
evil spirit within her. She had masters who were receiving money
from those who sought her ability in fortune-telling.
There is some debate as to why the damsel continued to follow
Paul and his group. Some believe she cried aloud her message
with sincerity while others think it was a form of mockery.
Whatever the case may be, it was a definite power encounter.
Paul became greatly troubled by her actions; he turned and spoke
to the spirit in the name of Jesus and the spirit came out "that very
hour." Once again total victory came to a person as the power of
God was brought to focus upon the power of Satan. This victory
came through the redemptive work of Jesus Christ.
Special Miracles at Ephesus
In chapter 19 we read how God wrought great miracles while
Encounters in Gospels and Acts 127
Paul and his associates preached the gospel in Ephesus. The
message went so far "that all Asia heard the word of the Lord
Jesus, both Jews and Gentiles" (19:10b). Faith was created in the
hearts of people to the extent that they took handkerchiefs or
aprons from Paul back to the people in need expecting them to be
healed and delivered. They were not disappointed, for the Bible
says that "the diseases departed from them, and the evil spirits
went out of them" (19:12b).
The importance of this passage is twofold. First, there is the
obvious connection between the preaching of the gospel of the
Lord Jesus Christ and the performing of miracles. As the message
was declared, faith arose in the hearts of the people until they
believed that God's power was more than adequate for their needs.
Secondly, neither Paul nor his associates had to be present for the
miracle to happen. The key to the passage is found in verse 10:
"God wrought special miracles by the hands of Paul." It is God,
not man, who brings victory!
It would seem from all of this that all one would have to do is to
speak the name of Jesus and all manner of miracles would happen;
demons would have to flee and people would be healed. There are
some who believe that there is some kind of magical power in
saying the word "Jesus." Many people who call themselves Chris­
tians use the name of Jesus as if it were a good luck charm, a
rabbit's foot. They think if they use it loud enough and long
enough, good must always prevail.
Others in the past have tried it and failed. In Acts 19:13-20 we
are told that "certain of the vagabond Jews, exorcists, took upon
themselves to call over them which had evil spirits the name of the
Lord Jesus, saying, We adjure you by Jesus whom Paul
preacheth.' " Among these were the seven sons of Sceva, a leader
among the Jewish priests.
There was no question concerning the man who had the evil
spirit. It was evident to all that such a spirit was in the man. But
the response of the spirit was not what these exorcists expected.
The spirit spoke through the man and said, "Jesus I know; Paul I
128 Power Encounter
know; but who are ye?" (15). The man began to attack them with
such intensity that they fled out of the house naked and wounded.
To some the sight of these men fleeing the house must have been
comical. To others it was a serious matter. Once again they were
forced to consider the power of Satan in contrast to the power of
God. It says that "fear fell on them all, and the name of the Lord
Jesus was magnified" (17). People realized that they had to make
a clean break with anything that involved itself with spiritism so
they brought their books of "magic" and burned them as a public
testimony that they would have nothing more to do with such ac­
tivities. "So mightily grew the word of God and prevailed" (20).
O f the many other encounters Paul had, only one more needs to
be addressed in this chapter. It is found in chapter 28:1-6. Paul
was in desperate straits. He was shipwrecked on the island of
Melita among a "barbarous people." He was wet and cold. In an
attempt to dry themselves and get warm, he and others built a fire.
Then it happened. While Paul was placing wood on the fire,
"There came a viper out of the heat, and fastened on his hand" (3).
To some this event would seem to be nothing more than a natural
event. However, judging by the results, we can see this as an
attack of Satan. Paul, while still on board ship, had received a
word from the Lord. An angel had brought him a message that he
would stand before Caesar (27:24). Therefore this attack of the
viper was an attempt to keep Paul from accomplishing what God
had in store for him to do. In addition to this, the event proved to
be the catalyst which opened the door for Paul to minister to many
on the island.
POW ER ENCOUNTERS:
THE BELIEVER'S VICTORY
In Matthew 28:18 Jesus made it clear to all of mankind that He
has all power/authority in heaven and in earth. As a result of that
fact He expects all believers to be victorious over the forces of
Satan. In His High Priestly prayer for His own He prayed that we
Encounters in Gospels and Acts 129
would be sent into the world even as He was sent (John 17:18) to
do the works of the Father (John 8:28,29). In Christ complete
provision has been made that not only can we do the works that He
has done but even greater. John 14:12 says, "Verily, verily, I say
unto you, He that believeth on me, the works that I do shall he do
also; and greater works than these shall he do; because I go unto
my Father." Surely this promise means a lot more than the ability
to be victorious in our power encounters with Satan and those of
his kingdom, but it does mean no less than that. As we are
victorious in daily living, we are prepared for all power encoun­
ters.
CONCLUSION
It is past time for the Church to awaken herself to the challenge
before us. It is not a frivolous matter. People are under the
bondage and power of Satan, and they need to be set free. The
advances in the area of Satanism, the occult, and Eastern religions
are astounding.
It is not a time for Christians to be playing games with demon
spirits. Taking people into back rooms of churches out of the sight
of others and holding conversations with these spirits to find out
what they know, is not a New Testament practice. God forbid!
This is war! Power encounters should be designed to bring glory
to God by openly declaring Him to be Victor over all the power of
the enemy.
Some people are afraid to be involved in such an encounter.
They are concerned about what will happen to them if a demon is
cast out of someone. For years believers were instructed to bow
their heads and pray for protection before a demon was cast out,
lest the demon should enter into them. Pray we should, but not
out of fear that a demon would enter a born-again child of God.
There is absolutely no scriptural basis for such statements. Jesus
had no such fear, nor did the Apostles, nor did the seventy, nor did
Paul.
130 Power Encounter
Second Timothy 1:7 declares, "For God hath not given us the
spirit of fear; but of power, and of love, and of a sound mind." No
believer need fear having two kings reigning within his being.
Jesus said that no man can serve two masters (Matthew 6:24).
Christ is the head of the Church; we are the body. As Head He
has provided all that is needed to protect His own body from the
attack of Satan in the armor listed in Ephesians 6:11-19.
Christ was victorious, others were victorious, and we are more
than conquerors through Him who loved us. May our trumpets
never sound retreat!
Encounters in Gospels and Acts 131
BIBLIOGRAPHY
F. F. Bruce. Commentary on the Book o f Acts. Grand Rapids,
Michigan: Wm. B. Eerdmans Publishing Company, 1954.
Geldenhuys,Norvall. Commentary on the Gospel o f Luke. Grand
Rapids, Michigan: William B. Eerdmans Publishing
Company, 1979.
Lane, William L. The Gospel o f Mark. Grand Rapids, Michigan:
William B. Eerdmans Publishing Company, 1974.
Lovett, C. S. Dealing With the Devil. Baldwin Park, California:
Personal Christianity Chapel, 1967.
Unger, Merrill F. Biblical Demonology. Wheaton: Illinois: Van
Kampen Press, 1952.
CHAPTER SEVEN
POWER FOR VICTORIOUS
CHRISTIAN LIVING
The advertising announced the evangelist had a mighty deliver­
ance ministry, but sadly, few unbelievers attended the meetings
where he specialized in casting out demons. Was that the reason
he turned to believers with his ministry? Surely the preacher who
wishes to free those bound by the power of the devil ordinarily
focuses on those who are most obviously under his sway.
Long lines of people stood each evening waiting for the minister
to lay his hands on them. In it stood faithful members, untiring
Sunday school teachers, and even deacons.
Indeed, children stood there waiting for the word of authority to
bind the power of Satan within them. Looking into the eyes of a
twelve-year-old lassie, the evangelist asked, "And what is your
problem, young lady?"
She replied, "I don't love my daddy as I should."
With shock in his voice the minister inquired further, "Why don't
you love your father?"
She explained he had left her, her mother, and her four brothers
and sisters. They never heard from him. He sent no money for
their support. Sometimes they went hungry.
At that the evangelist proceeded to cast the demon of hate out of
the child! Did he have a valid ministry of assisting people in living
a life of victory over sin and Satan?
Certainly the Bible shows demons are real and points the way to
be free from them. However, its approach differs radically from
that of the evangelist and others who share his views on demonol­
ogy. Some scholars not only hold believers can be demon
Victorious Living 133
possessed, but offer little hope for real deliverance.
For example, Ensign and Howe say freedom comes so reluctantly
that "a few persons have had to have deliverance sessions over a
period of two years and ranging up to twenty-five sessions" (174).
Further, according to them, demons are on such a rampage that
evil spirits "may be shared with other persons (and can therefore
flit back and forth between these bodies)" (168). Even when
victory does come, one never is secure in it. Penn-Lewis writes,
"The believer who is dispossessed is bom into the war, and com­
pelled to fight to maintain his freedom" (253). She adds, "For he
discovers that even the lesser attacks, which, before the time of his
deception and possession, would be unfelt, quickly overwhelm
him, and cause him to lose his equilibrium, or spiritual balance,
immediately" (254).
By contrast, in a Biblical "power encounter" the believer comes
out victorious! Scripture shows that temptation comes from more
than a single source, and that victory over sin necessitates being
freed from the guilt and power of sin in salvation. Still, that
deliverance does not remove the potential for sin from the believer.
Indeed, flesh and spirit stand in opposition to each other in his life,
and the mere existence of the conflict sometimes produces a sense
of false guilt in his conscience. Wondrously, though, the baptism
in the Holy Spirit, along with the fruit the Spirit produces, makes
possible a life of constant victory over sin.
In truth, the Bible must ever be the believer's guide for faith and
practice rather than experience. Even so, scholars such as Unger
who seem obsessed with the subject of demon possession among
believers say the opposite. He declares, "Certainly the inspired
Word of God never contradicts valid experience. The sincere
truth-seeker must be prepared to revamp his interpretation to bring
it into conformity with the facts as they are" (What Demons Can
Do 59).
134 Power Encounter
THE SOURCE OF TEMPTATION
Not God
In the first place, then, finding victory over sin requires recogniz­
ing that temptation comes from more than one source. Clearly,
God is not among them, though the Bible declares, "God did tempt
Abraham" (Genesis 22:1). Packer explains:
The biblical idea of temptation is not primarily o f
seduction, as in modem usage, but of making trial of a
person, or putting him to the test . . . . "Tempt" in AV
means "test" in this unrestricted sense, in accordance with
older English usage. It is only since the 17th century that
the word's connotation has been limited to testing with evil
intent (1250).
Accordingly, the NIV translates the Hebrew word nasa in Genesis
22:1 as "test" rather than "tempt." It reads, "God tested
Abraham."
The case of Abraham serves to illustrate what Packer says when
he declares, "God tests His people by putting them in situations
which reveal the quality of their faith and devotion, so that all can
see what is in their hearts" (1250). His purpose is to refine their
confidence in Him as men purge gold of its impurities in the white
hot fires of the furnace. Peter mentions "the trial of your faith,
being much more precious than of gold that perisheth, though it be
tried with fire" (1 Peter 1:7).
As to God's tempting men to sin, James writes, "Let no man say
when he is tempted, I am tempted of God: for God cannot be temp­
ted with evil, neither tempteth he any man: But every man is
tempted, when he is drawn away of his own lust, and enticed"
(1:13,14). The apostle thus locates the source of temptation to sin
Victorious Living 135
at the center of man's being.
Not only has man been disposed to sin since the Garden of Eden,
but he has been prone to shift the blame for his evil deeds to
others. Adam said Eve caused his sin, and she pointed to the
serpent as the guilty one (Genesis 3:12,13). Ensign and Howe
continue the practice when they write of a believer, "Quite often
the identification (of the cause of the problem) is an evil spirit that
controls a certain function in the life of the person such as rage,
hate, fear, depression, lust, sex, alcohol" (171). Rather than take
this approach, one who sins must accept the responsibility for his
own actions.
Satan
O f course, Satan and his cohorts stand ready always to encour­
age man to sin. Interestingly, Matthew gives Satan the very name
"tempter" (peirazoon) (4:3). Tempting men to sin is basic to
Satan's character. In doing so he appeals to three main areas of
man's nature. In his first epistle John describes them as lust of the
flesh, lust of the eyes, and pride of life (2:16).
Through the serpent in the Garden, the devil appealed to Eve's
fleshly appetite. He made the forbidden fruit appear desirable as
"good for food" (Genesis 3:6). Further, he caused it to be
"pleasant to the eyes." Finally, he convinced the woman the fruit
would open her eyes so she and Adam would be wise as the gods
(5). The tempter appealed to human nature. He made no attempt
to possess Eve. He sought through fleshly means to influence her
will.
The devil also used the same three avenues of approach in
tempting the Man Jesus as with Eve (Matthew 4:3-11). That Paul
calls Him the last Adam (1 Corinthians 15:45) and that He
overcame an identical test as that of the first Adam show He pro­
vided the way for all believers to live victoriously over temptation.
136 Power Encounter
When compared with this Biblical view, Unger's statements on
overcoming temptation from the devil strike fear in the heart of the
believer. He warns, "The Christian adage is ,' Stand against Satan
or be invaded by Satan1 " (Demons in the World 184). O f the
believer he writes further, "If he does not stand against Satan in
victorious conflict, he will be afflicted and oppressed by Satan in
ignominious defeat" (184).
Unger has a kindred mind to others who take a statement of Paul
in his first letter to Timothy in a wrong way. The apostle refers to
some "who are taken captive by him [the devil] at his will" (2:26).
One must not take this to mean, though, that the will of the
individual plays no part in who or what controls him.
Rather, the believer has everything to say as to who controls his
life. Scripture simply says, "Resist the devil, and he will flee from
you" (James 4:7). In his first letter John exclaims, "Greater is he
that is in you, than he that is in the world" (4:4). Later he
declares, "We know that whosoever is bom of God sinneth not; but
he that is begotten of God keepeth himself, and that wicked one
toucheth him not" (5:18). Such Scriptures produce hope rather
than terror for the believer.
The World
A second source of temptation is the world. One common Greek
word for world is kosmos. Its basic meaning is "order." Thus
writers of Scripture use it to speak of the ordered system which
rules the world of inhabited men. In defining it Bubeck says, "The
world system in its functions is a composite expression of the
depravity of man and the intrigues of Satan's rule, combining in
opposition to the sovereign rule of God" (47).
Indeed, the present world system is under Satan's sway. Scrip­
ture calls him the "god of this world" (2 Corinthians 4:4). Sinful
men are his slaves and do his bidding (Romans 6:16). Since the
Victorious Living 137
bulk of the world's population remains in unbelief, its system
operates according to the devil's dictates. For that reason John
warns, "Love not the world, neither the things that are in the
world. If any man love the world, the love o f the Father is not in
him" (1 John 2:15).
The world serves as an assistant to Satan in the same way
demons do in tempting men to sin. It appeals to the sensual
appetites of man, including the pride of life. Still, nowhere does
the Bible confuse temptations from the world with demon posses­
sion. Despite this, speaking of believers, Ensign and Howe
declare, "Indeed, pride has been a frequent and powerful demon in
various persons with whom we have worked" (151).
Thankfully, true believers remain victorious over the enticements
of the world. John writes, "Whosoever is bom of God doth not
commit sin; for his seed remaineth in him: and he cannot sin,
because he is bom of God" (1 John 3:9). This statement of Scrip­
ture declares a habitually sinning person is not a Christian.
O f course, this is a relative rather than an absolute "cannot." As
a creature of choice, a believer still has the ability to sin, but he by
nature, the nature o f God within him, chooses not to. A friend
may invite one to accompany him on a short journey. The person
may reply, "Sorry, but I can't." Generally, he does not mean it is
physically impossible, but that some other duty or plan prevents
it. So with the believer and a life of sin. It is as incongruent to
speak of a habitually sinning Christian as to talk of an honest liar
or a trustworthy thief.
At the same time, sinners are sons of Satan (John 8:44). They do
what their father and this world's system bid them.
The Flesh
One final source of temptation is the flesh. Fallen human nature
serves as a constant source of enticement to evil.
138 Power Encounter
As a Physical Entity: The Old Testament's word for flesh is
basar. Morris writes, "'Basar1denotes the principal constituents
of the body, human (Gn. xl.19) or animal (Lv. vi.27)" (426). In
other words, writers of Scripture use this word principally to
speak of the body's bone structure along with the muscles and
other fleshly tissues attached.
The basic New Testament word for flesh is sarx. Those who
penned the Bible under the inspiration of the Spirit use it also to
speak literally of both the human body and that of an animal.
Greek philosophers such as Socrates and Plato taught that "flesh"
was evil. Indeed, they held that all material things were bad, with
the human body being no exception. It was the wicked prison of
the soul. To them only things of the mind or spirit were good. In
their view basic reality is mental, spiritual rather than material in
nature. They taught that man existed in the perfect world of spirit
before he was imprisoned in the physical world of the human body.
Accordingly, when condemned to die, Socrates calmly drank the
hemlock because he believed it would bring his moment of release
back into the perfect world of spirit.
The Bible's view of the human body differs radically from that in
Greek philosophy. Man's body is the creation of God. He literally
shaped it with His own hands. Moses wrote, "And the Lord God
formed man of the dust of the ground" (Genesis 2:7). Then after
having created his physical being, God "breathed into his nostrils
the breath of life, and man became a living soul."
In God's view, then, the human body is not evil. As with all He
created, the Bible says, "And God saw every thing that he had
made, and, behold, it was very good" (Genesis 1:31).
As to M an's Immaterial Being: Sarx has another distinctive
use in the New Testament. Referring to this second usage, Morris
writes, "The flesh in this sense denotes the whole personality of
man as organized in the wrong direction, as directed to earthly
pursuits rather than the service of God" (426). Paul reflects this
Victorious Living 139
when he says, "For I know that in me (that is, in my flesh,)
dwelleth no good thing" (Romans 7:18).
Clearly, then, sarx also speaks of man's nature as a fallen being.
Paul spoke of it again when he said, "I am carnal, sold under sin"
(Romans 7:14). As a descendant of Adam, he found not only the
potential but also the disposition to sin within.
FREEDOM FROM THE GUILT
AND POWER OF SIN
Secondly, to live a life of victory over Satan and sin necessitates
being freed from the guilt and power of sin in salvation. Biblical
salvation includes Justification where heaven declares one right in
the sight of God. This frees him from all guilt over past sins.
That New Testament experience also brings one Regeneration.
This frees him from the power of sin. He is no longer under sin's
dominion.
New Testament salvation also involves Sanctification where the
believer is separated from a life of sin and dedicated to the service
of the Lord. This comes at the instant one is justified and bom
again. Paul notes this in writing to the Corinthians. After listing
several sins including stealing, drunkenness, and homosexuality,
he writes, "And such were some of you: but ye are washed, but ye
are sanctified, but ye are justified in the name of the Lord Jesus,
and by the Spirit of our God" (1 Corinthians 6:10,11).
Further, the Greek verb sodzo, with its basic meaning "to save,"
is often translated "to make whole," and one who is still bound by
Satan and sin could hardly be declared whole. In like manner, the
Greek noun soteria, almost always translated "salvation," has the
double meaning of deliverance and preservation.
In view of this, what Unger says sounds strange. He writes that
he:
140 Power Encounter
. . . has often noted that some believers are delivered from
evil spirits when they are saved, others are not, and must
be delivered later by fasting and prayer. Others struggle
on in the Christian life, never completely set free from
demon power (Demons in the World 185).
Biblically, it is a contradiction of terms to speak of one being
"saved" yet not being "delivered" or "set free," since the very word
"salvation" declares one is both delivered and preserved from the
power of Satan and sin.
THE BELIEVER’S POTENTIAL FOR SIN
Being delivered from the guilt and power of sin does not remove
the believer's potential for committing sin. Paul addressed the
issue in writing to the Galatians in Chapter 5:16-25.
A Conflict
In his comments to the Galatians the apostle shows Christians
experience temptations to sin. The believer is tempted, tested, and
tried.
However, in the Galatians passage Paul says nothing about the
role of Satan in temptation. The source for promptings to sin is
the flesh. It contains a sin principle, especially since the Fall of
man in the Garden of Eden.
John joins Paul in declaring this fact. In his first epistle he
writes, "If we say we have no sin, we deceive ourselves, and the
truth is not in us" (1:8). The apostle's use of the present tense
ekomen shows he speaks of the believer's current state rather than
warning of denying he ever sinned. To claim a condition of sinless
perfection portrays one is ignorant of the truth. Both the potential
for and the pull toward sin are ever present with the Christian.
Victorious Living 141
At the same time John states emphatically, "He that committeth
sin is of the devil; for the devil sinneth from the beginning" (1 John
3:8). He uses the present participle poioon to speak of continuing
in sin. The professing Christian who habitually commits sin is
simply not of God. Further, the believer who thinks he can
willfully engage in sin occasionally, as long as he repents, pre­
sumes on the grace of God. Ananias and Sapphira displayed
hypocrisy with immediate physical and spiritual death following
(Acts 5.1-10).
In his address to the Galatians Paul recognized the conflict which
exists between flesh and Spirit in the life of the believer (5:17).
The apostle wrote, "For the flesh lusteth against the Spirit, and the
Spirit against the flesh: and these are contrary the one to the other:
so that ye cannot do the things that ye would" (17). Though the
believer is a new creature, he still wrestles with the old. Some­
times he has a tendency to do things he knows he cannot do and
still please his Master.
Thus both Paul and John say the believer has the potential for
and a propensity toward sin, but neither excuses him to live a life
of sin. Nor should their teaching lead one to conclude the Chris­
tian resists sin to the extent he is tortured to engage in it. Indeed,
the New Birth breaks the power of sin in his life. He knows no
constant yearning to sin, but when wrong desires momentarily
raise their ugly heads, he must deny them expression. He does not
deny their momentary existence, but he dares not yield any portion
of his being as an instrument of sin.
A Possibility
Recognizing the conflict a reality, in writing the Galatians Paul
says it is possible for the Christian to live his life after the flesh or
the Spirit. The choice is his.
To Live After the Flesh: In Galatians 5:19-21 the apostle ex­
142 Power Encounter
plains the flesh would like to manifest itself in specific ways. In
every case he describes the sin as a work of the flesh rather than
of the devil.
One way the flesh sins is in the sexual realm. Here Paul lists the
well-known evils of adultery and fornication. Fornication
(porneia) includes all illicit sexual relations: intimacies outside of
marriage, homosexuality, prostitution, bestiality, pornography, and
masturbation. Uncleanness is also a sexual sin. It speaks of a
mind that is full of impure thoughts which lead to impure actions.
Jesus warned of feeding the passions through the eyegate. To look
on one of the opposite sex with a drooling longing to be intimately
near is to be guilty of fornication (Matthew 5:28). Further,
lasciviousness is a sin in the sexual realm. Those who commit it
come to a place where they have thrown off all restraint. They
have abandoned themselves to lewdness, caring not what man nor
God think of their sexual misconduct.
A second category of sins in Paul's list is in the religious realm.
It includes idolatry and witchcraft (or sorcery). Some think such
practices but harmless activities of the ignorant heathen; therefore,
the missionary should leave him alone. What harm can it do him
to bow before carved wood or stone? The apostle declares else­
where "that the things which the Gentiles sacrifice, they sacrifice
to devils" (1 Corinthians 10:20). He explains further they actually
have fellowship with demons in the process.
A third area of the works of the flesh is the social—evils commit­
ted in the realm of human relations. These include hatred, the
attitude, and strife, the outcome of the attitude. Here also is
emulation (zeelos, zeal or ardor in a bad sense). By it one feels
jealous of others who hold positions of leadership. Paul continues
to list wrath, rage, and outbursts of anger as social sins as well as
strife, selfish ambition, or self-seeking of a leadership office by un­
fair means.
With the source of these temptations clearly identified as the
Victorious Living 143
flesh, how can some claim they come from the invasion of demons
into the believer? For example, Ensign and Howe write, "Another
Christian found that he had evil spirits controlling such parts of his
life as greed, rage, deception, and closemindedness" (146).
Next Paul lists seditions and heresies, both of which relate to
causing dissension, divisions, or factions among agroup of people.
Included, too, is envy or hatred of another because he has someth­
ing one wishes he had. Finally comes the sin of murder. Taking
the life of another is not only a crime against the State but also a
sin against God. And how could one be so deceived as to think the
only solution to his problems is to take his own life, since suicide
is obviously self-murder?
Paul's list continues with sins of a more personal sort. Drunken­
ness and revellings, or wild drinking parties with ecstatic dancing
stand condemned here.
By no means does the apostle claim his is an exhaustive list of all
possible works of the flesh. Rather, he closes with a reference to
"and such like." An application of this expression pinpoints the
abuse of drugs as a sin, since they affect the human mind and body
"like" alcohol.
Paul leaves no believer in the dark as to the consequences of
living his life after the flesh. He repeats here what he had told the
Galatians many times before saying, "They which do such things
shall not inherit the kingdom of God" (Galatians 5:21).
To Live After the Spirit: The apostle further explains to the
Galatians the possibility of living their lives after the Spirit
(22,23). If allowed, the Spirit will grow some of the most deli­
cious fruit of the human experience within believers. With such
help believers live on a high plane where they need no laws to
control their behavior. Paul wrote, "But if ye be led of the Spirit,
ye are not under the law" (18). They break neither the laws of
God nor man. Thus the apostle challenged the Galatians with,
"This I say then, walk in the Spirit and ye shall not fulfill the lust
144 Power Encounter
of the flesh" (16).
A Responsibility
Recognizing the conflict, and discussing the two possibilities for
Christians, Paul concluded with a declaration of their responsibili­
ties. They must crucify the flesh. Indeed, for true believers that
has happened. The apostle says, "They that are Christ's have
crucified the flesh with the affections and lusts" (24). Yet on a
daily basis they continue to reckon the old man dead (Romans
6:11). If he seeks to raise his head from the grave, by acts of the
will and the power of the Spirit they don't allow it. He will
express none of his wicked desires through any part of their being
any more.
The Galatians also bore the responsibility to walk after the Spirit
(5:16). Further, they must be led by the Spirit (18). Daily choices
take them only down the moral path where He leads. They must
also follow after the Spirit. In the words of the apostle, "If we live
in the Spirit, let us also walk in the Spirit" (25). To be blessed by
the Spirit and not let Him affect one's behavior in a manner
pleasing to God is pathetic. Paul's use of stoikoomen for "walk"
in this verse suggests staying in step with the army of the Spirit,
marching according to His orders along life's way.
HOW TO HANDLE FALSE GUILT
At times, though, the very existence of the conflict between flesh
and Spirit brings a sense of false guilt, as Paul described from his
own experience in writing to the Romans in Chapter 7. Some
teach that the story is one of the apostle as an unregenerate Jewish
person trying to live for God by the law. Indeed, the unbeliever
who tries to get to heaven by keeping the Ten Commandments will
experience things similar to Paul. Others say the account pictures
Victorious Living 145
the struggles of the Christian who has not yet been entirely sancti­
fied. Still others hold it makes clear all believers sin a little every
day. The truth is it contains a message of hope for constant vic­
tory over sin and Satan for every child of God. What Paul
experienced came after he was bom again, sanctified, filled with
the Spirit, and called to minister the gospel.
The Knowledge of Sin
In the account in Romans 7 the apostle recalls how he came face
to face with the realization of "sin" in his life. Strangely, it came
through diligent study of the Bible.
Sin as an O utward Act: Paul writes, "I had not known sin, but
by the law: for I had not known lust, except the law had said, Thou
shaft not covet" (Romans 7:7). To expand on his comment, he
learned that outward acts of evil, stemming from the inner spirit of
covetousness, such as stealing, extortion, and gambling, or making
the accumulation of things one's god in life, stand condemned by
the Word of God.
Sin as an Inner Tendency: The apostle's serious study of
Scripture also revealed sin as an inner tendency. Sin is a condi­
tion, a nature, a disposition, as well as an act. He says reading the
Bible revealed in him "all manner of concupiscence" or lustful
desires (8). It led him to the conclusion he was "carnal, sold under
sin" (14). He found out, as he writes, that "sin dwelleth in me"
(17). He called it a law of sin in his members which warred
against the law of his mind (23). In short, searching the Scriptures
created in him a desire for absolute perfection of which he found
himself short. Sin became "exceeding sinful" to him (13).
The Struggle with Sin
Understandably, this knowledge, this sense of sin within, pro­
146 Power Encounter
duced condemnation in Paul's conscience, and that brought a
struggle with the problem of sin in his life. But his conflict was
not so much with outward sin, since he ceased that at conversion
and teaches all others must do the same. He challenged the Corin­
thians with the words:
Know ye not that the unrighteous shall not inherit the
kingdom of God? Be not deceived: neither fornicators,
nor idolaters, nor adulterers, nor effeminate, nor abusers
of themselves with mankind, nor thieves, nor covetous,
nor drunkards, nor revilers, nor extortioners, shall inherit
the kingdom of God" (1 Corinthians 6:9,10).
Instead, the apostle wrestled with the very existence of the fleshSpirit conflict he wrote the Galatians about (5:17). He struggled
in the direction of perfection more than in fighting against
temptation to ordinary sin. Momentary sinful impulses and
passing evil thoughts plagued his mind. He despised such sinful
tendencies within his being. In his letter to the Romans he de­
clares, "What I hate, that do I" (7:15), and "The evil which I would
not, that I do" (19). He could not completely control the human
mind.
Serious introspection in the presence of a pure God through a
study of His Word caused him to confess, "Sin dwelleth in me"
(17,20). Though he lived a commendably upright life morally, as
with Isaiah he exclaimed, "I am a man of unclean lips" (6:5). Like
Peter in the presence of Jesus at the miraculous catch of fish, he
responded, "Depart from me; for I am a sinful man, O Lord"
(Luke 5:8). In none of these situations were these men living lives
of sin.
The apostle also found himself coming short of doing the good he
desired. He writes, "What I would, that do I not" (Romans 7:15)
and, "The good that I would I do not" (19). More explicitly he
Victorious Living 147
later says, "For to will is present with me; but how to perform that
which is good I find not" (18). In summary he explains, "I find
then a law, that, when I would do good, evil is present with me"
(21).
It may be that sometimes he prayed and heaven seemed so near.
Yet at other times the sky above seemed brass. Or, on some occa­
sions he preached with great liberty and clarity of expression while
elsewhere words came with difficulty as he stammered through his
sermon. These experiences troubled him. He wondered, "Why
can I not always pray and preach as I sometimes seek the Lord and
speak to men?"
His struggle with sin in both a negative and positive direction led
to the conclusion, "I am carnal, sold under sin" (14). He declares
further, "I know that in me (that is, in my flesh,) dwelleth no good
thing" (18). Indeed, the condemnation he felt led to the brink of
despair. Hear his painful cry, "O wretched man that I am! Who
shall deliver me from the body of this death?" (24). As many of
the most sincere believers of all times, he pondered the question,
"Am I really saved?" The thought may have even crossed his
mind, "Could it be that I am demon possessed?"
The Victory over Sin
Certainly, Paul's questions as to the genuineness of his salvation
and the possibility of demon activity in his being departed as soon
as they came. In either case, he needed no further evidence than
what he had from clear teaching in God's Word on those matters.
Though he may have unconsciously sought it, he found no vic­
tory over the sin principle within through the process of eradica­
tion. Some still erroneously teach it possible, but for Paul the
carnal nature was not removed root, trunk, and branches. He dis­
covered no route to absolute sinless perfection. If he had, he
would have lost his sense of utter dependence on God as his sole
148 Power Encounter
source of salvation.
In studying his problem the apostle discovered the existence of
the flesh-Spirit conflict. To the Romans he wrote, "For I delight
in the law of God after the inward man: But I see another law in
my members warring against the law of my mind, and bringing me
into captivity to the law of sin which is in my members" (7:22,23).
Despite all his striving, he found the conflict continued. He says,
"So then with the mind I myself serve the law of God; but with the
flesh the law of sin" (25).
Nevertheless, he discovered the way to complete and permanent
victory over sin. It came through a realization of what Jesus did
for him on the cross. He had asked the question, "Is there any
hope for me? Will I ever be free? Who can help me?" (Romans
7:24). The answer came, "I thank God through Jesus Christ our
Lord" (25). Freedom from condemnation over the existence o f
the sin principle within came with the realization that the blood
o f Jesus covers the sins o f the carnal nature. Victoriously, he
writes to the Romans, "There is therefore now no condemnation to
them which are in Christ Jesus" (8:1). Through the sacrifice of
Christ he had the perfect standing before God he saw Scripture
demanded. God imputed—credited—the very righteousness of
Jesus to his account (Romans 4:4-8). Satan could never again
torment him over the existence of momentary evil impulses or
passing sinful thoughts.
His victory over what to do with sinful tendencies within came
further with the knowledge he must never obey them. The
condition for freedom from condemnation required he "walk not
after the flesh, but after the Spirit" (Romans 8:1,4). He knew he
must never allow evil impulses any expression through any part of
his being. He must reckon self dead to sin (Romans 6:11).
Victory was complete as the Lord taught Paul he did not wrestle
with sin merely in the strength of self. The Holy Spirit provided
the ability to refuse sinful impulses any expression. To the
Victorious Living 149
Romans he announces, "The law of the Spirit of life in Christ
Jesus hath made me free from the law of sin and death" (8:2).
When Satan comes to torment the believer with guilt and fear, he
hears Paul say, "Ye have not received the spirit of bondage again
to fear; but ye have received the Spirit of adoption, whereby we
cry, Abba, Father" (15).
THE BAPTISM IN THE HOLY SPIRIT
The baptism in the Holy Spirit and the fruit the Spirit provides
make it possible for the believer to live a life of constant victory
over sin. Accordingly, every Christian should seek earnestly the
fullness of the Spirit in his life.
It seems unthinkable that some of those driven by a morbid fear
of demon possession of Christians warn against seeking the
baptism of the Spirit. For example, Bubeck writes:
Numerous people have come to me under bondage to
some dark power of Satan who were brought under that
bondage while seeking an experience with the Holy Spirit
which they could interpret to be the baptism of the Holy
Spirit (40).
One may disregard his unscriptural warning. The fact is, though
one begins a relationship with the Spirit at Regeneration, he knows
a fuller fellowship with Him in the baptismal experience subse­
quent to the New Birth. Paul's case serves to illustrate this truth.
None question the fact he was genuinely converted on the road to
Damascus (Acts 9:3-8). Yet three days later on instructions from
the Lord, Ananias went to him with the message, "Brother Saul,
the Lord, even Jesus, that appeared unto thee in the way as thou
earnest, hath sent me, that thou mightest receive thy sight, and be
filled with the Holy Ghost" (17).
150 Power Encounter
Further, at Samaria, in response to hearing the gospel from the
young evangelist Philip, many believed and were baptized in
water, but not until the mature ministers Peter and John came did
they receive the Holy Spirit baptism. Luke notes, "For as yet he
was fallen upon none of them: Only they were baptized in the
name of the Lord Jesus" (Acts 8:16). They had been baptized in
water but as yet not in the Holy Spirit.
Receiving the Holy Spirit
But, how does one receive the baptism in the Holy Spirit?
Graves correctly suggests there are no mystical secrets which only
the spiritually elite may know with regard to being filled with the
Spirit (1). One must follow the same principles in his approach to
God for the Holy Spirit baptism as in seeking Him for any other
blessing.
Interestingly, none of the six accounts in the New Testament
where people were baptized in the Spirit have an emphasis on how
to receive. Seekers found no workers present with instructions on
the subject at Pentecost (Acts 2:1-4). No one had ever been
blessed with the experience before in all of history. Nor had
anyone ever before spoken with tongues. Likewise, hungry hearts
had no teaching on receiving the Spirit from Peter at Cornelius'
house (Acts 10:34-48). As the Spirit descended on them, he
preached, not on the baptism of the Holy Spirit, but on the subject
of Jesus! Similarly, the other four accounts draw attention to the
actions of God the Giver rather than on the performance of man,
the receiver.
Holdcroft concludes the genuine seeker after the fullness of the
Spirit is not concerned with the discovery of technique or formula
(64). Such is irrelevant to him. He seeks the Baptizer through
personal communion rather than just an experience through ritual.
Happily, though, the Bible does not leave the hungry heart
Victorious Living 151
without guidance on how to receive the baptism in the Holy Spirit.
One can receive the fullness of the Spirit by taking note of certain
necessary actions, by possessing some required attitudes, and by
following possible avenues which lead in that direction.
Necessary Actions: Actions necessary to being endued or
clothed with power from on high involve some of the first steps in
one's overall approach to God. They include repentance, water
baptism, and obedience to Jesus. Soon after Peter and the rest of
the 120 had received the Spirit's fullness on the Day of Pentecost,
he preached to others interested in the phenomenon. His word
was, "Repent, and be baptized everyone of you in the name of
Jesus Christ for the remission of sins, and ye shall receive the gift
of the Holy Ghost" (Acts 2:38). One must face up to the fact of
sin in his life, leading to godly sorrow over it, before he has any
spiritual experiences.
Peter's words also show that the candidate for the Spirit's fullness
should be baptized in water. Jesus taught there is both a water and
a Spirit baptism. To the 120 prior to their Pentecostal experience
He said, "For John truly baptized with water; but ye shall be
baptized with the Holy Ghost not many days hence" (Acts 1:5). In
agreement with Peter, Paul baptized the Ephesian believers before
praying the Spirit would descend on them (Acts 19:5,6). Of
course, those at Cornelius' house received the gift of the Spirit be­
fore being baptized in water. Thus being immersed in water
before the Spirit baptism is important, but not essential.
The Holy Spirit baptism comes to those who have made a break
with the life of sin. Jesus must be their Lord as well as their
Savior. Commenting on the resurrection and exaltation of Jesus,
Peter declares, "And we are his witnesses of these things; and so
is also the Holy Ghost, whom God hath given to them that obey
him" (Acts 5:32). Jesus promised the other Comforter would come
saying, "Even the Spirit of truth; whom the world cannot receive,
because it seeth him not, neither knoweth him: But ye know him;
152 Power Encounter
for he dwelleth with you, and shall be in you" (John 14:17).
Required Attitudes: Among the required attitudes necessary to
receive the Holy Spirit baptism are desire and faith. Certainly,
Jesus does not force this blessing on anyone. He responds to the
cry of hungry hearts who believe He is a rewarder of those who
diligently seek Him (Hebrews 11:6). Those coming to Him in sin­
cerity may disregard the warning of Mrs. Penn-Lewis as she
writes:
The fact to emphasize now, is, that "honest" and earnest
believers can be deceived, and even "possessed" by de­
ceiving spirits, so that for a period they go out of the
main line into a bog of deception, or they are left deceived
to the end, unless light for their deliverance reaches them
(560).
Jesus spoke of the way earthly parents treat children to show such
is impossible. He said, "If a son shall ask bread of any of you that
is a father, will he give him a stone?" (Luke 11:11). Even less
would God allow a demon substitute to deceive one who seeks the
Holy Spirit baptism.
Hunger for God is necessary to receiving the fullness of the Spirit
because as long as one feels self-sufficient in his service to God,
his condition is not likely to change. Confession of need precedes
its supply. In the words of Ockenga, "There must be a confession
of the fact that I am not living as the New Testament tells me I
should, that the level of my life is much lower than that which is
described in the Gospels and in the Acts and in the Epistles"
( 11 , 12).
Still, desire alone is not enough. God wants a correctly moti­
vated desire, not a desire like that of Simon who sought the
blessing that he might continue his magical activities and thus
maintain his status in the community at Samaria (Acts 8:18-23).
Victorious Living 153
Another example of wrong desire in seeking the Holy Spirit is that
of one who wants to be filled just so he may experience the pheno­
menon of speaking in other tongues. He is so anxious to be
counted among the initiated that he concentrates on the effect and
bypasses the cause. Gee shows the folly of such in declaring that
"the effect is not even desired among those rightly instructed,
except as an incidental ordained by God for His wise and loving
purposes: all the desire is for the Spirit and the Spirit alone" (35).
Certainly, the Bible teaches tongues as the initial, physical evi­
dence of having received the baptism in the Holy Spirit, though
Mrs. Penn-Lewis seems to think such comes from demon activity.
She writes, "In the interference with, or use of the vocal organs
and voice, may be placed the counterfeit 'gift of tongues"'
(165,166). Disregarding abundant Biblical evidence, she con­
cludes experiencing anything "physical" in seeking the Lord opens
the door for invasion by demons. She says:
It may be said deliberately, that it is never safe in any case
to feel God's presence with the physical senses, for it is
almost beyond doubt a counterfeit "presence" —a subtle
snare of the enemy to gain a footing in the man (113).
She further shows her lack of knowledge of the Biblical baptism
a believer experiences when she writes of the time when in "his
abandonment to the Holy Spirit, he begins to obey an unseen
Person, and to submit his faculties, and his reasoning powers in
blind obedience to that which he believes is God" (50). She
overlooks the feet Paul says, "The spirits of the prophets are
subject to the prophets" (1 Corinthians 14:32).
Still, to focus attention on a mechanical and fleshly experience of
speaking in tongues without the accompanying miraculous inner
working of the Spirit is to rob the doctrine of its experiential
reality. Gee expresses concern over this matter as he writes:
154 Power Encounter
The ever-present temptation that has dogged the Pente­
costal revival for over fifty years is to try and "make"
seekers apparently speak with tongues so that it can be
claimed that they are "through" into the promised personal
Pentecost. . . . In order to make people speak with what
are claimed to be "tongues" there have been methods
adopted for which we make no excuse. They have been
our shame. We can affirm before God and men that repu­
table Pentecostal leaders heartily condemn such practices
(35,36).
To receive the Spirit one must also have faith in Jesus alone for
salvation. The Galatians thought they might renew their con­
fidence in the works of the law and still find spiritual blessings.
How can an animal sacrifice or the rite of circumcision bring
blessings from heaven to anyone? To warn as to the danger of that
approach Paul asked, "Received ye the Spirit by the works of the
law, or by the hearing of faith?" (3:2). Obviously, the Holy Spirit
came to them as the result of believing the sacrifice of Jesus atoned
for their sins, not ritualistic works of the law.
The seeker after the baptism in the Holy Spirit must not only
believe in Christ but also in the promises of God with regard to the
gift of the Spirit. Luke singles it out as "the promise of the Father"
(24:49). One must believe that such a blessing is for believers
today in the same manner as it was in New Testament times. If he
concludes it was reserved for those of apostolic days, he is not
likely to receive it.
Faith plays a part, too, in the actual experience of being filled
with the Spirit. One must not think, however, that faith is a mere
fantasy of the mind which brings only an imaginary experience.
Real confidence in a personal God brings a miraculous blessing to
the seeker after the Holy Spirit baptism, as Pethrus notes (47).
Holdcroft contends that the Pentecostal experience is not an object
Victorious Living 155
to be appropriated by faith, whether or not there is an accompany­
ing experience (63). A direct act of the risen Lord alone can
produce the miraculous baptism in the Spirit.
Possible Avenues: The avenues for receiving the fullness of the
Spirit include prayer, worship, and the laying on of hands. Before
the first Pentecostal outpouring Scripture declares, "These all
continued with one accord in prayer and supplication" for a period
of ten days (Acts 1:14). Supplication is earnest entreaty on the
part of the seekers. To aid the converts at Samaria, Peter and John
"prayed for them, that they might receive the Holy Ghost" (Acts
8:15).
In the Upper Room prior to Pentecost the waiting ones not only
prayed, they also worshiped. Luke writes that they "were contin­
ually in the temple, praising and blessing God" (Luke 24:53).
That "worship" included even conducting a church business
meeting to elect a replacement for the fallen Judas (Acts 1:15-26).
No doubt it also included singing, preaching, and other ordinary
elements of worship services.
On some occasions ministers added the laying on of hands to
prayer for seekers to receive the baptism in the Holy Spirit. At
Ephesus Luke observes, "And when Paul had laid his hands upon
them, the Holy Ghost came on them; and they spake with tongues,
and prophesied" (Acts 19:6). Regarding the ministry of Peter and
John at Samaria, Luke writes, "Then laid they their hands on them,
and they received the Holy Ghost" (Acts 8:17). But prayer
preceded the laying on of hands (15). One should never view the
act as a magical ritual which automatically guarantees success in
seeking for the fullness of the Spirit. Lindsay carefully states that
imposition of men's hands is effective only if God puts his hands
on the seeker at the same time (63).
156 Power Encounter
The Fruit of the Spirit
The baptism in the Spirit provides for abundant blessings in both
the gifts and the fruit in one's life. Gifts of the Spirit aid the
baptized believer in his acts of service to God and man while the
fruit assists him in his relationship to God, fellowman, and even
himself.
That fruit includes knowing spiritual emanations such as love,
joy, and peace, each occurring far above the level of ordinary
human emotions (Galatians 5:22,23). The Spirit-controlled life
also assists the believer with fruit needed in his relations with his
fellows. He will know longsuffering (forbearance), kindness
(generosity), and goodness (uprightness), not possible within him­
self.
This fruit also enhances his walk with God since the Spirit pro­
duces faith or faithfulness within the believer. It even contributes
to one's self-concept. The one who walks in the Spirit finds
meekness in his heart. Humility is not weakness, as some think,
but power under perfect control, a blend of strength and gentle­
ness. He will also know temperance (self-control).
This, then, is the road to constant victory over sin. The blood of
Jesus cleanses from all sin, past and present. The power of the
Spirit assists the believer to overcome all temptation, regardless of
the source. He need not be tormented by fears of demon posses­
sion, despite Penn-Lewis' warning about it.
According to her one cannot even know if he is possessed. She
says, "It is possible, also, for deception and possession to come
about, and pass away without the man being conscious of either"
(96). How frightening her words about the believer:
He prays, resists, gets through to victory in his will and
spirit, then comes a great "feeling" of peace, and rest,
which may be as much an "attack" as the onslaught, but
Victorious Living 157
more subtle and liable to mislead the believer if he is not
on guard. . . for the believer may "feel" it is victory when
it is defeat, and vice versa (245).
According to her the Christian can be so under the control of a
demon that he thinks what the spirit does is himself doing it. She
says evil spirits can counterfeit the individual's own personality "as
to be indistinguishable from the operations, or actions of the
person" (180).
How different what the Bible teaches on how to live a victorious
Christian life! John said a correct understanding of the love of
God as demonstrated in the plan of redemption frees the believer
of all tormenting fears (1 John 4:18).
158 Power Encounter
BIBLIOGRAPHY
Bubeck, Mark I. The Adversary: The Christian Versus Demon
Activity. Chicago: Moody Press, 1975.
Ensign, Grayson H., and Edward Howe. Bothered? Bewildered?
Bewitched? Cincinnati, Ohio: Recovery Publications,
1984.
Gee, Donald. All with One Accord. Springfield, MO: Gospel
Publishing House, 1961.
Graves, Arthur H. "How to Receive the Baptism of the Holy
Spirit." Unpublished Manuscript in Central Bible College
Library, Springfield, MO.
Holdcroft, L. Thomas. The Holy Spirit: From a Pentecostal
Viewpoint. Santa Cruz, California: Bethany Books,
1962.
Lindsay, Gordon. The Baptism o f the Holy Spirit. Dallas: The
Voice of Healing Publishing Company, 1964.
Morris, L. L. The New Bible Dictionary. Edited by J. D.
Douglas. Grand Rapids, Michigan: Wm. B. Eerdmans
Publishing Co., 1962.
Ockenga, Harold J. The Holy Spirit and Tongues. Boston: Park
Street Church, 1965.
Packer, J. I. The New Bible Dictionary. Edited by J. D. Douglas.
Grand Rapids, Michigan: Wm. B. Eerdmans Publishing
Co., 1962.
Penn-Lewis, Jessie. War on the Saints. Leicester: The "Over
comer" Book Room, Cartred, Toller Road, 1922. 3rd
ed.Pethrus, Lewi. The Wind Bloweth Where It Listeth.
Chicago: Philadelphia Book Concern, 1945.
Unger, Merrill B. Demons in the World Today. Wheaton,
Illinois: Tyndale House Publishers, Inc., 1971.
Victorious Living 159
What Demons Can Do to Saints. Chicago: Moody Press,
1977.
CHAPTER EIGHT
DO DEMONS HAVE POWER TO
INVADE BELIEVERS?
She was a missionary wife with deep spiritual sensitivity. They
were assigned to a foreign field where the powers of darkness
asserted themselves overtly. It turned out to be an assignment that
took its toll in drastic fashion for, after long and arduous years of
labor, her mind snapped; she was brought back to the States
insane and speaking and acting like one possessed. It was months
before normality returned and she was able to assume her duties
with her husband in a very fruitful ministry.
Was she demonized? Was she in need of someone to cast out evil
spirits that had seized control of her mind? Did she need an
exorcist? We intend to answer these questions in the following
paragraphs.
THE "CITIZEN" BORN-AGAIN
BELIEVER
"So God created man in his
own image" (Genesis 1:17).
For God so loved the world, that he gave his only
begotten Son, that whosoever believeth in him should not
perish, but have everlasting life (John 3:16).
Believers Possessed? 161
It is God's will that all men should be sons of God, and that He
should be their Father. But the will of God is thwarted in the life
of a man who refuses to accept His plan of salvation. In giving
man the power to choose (and thereby making the relationship
between God and man a voluntary one), God knew that there
would be those who would refuse His love. The plan of redemp­
tion was therefore "part of the package" in God's creation, and
Jesus is the Lamb slain from the foundation of the world (Revela­
tion 13:8).
God is the Creator of all men and wants all men to be His sons.
If it does not happen, it will not be for the lack of love on God's
part but for the lack of acceptance on man's part. The result is
that the world has two kinds of people in it—Christ accepters, and
Christ rejecters.
Men divide the people of the world into races, nations, cultures,
tribes, and economic and social groups. Not so God. He views all
mankind as belonging to one of two kingdoms—the kingdom of
darkness and the kingdom of light. Or, as we have indicated
above, Christ accepters and Christ rejecters.
The King of the kingdom of light is Christ, while the prince of the
kingdom of darkness is Satan. Those who have not accepted
God's plan of salvation through Christ "belong" to Satan's
kingdom. They are his "possession."
As in wars of the world, citizenship establishes who the enemy is.
While there are strong citizens and weak citizens on each side, it
is "citizenship" that determines whether they are "enemy" or
"subjects." God loves the sinner, but that does not change the fact
that sinners are subjects of Satan and are of the "enemy" kingdom.
Unbelievers vary in the degree to which they are "controlled" by
their "king." Some unbelievers endeavor to live "good" lives while
rejecting the Gospel, while others give themselves over to Satan's
control to the extent that they are "demon possessed." But it must
be remembered that "good sinners" are as lost as "bad sinners"
162 Power Encounter
because "being lost" is not a matter of the number or size of the
sins a man commits, but rather a matter of citizenship.
The question asked in the title of this chapter does not concern
citizens of Satan's kingdom. The Bible makes it very clear that
unsaved persons can be demon possessed. Our attention, there­
fore, will be turned to citizens of the kingdom of light, i .e., bornagain believers!
Let us now change the analogy from "citizenship" to "owner­
ship." When a sinner accepts Christ as his Savior, he is "pos­
sessed" by Christ. Christ dwells in him. Ownership and occu­
pancy are the prerogative of possession, but control is something
else. Control is a matter of "choice" and "degree." Control varies
according to the yieldedness of each believer in whom Christ
dwells.
However, when it comes to the spiritual world, there is no such
thing as joint ownership or joint occupancy!" Having become
Christ's "possession," we cannot be Satan's "possession." This is
why we say that it is impossible for a born-again believer to be
"demon possessed!"
THE "KEPT" BORN-AGAIN BELIEVER
Once a sinner repents and turns to Christ, he becomes a bornagain believer. He leaves the kingdom of darkness and becomes
a citizen of the kingdom of light. Christ is now his king, and sits
on the throne of his heart. If he yields himself completely to
Christ, he is secure. The Apostle Paul tells of this security in
Romans 8:28,29:
For I am persuaded that neither death, nor life, nor angels,
nor principalities, nor powers, nor things present, nor
things to come, nor height, nor depth, nor any other
creature, shall be able to separate us from the love of
Believers Possessed? 163
God, which is in Jesus Christ our Lord.
It is impossible for Satan to "repossess" what Christ "possesses!"
Impossible, that is, so long as the believer remains a believer. If
he rejects the One who possesses him, that is another matter. The
believer was saved by faith, and the believer is "kept" by faith. So
long as he keeps his faith, he keeps his salvation. So long as he
keeps his faith, Satan cannot repossess him. So long as he keeps
his faith, Satan cannot indwell him. Satan may cause him to
stumble. Satan may influence his behavior. But Satan cannot
"possess" him! Hallelujah for that!
How little we realize the protection the angels of God afford us!
They "hedge us about" so completely that we are seldom aware of
the presence of demons. This is God's provision for us! God
never intended that the believer "run scared." God never intended
that the believer live in fear of demons. The believer does not need
to go around looking over his shoulder lest he be overtaken by foul
spirits! The believer is "kept" and experiences a peace that passes
all understanding. Philippians 4:7 assures us: "And the peace of
God, which passeth all understanding, shall keep your hearts and
minds through Christ Jesus."
Born-again believers do not live in fear. Their relationship with
Christ is one of love, and there is no fear in love.
The basis of the believer's security is his faith in God, and there
is neither "condemnation" nor "fear" for those in Christ Jesus. His
blood covers all those whose faith in Him causes them to walk
after the Spirit rather than the flesh (Romans 8:1,4).
THE "EN LISTED " BORN-AGAIN
BELIEVER
For we wrestle not against flesh and blood, but against
principalities, against powers, against the rulers of the
164 Power Encounter
darkness of this world, against spiritual wickedness in
high places (Ephesians 6:12).
We who have been called out of the "kingdom of darkness" into
the "kingdom of light," have "enlisted." We are soldiers in the con­
flict of kingdoms—the campaign of God to bring lost mankind into
His family. The enemy is Satan, who is doing all in his power to
thwart the purpose of God. Satan's power is considerable, and his
followers many. His domain is this world. He is well organized.
He has demons on assignment. He and his "angels" pursue their
evil objectives in high places!
However, despite Satan's considerable power and following, he
is a defeated foe. We who wrestle, therefore, do not wrestle in
desperation. It is Satan who is desperate! His time is short, and
his defeat is history, for his power was destroyed at the cross! The
devil is on the run! Onward Christian soldiers!
Our wrestling is twofold. First, we "resist" the devil to keep him
on the run. This is the personal battle every believer fights. "Su­
bmit yourselves therefore to God. Resist the devil, and he will flee
from you" (James 4:7).
Secondly, we attack Satan's strongholds to wrest from him those
he holds in bondage. "For the weapons of our warfare are not
carnal, but mighty through God to the pulling down of strong­
holds" (2 Corinthians 10:4).
Why, then, all this debate about the demonization of believers?
You would think, to hear some talk, that the aggressor is the devil,
and it is the believer who is on the run! This preoccupation with
self-defense is not spiritually healthy. It is negative. We should
be planning strategy. We should be attacking. We should be
living victoriously over sin so that we can give our attention to the
reclamation of lost men that Satan has deceived and ofttimes
demonized!
It is incredible, isn't it, to see soldiers in God's army casting
Believers Possessed? 165
demons out of each other rather than closing ranks and liberating
those who are held prisoner by Satan! Since when has the believer
become a captive to be delivered?
Let us get it straight once and for all. Satan has lost his power
over the believer. He can tempt us. He can accuse us. He can try
to destroy us. But, if we keep our faith, he cannot possess us!
We have said that the "owner" and "occupant" of the born-again
believer is Christ. But we have also said that control is a matter
of degree, and that the believer himself, having free will, makes
that determination. You see, what makes our relationship to
Christ meaningful is that it is voluntary. God does not take away
our free will when we opt to be His citizens. He does not take
from us the power of choice. We freely chose to be saved, and
now we must freely choose to serve!
Let us think a bit about this "free will" matter. When I chose to
serve Satan, I did not lose my power of choice. True, Satan
owned me, and even controlled me, but it was a voluntary
servitude. Now, having used my power of choice, and having
become bom again, I serve Christ. I still have my power of
choice. Christ owns me, and controls me to the extent I am willing
to be controlled. Mine is a voluntary servitude. That is the way
God intended it, and that is the way Christ wants it. A love
relationship is only meaningful if it is reciprocal and voluntary.
Romans chapter seven gives a picture of a believer who loves the
law of God, but who constantly fails because the "law of his mind"
is "captivated" by the "law of sin" in his members. He fails
because he is trying to keep the law of God in his own strength.
Then, in chapter eight, Paul says that the "law of the Spirit" makes
possible what the "law of the mind" could not do! What a
revelation! The believer must "make up his mind" to let his Owner
help him overcome the "law of sin."
There is something else we need to get straight. There is no such
thing as a man without a master. God has given us the power to
166 Power Encounter
choose our master, but having chosen, we become subject to that
master! We are servants to the master we obey! There is no such
thing as a "free" man. Free to choose our master, yes, but free of
masters, no! "Know ye not that to whom ye yield yourselves
servants to obey, his servants ye are whom ye obey whether of sin
unto death, or of obedience unto righteousness?" (Romans 6:16).
The point we are making here is that the believer holds the "key"
to victorious living. His is a voluntary servitude.
THE "DISOBEDIENT" BORN-AGAIN
BELIEVER
How can a "kept" believer sin? First John 1:8 says believers sin,
and personal experience testifies that it is true. "If we say we have
no sin, we deceive ourselves, and the truth is not in us."
We do not deny the fact that believers sin. What we do deny, and
that emphatically, is that Satan can possess what God possesses.
We want to emphasize what we have said before; in the spiritual
realm there is no such thing as joint ownership or joint occu­
pancy. The kings of the two kingdoms do not, and will not, share
the same dwelling or operate out of the same office.
Since there is the basic and primary truth we are establishing in
this chapter, let us go back to some of the things we have said and
enlarge on them a bit.
We have already said that the believer is saved by faith. We
have also said that the believer keeps his salvation so long as he
keeps his faith. He is not kept by good works, nor is he lost, for
that matter, by acts of disobedience. He is kept by faith; if he
becomes lost, he is lost because he has denied his faith! Continued
sin will erode faith, and when faith is gone, our standing in Christ
is gone!
This explains how it is that born-again believers do sin and are
still believers. Mind you, sinning is totally foreign to the believer's
Believers Possessed? 167
life. He is altogether "out of character." A sinning believer is a
miserable believer! Sinning is not "natural" to his new nature!
Yet believers do sin, and are not "lost" every time they are disobe­
dient. They are not on a "turnstile"—in grace one moment and out
of grace the next. The reason there is no condemnation to those
who are in Christ Jesus is not that believers are perfect, but that
believers know that the righteousness of Christ is imputed to them
even in their weakness! They do not make God's grace a license
to sin, but neither do they let the devil harangue them with the
accusation that they are lost.
When a believer sins, he has an Advocate with the Father. If he
confesses his sins, Jesus intercedes for him. What a comfort to the
repentant believer! How merciful and long-suffering God is! He
does not leave us nor forsake us, even when we are disobedient!
How often can a believer sin and still be saved? Can he go on
and on indefinitely, sinning and then repenting, sinning and then
repenting? Is God's grace a license for him to indulge old appetites
and to compromise his testimony? The answer is, "No, absolutely
not!" A believer dares not "continue in sin that grace may abound"
(Romans 6:1).
To continue in sin is to jeopardize our very salvation; . . . for
remember, salvation can be lost! Some press the point and insist
on asking, "When does God's mercy reach its limits? When is
salvation finally lost?" It is almost as though those who ask these
questions hope to take advantage of God's timetable and stretch
His grace to its limits!
Romans 8:13 makes clear that the believer can "live after the
flesh" and, in so doing, die. This dying cannot refer to physical
death, for the most devoted saints die physically. It is spiritual
death and it includes "the second death" in the lake of fire (Revel­
ation 21:8).
The Lord always deals with those who are backsliding. Jesus
never warned any of the seven churches in Asia to cast demons out
168 Power Encounter
of those who were in danger of losing their salvation (Revelation
2,3). Rather, He pleaded with them to repent. He gave clear
warning as to how they could escape having their names blotted
out of the book of life (Revelation 3:4,5). He told lukewarm
Laodicean believers who were persisting in sin to repent or be
spued out of His mouth (Revelation 3:16).
There is no excuse for a believer to sin. God has provided a way
of escape.
There hath no temptation taken you but such as is com­
mon to man: but God is faithful, who will not suffer you
to be tempted above that ye are able; but will with the
temptation also make a way to escape, that ye may be
able to bear it (1 Corinthians 10:13).
THE AFFLICTED BORN-AGAIN
BELIEVER
The devil touched Job with God's permission, and the devil can
touch us as well, but only with God's permission. Why God
allows the devil to touch us is a subject too big for this chapter,
but God has His "reasons," and they are all good ones. If we love
the Lord, we will not question what He allows, but will rather seek
to know His reasons!
The devil is a coward, and strikes a man when he is down. In a
weakened condition, believers often become depressed, and Satan
uses the occasion to oppress them. When a believer experiences
sickness or satanically caused affliction, what should he do? The
sick believer is told what to do in James 5:14-16:
Is any sick among you? Let him call for the elders of the
church; and let them pray over him, anointing him with oil
in the name of the Lord: and the prayer of faith shall save
Believers Possessed? 169
the sick, and the Lord shall raise him up; and if he have
committed sins, they shall be forgiven him. Confess your
faults one to another, and pray one for another, that ye
may be healed.
No mention is made of casting out demons. The possibility of sin
is mentioned, and the promise of forgiveness is given in response
to the prayer of faith. The confessing of faults to each other is
also mentioned as an avenue of healing. Confession is not only
good for the soul. It is good for the sick body also!
There are many instances in Scripture of afflicted believers who
were delivered through the prayers of other believers. But in no
instance were they considered "demon possessed" or that demons
were cast out of them. For this reason it is unscriptural to lay
hands on believers to cast out demons. Sincere but misguided
people seek to do it, but they are wrong—very wrong!
God allowed Paul to have a thorn in the flesh. It was "a messen­
ger of Satan to buffet" him; "buffeting" is an external attack not an
invasion (2 Corinthians 12:7). Epaphroditus was sick "unto
death," but there is no mention of his having been "demonized."
Rather, Paul called him a brother, a companion in labor, a fellow
soldier, and a messenger, and told the Philippians to "hold such in
reputation"! (Philippians 2:25-30).
Timothy had "oft infirmities," but no demons (1 Timothy 5:23).
Paul left Trophimus sick at Miletum but gave no indication that he
had a demon (2 Timothy 4:20). The Corinthian believers were
told that the reason some were sick was that they failed to discern
the Lord's body (1 Corinthians 11:29,30). They were guilty of sin,
and they experienced sickness, but they were in no wise
demonized!
But what about bom-again believers who become insane and "out
of their minds"? What about the missionary wife we spoke of in
the opening paragraph? Are such believers demon possessed? We
170 Power Encounter
have already answered that question again and again, but let us
repeat it once more, "Absolutely not!" Romans 5:13 says that "sin
is not imputed when there is no law." If ever there were people to
whom the above Scripture would apply, it would be those who are
unable to reason or respond rationally.
What the missionary wife needed was rest; as she rested she was
restored to health physically, mentally, and spiritually. Many
born-again believers have lost their minds due to physical prob­
lems such as stress, sickness, accident, or old age. These go into
their insanity as believers, and would in no way be considered
unbelievers. It is tragedy enough to see once vibrant and active
believers reduced to incoherency and sometimes "vegetable"
condition without adding the terrible injustice of attributing to
them "demon possession"! They should be loved and prayed for,
certainly, but to seek to "cast out" demons from them would be
tantamount to saying they are Christ rejecters, and no believer who
knows the heart of our loving Lord would say that!
THE "DEMONIZED" BACKSLIDER
Several times we have said that God has given man the power of
choice, a power he never takes from us. This means that just as an
unbeliever voluntarily becomes a believer, the same power to
choose that he exercised when he "opted" for "God's kingdom" is
his to use if he chooses to go back to "Satan's kingdom." It doesn't
happen every time he sins, but it can and will happen if he denies
his faith by continuing in sin.
The Scriptures are clear on this matter. There is such a thing as
a sin against the Holy Ghost: "The blasphemy against the Holy
Ghost shall not be forgiven unto men" (Matthew 12:31). There is
also a sin unto death: "There is a sin unto death: I do not say that
he shall pray for it" (1 John 5:16).
We are warned again and again in the Word of God against
Believers Possessed? 171
"felling away."
For it is impossible for those who were once enlightened,
and have tasted of the heavenly gift, and were made
partakers of the Holy Ghost, and have tasted the good
word of God, and the powers of the world to come, if they
shall fall away, to renew them again unto repentance
(Hebrews 6:4-6).
The account of Ananias and Sapphira is a haunting reminder that
evil acts can destroy a person's faith and thereby his salvation
(Acts 5:1-10).
We do not believe for a moment that a believer can be
demonized. But we do believe that a believer can become an un­
believer! We do believe that a man of faith can renounce that
feith! When this happens, the possibility of demon possession is
very real, for unbelievers can be demonized!
Perhaps the most sobering Scripture of them all is the one about
an unbeliever out of whom a demon was cast and into whom no
"occupant" came. He became an abandoned house still "owned"
by Satan (Matthew 12:43-45).
The gifts of miracles and of healings are gifts of "confirmation."
They confirm the Word with signs following. If there is no
conversion to Christ, the result of a demon cast out is a "vacant
house," which is "fair game" for reentry. The "delivered" man
could end up with the old demon and seven more like him!
How important it is to enthrone Jesus! Let those who would cast
demons out of believers "save their powder" for the battle against
the rulers of the darkness of this world, against spiritual wicked­
ness in high places! Let them use their weapons to cast "down
imaginations, and every high thing that exalteth itself against the
knowledge of God," and to bring "into captivity every thought to
the obedience of Christ" (2 Corinthians 10:5).
172 Power Encounter
And in the great "power encounter" with the forces of evil, let
them fight without fear, knowing that the fiery darts of the wicked
one cannot penetrate the "whole armour of God" that is provided
for the believer. Ephesians 6:13-18 says, "Wherefore take unto
you the whole armour o f God . . . wherewith ye shall be able to
quench all the fiery darts of the wicked one . . . praying always .
. . and watching."
That the devil will attack the believer we have no doubt. He will
use every means possible to draw the believer back into "his
camp." He will tempt. He will deceive. He will oppress. He will
discourage. But he cannot enter. He cannot possess! Thank God
for that! The believer is "kept" by the One who is in him, the One
who is "greater than he that is in the world"!
We close this chapter with an appeal to all believers. We are not
on the run. We have armor for defense, but we are not on the
defensive. We do not live in fear. We are not continually looking
over our shoulders lest a demon be following us. We know they
cannot possess us, and we know that, when they oppress us, there
is One who can help us overcome them! We live in confidence.
We live without fear. We are "preoccupied" with deliverance, not
our own but with the deliverance of those Satan has in bondage.
We wage an aggressive warfare, a spiritual warfare, with spiritual
weapons that are more than adequate for our power encounter
with Satan and his demons. Onward Christian soldiers!
CHAPTER NINE
POWER FOR
SPIRITUAL WARFARE
For the weapons of our warfare are not carnal, but mighty
through God to the pulling down of strongholds (2
Corinthians 10:4,5). In all these things we are more than
conquerors through Him that loved us (Romans 8:37).
These Scriptures remind us that we are at war; they also assure
us of victory. Let it be said at the outset that our main weapons
are prayer and the Word of God. Prayer opens us to the power of
the Holy Spirit, so that we can use "the sword of the Spirit"
(Ephesians 6:17) effectively. Jesus is our Example; by the Spirit
and the Word He overcame Satan (Luke 4:1-16).
Glenn Thompson, an Assemblies of God missionary, found these
two weapons to be effective when he went to Cuauhtemoc, an
island in Vera Cruz, Mexico, to pioneer a church. He and his
team of helpers soon learned that they had invaded a stronghold of
the devil. On their second day there, a witch confronted Thomp­
son.
"I have news for you," she announced. "You will not build a
church. I am the oldest, most powerful witch on this island. We
already had a conference and we are going to cast a spell on you."
"Lady," he replied, "I've had a spell on me since I was 10, when
I accepted Jesus Christ as my Lord and Savior. Nothing you can
do can influence my life."
She began to dance around, chanting and sprinkling salt and
pepper on the ground. "Save your salt and pepper for someone
else," Thompson advised her. "We are covered by the blood of
Jesus, and you can't affect what we have come to do."
"We will have other conferences," she warned. "And we will
174 Power Encounter
become powerful enough that your people will leave this island."
Thompson and his coworkers used the weapons o f prayer and
the preaching o f the Word. The Lord began to bless, and a
church was bom. On the last night of the campaign, the witch
received Christ as her Savior and was baptized in the Holy Spirit.
All her witchcraft paraphernalia was burned. She became a
soul-winner, bringing 22 other witches, all of whom were saved
and filled with the Spirit. Their pastor reported, "All are active
members in the church" (Thompson 16,17).
This is the kind of power encounter Jesus had in mind when He
promised, "I will build My Church, and the gates of hell shall not
prevail against it" (Matthew 16:18). Jesus' words are a call to
aggressive warfare! He had no plan for His Church to retreat to
a place of safety; there are millions of people held in enemy
territory, and He is leading His army to go in and rescue them.
We are aware that victory does not always come quickly.
Sometimes our battles may last for long periods of wearisome,
painful conflict. God's Word, however, is true! Over and over He
has promised victory to those who are willing to obey Him. As we
explore His Word, we learn more about our armor, our weapons,
and how to stand on His promises.
WHY SUCH INTENSE WARFARE?
Spiritual warfare did not begin with people. It began when
Lucifer declared war on God. Isaiah 14:12-16 and Ezekiel
28:14-19 describe the cosmic warfare. By his rebellion, Lucifer
became "Satan" ("Adversary" in Hebrew), the archenemy of God
and of everything that is good.
God cast Satan down, and cosmic warfare moved to earth. From
Genesis 3 to Revelation 20, the war rages. Every human being is
on one side or the other. Jesus said, "He that is not with me is
against me" (Matthew 12:30).
Jesus came for the purpose of destroying the works of the devil
(1 John 4:8). He began His ministry by announcing that He had
Spiritual Warfare 175
come to "preach deliverance to the captives" (Luke 4:18). One of
His first acts was the casting out of an unclean spirit (Mark
1:21 -26). He told the Pharisees, "If I cast out devils by the Spirit
of God, then the kingdom of God is come unto you" (Matthew
12:28). He has given believers power over all the power of the
enemy (Matthew 28:18; Mark 16:17,18). Even though the Lord
has given us authority over demons, we should prepare ourselves
spiritually, before we deal with unbelievers who are inhabited by
demons. Michael Harper's words are wise:
We should never go lightly into this ministry. First we
should seek personal cleansing, in the same way a surgeon
will wash before an operation. We should repent of any
sin, and relinquish any trust or confidence in ourselves
( 111).
Power Determines Victory
In any battle the greater power wins. The main emphasis of this
book is on the power of God which is infinitely greater than any
power that can come against Him. The secondary emphasis is on
the power He has made available to Christians to make us "more
than conquerors" over all spiritual foes (Romans 8:37).
Every war involves two opposing powers; only one side can win.
In this spiritual war we see the power of God and His army pitted
against the power of the devil and his army. God's army is com­
prised of the holy angels and the saints of God; Satan's army is
comprised of his evil angels and all unbelievers.
This Is Not "Dualism"
Some who do not know God have posited a dualism that portrays
the devil as the equal of God. Even some Christians leave the
impression that Satan is a real threat to God. Satan is in no way
a match for God\ C. S. Lewis, in the Preface to The Screwtape
176 Power Encounter
Letters, showed the infinite omnipotence of God in contrast to the
limited power of the devil:
Now, if by "the Devil" you mean a power opposite to God
and, like God, self-existent from all eternity, the answer is
certainly No. There is no uncreated being except God.
God has no opposite. Satan, the leader or dictator of
devils is the opposite, not of God, but of Michael (4).
Satan is a creature, created by God and controlled by God. As
a fallen angel, Satan retains only as much of his original angelic
power as God has allowed. He can do nothing to a saint except as
God permits.
Even believers can lose awareness of the infinite power and
transcendence of God. Jeremiah said: "Ah Lord God! Behold,
thou hast made the heaven and the earth by Thy great power and
stretched out arm, and there is nothing too hard for Thee" (32:17).
In his very inspiring book, The Knowledge o f the Holy, A. W.
Tozer wrote:
We must not think of God as highest in an ascending
order of beings . . . . Forever God stands apart in light
unapproachable. He is as high above an archangel as
above a caterpillar, for the gulf that separates the archan­
gel from the caterpillar is finite, while the gulf between
God and the archangel is infinite (76).
Two Kingdoms Are at W ar
Although God is infinitely greater, Satan does have a kingdom.
He rules over the angels who rebelled with him and over all human
beings who are not in Christ. There is no neutral ground between
these two kingdoms. We may sometimes have difficulty knowing
just who is on the Lord's side. But God never has that problem.
"The Lord knoweth them that are His" (2 Timothy 2:9). The
Spiritual Warfare 177
kingdoms are as different as darkness and light:
Giving thanks unto the Father, Which hath made us meet
to be partakers of the inheritance of the saints in light;
Who hath delivered us from the power of darkness, and
hath translated us into the kingdom of His dear Son
(Colossians 1:12,13).
A believer may be a "babe" (1 Corinthians 3:1); he may be
"weak" (Romans 15:1); he may be a wounded soldier (Hebrews
12:12)—but he is nevertheless in the kingdom of the "dear Son,"
under His protection. His kingdom is in us, and we are in His
kingdom. Demons cannot inhabit those who are in the kingdom of
the Lord; they would first have to conquer the King!
How Can We Be Always Victorious?
The Bible is our spiritual military manual. Manuals used in
human warfare cannot promise victory always; the Word of God
guarantees victory to those who obey its instructions.
The history of Israel is the story of warfare, victories, and some
defeats; "these things were written for our examples" (1 Corin­
thians 10:6). God told them to go in and possess the promised
land. As long as they were obedient, no power could stop them.
God has not told us to possess a land physically; He has told us to
"go into all the world and preach the gospel to every creature"
(Mark 16:15). He has also told us to possess our personal land in
discipleship, "perfecting holiness in the fear of God" (2 Corin­
thians 7:1). Both of these aspects of Christian living involve
power encounters. As we are obedient, Jesus gives victory. It is
"not by might, nor by power, but by my Spirit, saith the Lord"
(Zechariah 4:6).
One of the main reasons that many believers have avoided power
encounters is that they fear evil spirits. Many times Jesus greeted
His disciples with the encouraging words, "Fear not." The reason
178 Power Encounter
we do not have to fear is that "God hath not given us the spirit of
fear, but of power" (2 Timothy 1:7). The Word of God shows us
how to overcome Satan and his forces in every encounter. Jesus
said that man shall live by every word of God (Luke 4:4); the
Bible has given us information, and the Spirit gives power for
victory always. There are three principles that will guarantee
victory:
1. KNOW YOUR LEADER-and follow him faithfully.
2. KNOW THE ENEMY—and give him no ground.
3. KNOW YOUR W EAPONS-and use them in the
power of the Spirit.
KNOW YOUR LEADER
Knowing God is the absolutely most important thing in your
entire life. Jesus prayed, "And this is life eternal, that they might
know Thee, the only true God and Jesus Christ Whom Thou hast
sent" (John 17:3). Daniel was given the revelation of unusual
spritual conflict, with the assurance that "the people that do know
their God shall be strong and do exploits" (11:32).
This knowledge is more than knowledge about God. As impor­
tant as that is, it does not guarantee spiritual power. To know God
in the Biblical sense is to have a personal intimate relationship
with Him. J. I. Packer wrote:
A simple Bible-reader and sermon-hearer who is full of
the Holy Ghost will develop a far deeper acquaintance
with His God and Saviour than more learned men who are
content with being theologically correct (34).
Jesus Is Our Commander-in-Chief
As Joshua prepared for the conquest of Jericho, he saw a man
standing with his sword drawn. Joshua immediately asked, "Art
Spiritual Warfare 179
thou for us or for our adversary?"
"Nay, but as captain of the Lord's host am I now come" was the
man's reply (Joshua 5:14). Joshua was a spiritual man; he knew
the Lord was "captain" over Israel and he worshiped Him.
Hebrews 2:10 identifies Jesus as "Captain of [our] Salvation";
our first duty is submission to Him. He said, "If ye love Me, keep
My commandments" (John 14:15). The regiments with the
greatest victories are those with the strictest discipline.
Keep Your Eyes on Jesus
The way to know your Leader is to keep your eyes on Him. I
believe it can be Scripturally maintained that the only way a
believer can ever be defeated is by taking his eyes off Jesus. We
are saved by faith, we live by faith, and faith is the victory that
overcomes the world (1 John 5:4). How can we keep our faith
strong? Hebrews 12:2 tells us: "Looking unto Jesus who is the
Author and Finisher of our faith."
King Jehoshaphat knew that Israel seemed doomed to defeat, but
he prayed: "O our God . . . we have no might against this great
company that cometh against us; neither know we what to do, but
our eyes are upon thee" (2 Chronicles 20:12). God gave Israel
overwhelming victory.
As long as Peter kept his eyes on Jesus, he walked on the water.
When his attention was distracted by the waves, he began to sink
(Matthew 14:39). We keep our eyes on Jesus by prayer and by
meditating in His Word day and night.
Our Captain Has Defeated Satan
Jesus is "touched with the feeling of our infirmities" for He was
"tempted in all points like as we are, yet without sin" (Hebrews
4:15). Satan put all his ingenuity and power into the temptation
of our Lord, but Jesus totally overcame him (Luke 4:1-16).
Jesus is our Example in enduring hardness as soldiers. In order
180 Power Encounter
to become our Leader, He had to taste death for every man
(Hebrews 2:9,10). He agonized in prayer; Hebrews 5:7-9
describes His travail:
Who in the days of His flesh when he had offered up
prayers and supplications with strong crying and tears
unto Him that was able to save Him from death, and was
heard in that He feared. Though He were a Son, yet
learned He obedience by the things which He suffered.
And being made perfect, he became the Author of eternal
salvation unto all that obey Him.
Jesus was not "made perfect" in the sense of having imperfection
prior to that time, but in the sense of completing His work.
The Cross was Satan's Defeat
What Satan thought was his eminent victory proved to be his
colossal blunder. Satan thought he had won when he saw Jesus on
the cross. God had allowed Satan to do his absolute worst against
Jesus. Then on the third day, Jesus arose, "having spoiled
principalities and powers, He made a show of them openly,
triumphing over them in it" (Colossians 2:15). The NIV says,
"Having disarmed the powers and authorities, He made a public
spectacle of them, triumphing over them by the Cross." Phillips
translation says, "Having drawn the sting of all the powers ranged
against us, he exposed them, shattered, empty and defeated, in His
final glorious triumphant act!" A trustworthy leader He is!
He Gave Us the Same Power
Our great Captain ascended back to heaven. Before going, He
promised to send the Holy Spirit Who would give us power to do
the same works He had done, and even greater in scope (John
14:12). On the day of Pentecost, Peter announced that Jesus,
Spiritual Warfare 181
"being by the right hand of God exalted, and having received of the
Father the promise of the Holy Ghost, He hath shed forth this
which ye now see and hear" (Acts 2:33).
Armed with the power of the Holy Spirit, the Church marched
through the land, preaching the Good News of the Gospel. Signs
and wonders confirmed the Word, and they were an invincible
army. God has never recalled that power; it is for us today.
KNOW THE ENEMY
We know that our enemies are the world, the flesh, and the devil.
Chapter 7 has shown God's provision for the believer to live in
victory; it deals mainly with the warfare with the flesh, the world,
and sin. Here we are dealing mainly with the believer's warfare
against Satan and demons.
Those who are saying that Christians can be inhabited by demons
have failed to see the definite distinction between the flesh and
demons. Ensign, for example, says that for a Christian to be
inhabited by demons would present no greater problem than for a
Christian to sin (143). We must get the Scriptural distinction
between the flesh and demons.
Distinction Between "Flesh" and Demons
Scripture is clear that believers will have the flesh until the
resurrection. Flesh is not in itself sinful. The NIV translates sarx
(flesh) "sinful nature" (Galatians 5:16-19). It is the aspect of
human nature that makes a believer susceptible to sin, but it
cannot make the beliver sin. Romans 6 shows us the way to
reckon ourselves dead to sin; when we fail to do so, we get into the
dilemma of Romans 7. Romans 8 then shows the path to Spiritled living as "more than conquerors" (37). The Epistles abound
with teaching about keeping the flesh crucified, but they give no
instruction about casting demons out of believers. Let us note the
definite distinctions:
182 Power Encounter
Flesh
Not removed at time
of new birth
Part of human personality
To be crucified
Not evil in itself
Makes it possible for
believer to sin
Internal
Demons
Removed prior to or at time of
new birth
An alien personality
To be cast out
Totally evil
If inside, would make it impossi­
ble for one not to sin
External
Here we are dealing with Satan and his evil forces. We need to
know the enemy's strategies so that we can defeat him. We must
be alert. David Watson has quoted Richard Lovelace in words of
admonition:
Much of the church's warfare today is fought by blind­
folded soldiers who cannot see the forces ranged against
them, who are buffeted by invisible opponents and
respond by striking one another (123).
A good soldier learns the ways of the enemy. The Word of God
tells us all we need to know about him. Satan is the ultimate
epitome of all that is bad. Jesus summarized his character: "He
was a murderer from the beginning . . . . When he speaketh a lie,
he speaketh of his own for he is a liar and the father of it" (John
8:44). Satan's destiny is clearly stated: "The Devil that deceived
them was cast into the lake of fire and brimstone . . . and shall be
tormented day and night for ever and ever" (Revelation 20:10).
Satan's Hierarchy of Evil Angels
For we wrestle not against flesh and blood, but against
principalities, against powers, against the rulers of the
darkness of this world, against spiritual wickedness in
high places (Ephesians 6:12).
Spiritual Warfare 183
It is possible that four terms represent a hierarchy of evil spirits.
The "principalities" may be second only to Satan in power. They
are "rulers" (NIV) over territories, such as the "prince of Persia"
(Daniel 10:13-21).
Those in the second group are called "powers" or "authorities"
(NIV). They probably work directly under the "princes."
The third listing, "rulers of darkness of this world," may refer
particularly to those spirits whose main task is to infiltrate
culture—political, economic, social, and educational—in such a
way as to blind men to the light of God. The emphasis is on
darkness; the NIV has "the powers of this dark world," and the
NASV has "world forces of this darkness."
The fourth group are "spiritual forces of wickedness in the
heavenly realms" (NIV). Satan and his angels were cast down
from the "third heaven" where God's throne is (2 Corinthians
12:2). He is still "the prince of the power of the air" (Ephesians
2:2), and his forces move above and about us.
The Enemy's Tactics
Our military manual, the Bible, has described Satan's tactics and
how they can be foiled. We must remember that he is far more
clever than human beings are apart from the power and wisdom of
God. We rely on the Word and the Spirit. Paul said, "We are not
ignorant of his devices" (2 Corinthians 2:11). If we stay in touch
with our Commander, He will reveal the enemy's schemes to us
ahead of time—as he told Elisha what Ben-hadad was planning (2
Kings 6:8-12). To be forewarned is to be forearmed.
The "Firing Line"
Satan often deploys his strongest warriors and heaviest artillery
where God is moving in unusual power. Jesus' ministry provoked
Satan to tremendous activity. The early church experienced
intense warfare with Satan and demons. In the last days, there will
184 Power Encounter
be unprecedented attacks by Satan (Revelation 12:12).
Rarely have I experienced a power encounter of the intensity that
came early one morning several years ago. Awakened from a
sound sleep, I immediately knew that powers of darkness were in
the room. I felt heavy pressure and temporary panic. My vocal
organs seemed paralyzed; I was in a fierce battle with demons.
Finally I was able to say, "Jesus!" As I began to quote the Word,
1could sense that the evil spirits were slowly moving out until they
were completely gone. Later that day I realized the significance of
the unusual attack. Many of us had been praying, with some
fasting, for a spiritual revival at Central Bible College. That
morning in Chapel was the beginning of a week of extraordinary
moving of God among us, with many deep and lasting victories.
Satan Harasses Believers
A "messenger of Satan" was allowed to "buffet" Paul (2 Corin­
thians 12:7). We do not know what the "thorn in the flesh" was;
we do know that it was something humiliating, to keep Paul from
being "exalted above measure" over the great revelations God had
given him. It is clear that the "thorn" was not a demon inside Paul.
When the Lord refused to remove the thorn, Paul said that he
would "glory" in it (9). He would not glory in having a demon.
Satan is sometimes permitted to surround believers with trouble
and turmoil. Being "the prince of the power of the air" (Ephesians
2:2), he can attack us from every side. Paul said, "We are
troubled on every side, yet not distressed; we are perplexed but not
in despair" (2 Corinthians 4:8). We can all say, "If it had not been
for the Lord on our side," we would have been destroyed (Psalm
124:1-3). He is on our side, and no enemy can defeat us!
We agree with Peter Wagner that "the devil has power to attack
us, and that is why we are susceptible to his attacks even if we
may be Christians" (62). His attacks on the believer, however, are
external, as in the case of Job and of Paul.
Spiritual Warfare 185
Satan Tries to Deceive the Elect
He approaches believers with things that might be very appealing
to them. He "is transformed into an angel o f light" (2 Corinthians
11:14); he can perform miracles (Revelation 13:13-15). He sends
"seducing spirits" with false doctrines to cause us to "depart from
the faith" (1 Timothy 4:1). The heretical teachings always have
very attractive truth, concealing a bit of error. We must "try the
spirits" to see if they are of God (1 John 4:1); they cannot deceive
the sincere believer who is being obedient to the Word (John 7:17).
Satan sometimes gives bad advice through good people. Peter
was not aware that he was motivated by Satan when he advised
Jesus not to talk about having to "be killed." Jesus spoke to the
source by saying, "Get thee behind me, Satan" (Matthew 16:23).
Did Peter have a demon in his body or in his mind? No. If he had,
Jesus would have cast the demon out. Satan had communicated to
Peter an idea that seemed right to him, just as he tries to do to all
of us. We must judge advice, even from Christians, by the Word.
Satan's Most Subtle Tactic
Satan's most strenuous attacks are against those who are most
committed to Christ. He tries to get them so busy doing the work
of the Lord that they neglect the Lord Himself. Gradually they
lose touch with Him, depending more and more on the arm of
flesh. The Christian who is too busy to spend regular time in
prayer and the Word is too busy; he is on a downward skid that
will eventually jeopardize his salvation (Romans 8:13).
What Satan Cannot Do
Satan cannot read our minds. C. S. Lovett has given some
excellent advice concerning dealing with the devil, but he is
unscriptural when he says that Satan knows the "complete
panorama of our thoughts" (53). Satan is not omniscient. Lovett
186 Power Encounter
also overestimates Satan's power when he writes of a "Satancontrolled Christian" (43). A Satan-controlled person is the
opposite of a Christian!
Some who say that demons can inhabit Christians say that
location does not matter. Speaking of believers, Ed Murphy has
written: "The exact location of these attached demons is not
always as important as some believe it to be." He goes on to say
that "demons can slip in and out of the more severely demonized,
almost at will" (6). Marguerite Shuster says that there is no
difference between "outer attack and inner control" (189). These
statements have no Scriptural basis whatsoever.
Neither Satan nor his demons can invade the believer. They can
tempt and attack, but always from the outside. These external
attacks can never rob us of spiritual victory. John was speaking
of demons when he wrote, "Ye have overcome them, for greater is
he that is in you than he that is in the world" (1 John 4:4). This
verse would make no sense at all if demons could invade believers.
Jesus made clear that a demon cannot inhabit a Christian. Jesus
will not come into a house where a demon is. He will first bind
"the strong man" and cast him out (Matthew 12:29), and then He
will come in to abide. John L. Nevius, a Presbyterian missionary
in China for 39 years has recorded many cases of demon posses­
sion, but never among Christians. He said that demons did not
want to stay in the presence of true Christians (289,290).
THE CHRISTIAN SOLDIER'S ARMOR
"Wherefore take unto you the whole armor of God, that ye may
be able to withstand in the evil day, and having done all to stand"
(Ephesians 6:13). God has provided for the complete protection
of His warriors, head to toe. The only part of the body not
covered is the back, for He does not intend that His soldiers turn
and run, but rather resist the devil so that he flees (James 4:7).
Ephesians 6:14-18 lists all of the parts of the armor.
Spiritual Warfare 187
The Girdle of Truth (6:14)
The Roman soldier's belt held everything together and in place.
God's Truth is basic to everything in the Christian's armor. The
world-system has no absolute authority for Truth; pragmatism
says, "Truth is whatever works for you," thus making it existen­
tial. Christians rest on absolute Truth. The Bible is Truth written
(John 17:17); Jesus is Truth living (John 14:6). The belt of Truth
will keep us free (John 8:32), and it will protect us from false
doctrine. The Word holds everything together for the "people of
Truth."
The Breastplate of Righteousness (6:14)
Covering the heart is righteousness—a right relationship with
God and with man. It is not our righteousness (Isaiah 64:6), but
His. Christ is our Righteousness (1 Corinthians 1:30).
Because we have positional righteousness, we are enabled to live
righteously (Titus 2:12). Sin can bring defeat, both in the life of
an individual and in the life of a church. Achan's sin brought
defeat and death (Joshua 7). Ananias' and Sapphira's sin caused
them to lose Christ and eternal life; it also had to be removed from
the church (Acts 5:1-12). The way to keep our breastplate in
place and intact is to walk in the Light, confessing any known sin
and trusting the blood to cleanse us (1 John 1:7-9).
The Shoes of Peace (6:15)
We are to have our "feet shod with the preparation of the gospel
of peace" (Ephesians 6:15). Isaiah described the feet so shod:
"How beautiful upon the mountains are the feet of him that
bringeth good tidings, that publisheth peace" (52:7). Paul wrote
this from a Roman prison. He may have been thinking of the
sturdy boots worn by his guards, or he may have had in mind the
sandals worn on the battlefield. The heavy sandal worn by the
188 Power Encounter
Roman soldier provided both mobility and protection.
The significance of the believer's shoes is the urgency to get the
gospel of peace to every creature. We are heralds of the Prince of
Peace, moving fearlessly into enemy-held territory, with the
ministry of reconciliation (2 Corinthians 5:18-20). Jesus told the
Seventy: "Behold, I give unto you power to tread on serpents and
scorpions, and over all the power of the enemy; and nothing shall
by any means hurt you" (Luke 10:19). As we go, delivering
captives, we can walk safely across Satan's mines and
booby-traps; God will "bruise Satan under our feet" (Romans
16:20).
The Shield of Faith (6:16)
We are admonished, "Above all, taking the shield of faith,
wherewith ye shall be able to quench all the fiery darts of the
wicked." We can do nothing in spiritual warfare without faith
(Hebrews 11:6).
Paul probably had in mind the shield carried by the Roman
legates into battle. It was large and oblong, providing complete
protection for the whole body except the back. When soldiers
stood side by side, their shields formed a solid wall of defense.
Fiery darts hitting the shield would either be snuffed out by the
impact or would fall harmless to the ground.
One reason that many today are teaching that Christians need to
have demons cast out of them is that they do not have a Biblical
understanding of the nature of faith We are saved by grace
through faith (Ephesians 2:8); this faith is not an intellectual
acquiescence to a creed. "The devils also believe and tremble"
(James 2:19). Biblical faith is not mental assent or decision; it is
essentially spiritual. Charles S. Price has written about a common
mistake concerning faith:
We have made faith a condition of mind, when it is a
divinely imparted grace of the hear t. . . . Faith can be
Spiritual Warfare 189
received only as it is imparted to the heart, by God
Himself . . . . We have formed the habit of trying to
appropriate by belief, forgetting that belief is a mental
quality. But faith is spiritual, and its power is irresistible
when it is the faith of God (9-11).
Corrie ten Boom said that "when the Lord gives us His faith, it
is eternity faith' that never wavers. Where He sends us, then He
gives us strength to obey" (64). Faith comes by hearing and
hearing by the Word of God. The way to keep our shields in good
condition is to live "by every Word of God" (Luke 4:4) and pray
always.
The Helmet of Salvation (6:17)
Salvation is for the whole man, but the emphasis here is on the
head, which is the seat of control for the whole body. In describ­
ing the pulling down of Satan's strongholds, Paul showed the
necessity of bringing mental faculties under the control of Christ:
"Casting down imaginations . . . and bringing into captivity every
thought to the obedience of Christ" (2 Corinthians 10:5). We can
keep our helmet of salvation securely buckled on as we fill our
minds with the Word and prayer.
THE WEAPONS OF OUR WARFARE
There are many weapons in God's armory, each one unique and
essential. In The Living Bible, Kenneth Taylor has paraphrased
Paul's description of their effectiveness:
It is true that I am an ordinary weak human being, but I
don't use human plans and methods to win my battles. I
use God's mighty weapons, not those made by men, to
knock down the devil's strongholds. These weapons can
break down every proud argument against God and every
190 Power Encounter
wall that can be built to keep men from finding Him.
With these weapons I can capture rebels and bring them
back to God, and change them into men whose heart's
desire is obedience to Christ (2 Corinthians 10:2-5).
The Sword of the Spirit (6:17)
Our sword, "which is the Word of God" is listed as both armor
and weapon. Jesus overcame every thrust of Satan with the Word
(Luke 4:1-14). The anointing of the Spirit makes the Word
effective. Martin Luther expressed the power of the Word in "A
Mighty Fortress is Our God":
And though this world with devils filled,
Should threaten to undo us,
We will not fear for God hath willed
His Truth to triumph through us.
The prince of darkness grim
We tremble not for him;
His rage we can endure,
For lo! his doom is sure,
One little word shall fell him.
That word above all earthly powers
No thanks to them abideth;
The Spirit and the gifts are ours
Through Him Who with us sideth.
Prayer Is a Weapon
Prayer, our basic "all-purpose" weapon, is listed immediately
following the panoply of the armor: "Praying always with all
prayer and supplication in the Spirit" (Ephesians 6:18). Every
kind of prayer is valuable, but "spiritual warfare" praying brings
the greatest, most far-reaching victories.
Elijah shut the heavens and then opened them with "effectual
Spiritual Warfare 191
fervent prayer" (James 4:16,17). Moses saved a nation from
destruction with his prayer of intercession (Exodus 30:32). Daniel
prayed until the "prince of Persia" was overcome by Michael and
Gabriel (Daniel 10:12,13). Jesus prayed with "strong crying and
tears" (Hebrews 5:7), and then proceeded to the battle that
defeated Satan for all time. Paul agonized as in the pains of
childbirth for "his children" in the Lord (Galatians 4:9). Thank
God for those who have prayed thus for us\
Our whole lives need to be bathed in prayer. Prayer links us with
the omnipotence of God (Jeremiah 33:3). Why is it at times hard
to pray? It is because Satan fights this weapon more than any
other. He knows that our prayer opens the way for God to move,
and he knows that "the finger of God" is more powerful than his
forces (Luke 11:20). Prayer moves the "everlasting arms" of God
(Deuteronomy 33:27), and enables us to take authority over the
demonic forces. Weary warriors, do not faint (Luke 18:1); "they
that wait upon the Lord shall renew their strength" (Isaiah 40:31).
Prayer with fasting is required for some battles. Jesus evidently
found it necessary at times to fast, for He said that some demons
can be cast out only through prayer and fasting (Matthew 17:21).
Praise is a form of prayer that is very effective in gaining
victory. God told Jehoshaphat to let singers march in front of the
army; as they praised the Lord in the beauty o f holiness, God
struck the enemy forces until they were all dead (2 Chronicles
20:21-24).
The Name of Jesus Is a Weapon
The Name of Jesus is never to be used as a magical talisman, as
the seven sons of Sceva learned (Acts 19:14-16). However, our
Lord has told us to use His Name. In that Name, and in no other
name, we find: salvation (Acts 4:12); healing (Acts 3:6); justifica­
tion (1 Corinthians 6:11); and the gift of the Holy Spirit (John
14:26). In His Name we preach (Acts 8:12), pray (John
14:13,14), cast out demons (Mark 16:17; Acts 16:18), discipline
192 Power Encounter
the erring saint (1 Corinthians 5:3,4), and rejoice when we are
persecuted for it (Acts 5:41; Matthew 5:41).
Paul admonished Timothy that in order to "war a good warfare,"
he should keep "a good conscience" (1 Timothy 1:18,19). When
the Accuser (Revelation 12:10) attacks us, we can use this weapon
to silence him. We can say with Paul, "Herein do I exercise
myself, to have always a conscience void of offense toward God
and toward man" (Acts 24:16). John told us that "if our heart
condemn us not, then have we confidence toward God" (1 John
3:21). We keep a good conscience by doing nothing that we are
doubtful about (Romans 14:21) and by doing God's will as He
reveals it (Romans 12:1,2).
Spiritual Gifts Are Weapons
Pentecostals definitely do not have a monopoly on the power of
the Holy Spirit; missiologists, however, have acknowledged that
Pentecostals are more ready to trust the Holy Spirit in power
encounters. Arthur Glasser, a highly respected Presbyterian
missionary, said:
The Pentecostals were willing to tackle the "dark side of
the soul" and challenge the growing phenomenon of
occultism, Satan worship, and demon possession.
Whereas, IFMA people and other non-charismatic
evangelicals (particularly the Baptists!) had found it
relatively easy to expose the extravagance of the oc­
casional charlatan, they were silenced in the presence of
the Pentecostals' serious confrontation of the hard realities
of the spirit world. Here was a spirituality which could
not be ignored (Burgess 291).
The manifestations of the Holy Spirit (1 Corinthians 12:8-10)
both edify saints and disarm Satan. The gift of prophecy brings
sinners to repentance (1 Corinthians 14:25); Peter's "word of
Spiritual Warfare 193
knowledge" to Ananias resulted in the salvation of multitudes and
the healing of all who came (Acts 5:12-16). The "word of
wisdom" by James prevented Satan's plot to divide the Church
(Acts 15:28). Praying in the Spirit is both armor (Eph. 6:18) and
weapon. When Paul said, "I will pray with the Spirit," he was
speaking of praying in tongues (1 Corinthians 14:14,15). In
Marching Orders for the End Time, Corrie ten Boom tells of the
value of praying in tongues:
A missionary in China had to endure brainwashing. He
resisted and fought against it, but the moment came when
he felt he was at the end of his strength. Then he started
to pray in tongues. That fellowship with the Lord in
absolute relaxation, was his salvation. The enemy could
not influence his mind any longer (33).
The gifts of healings and working of miracles destroy the works
of the devil (Acts 10:38). The gift of discerning of spirits exposes
demons so that the believer can cast them out of those who are
bound. Duffield comments, "Discernment should not only detect
demons, but also detect when there are no demons" (492).
The Fruit of the Spirit
All the gracious fruit produced by the Holy Spirit (Galatians
5:22,23) are weapons against Satan. Two in particular are
extremely effective in warfare. Love compels us to go into his
camp and set captives free. The fruit of the Spirit and the gifts of
the Spirit are mutually conducive. The Joy of the Lord is our
strength (Nehemiah 8:10).
194 Power Encounter
OUR PROTECTION
The Indwelling Holy Spirit
Every Christian receives the Spirit at salvation (Romans 8:11).
Some teach that the Holy Spirit is only in the spirit of the believer
thus protecting him from demon possession. They say, however,
that the body, mind, will, and emotions are subject to being
inhabited by one or more demons. Paul would again say, "What?
Know ye not that your body is the temple of the Holy Ghost which
is in you?" (1 Corinthians 6:19). As Richard Dobbins has
carefully explained, for the Holy Spirit to cohabit with an evil
spirit would be to do what He expressly forbids us to do (28-31).
We are forbidden to be unequally yoked, because the temple of
God has no agreement with idols (2 Corinthians 6:14-16).
The Holy Spirit is the Spirit of Adoption (Romans 8:15). The
Spirit of Adoption does not guarantee that the flesh is removed,
nor that the believer cannot have diseases. We already have our
adoption so that we belong to God—spirit, soul, and body. Yet,
we wait for "the adoption, the redemption of our body" (23). That
is why a believer can have physical diseases.
C. Fred Dickason has used cancer as an analogy, to prove that a
believer could have a demon inside him. He states correctly that
the Bible does not say that a Christian can have cancer, and yet
Christians do have cancer. He then says that the fact that the
Bible does not say that a believer can have demons is no sign that
they cannot (148). This is an "argument from silence," which is
not valid; but his analogy also is flawed. Cancer is included in
diseases, and diseases are not evil and sinful in themselves.
Demons are evil and are not included in anything that Scripture
allows for believers.
Christ in You and You in Christ
Christ in you, the hope of glory" is ample protection (Colossians
Spiritual Warfare 195
1:27). Evil spirits are repelled by His presence. The Christian is
"in Christ." To be in Christ is to have the protection of His blood.
Corrie ten Boom wrote, "Why does Satan hate the blood? It
reminds him of his defeat on Calvary by the death of Jesus, Who
gave His blood for us." Just as the blood of the lamb provided
protection against the death angel (Exodus 12:13), so the blood of
Jesus is an impenetrable barrier against the intrusion of evil spirits.
We "cannot drink the cup of the Lord and the cup of devils," nor
can we "be partakers of the Lord's table and of the table of devils"
(1 Corinthians 10:21).
If the indwelling Holy Spirit and the blood of Jesus were not
adequate protection against being inhabited by demons, then all of
us would be vulnerable and in danger constantly. Thank God, His
provision is more than enough!
OUR PRESENT ASSIGNMENT IN WARFARE
Each of us has a strategic place in the army of the Lord. What
we are doing is more important than any other kind of human
activity in the universe. We are making a difference for eternity!
We must "have no fellowship with the unfruitful works of
darkness but rather reprove them" (Ephesians 5:11). We must
avoid, and guard our children against, the occult in every form.
God has not called us to "whip the devil." Our Lord Jesus has
already done that. Our assignment is twofold: (1) to go into all the
world and spread the Good News that the ultimate battle is won
(Matthew 28:18-20); (2) to "fight the good fight of faith" (1
Timothy 6:12). The war is not over until Satan and all his
followers are cast into the lake of fire. We must fight for our
families, our churches, and our world—by prayer and the Word.
Jesus defeated Satan in the finished work of Calvary, publicly
humiliating him and all his evil forces. All the captives can go
free! As we carry the gospel, He has promised to provide all the
power and protection needed as long as we obey Him. We are
"more than conquerors through Him that loved us" (Romans 8:37).
196 Power Encounter
BIBLIOGRAPHY
Dickason, C. Fred. Demon Possession and the Christian.
Chicago: Moody Press, 1987.
Dobbins, Richard D. Can A Christian Be Demon Possessed?
Akron, OH: Emerge Ministries, 1985.
Ensign, Grayson H. and Ed Howe. Bothered? Bewildered?
Bewitched? Amarillo, TX: Recovery Publications, 1984.
Harper, Michael. Spiritual Warfare. Watchung, NJ: Charisma
Books, 1970.
Lewis, C. S. The Screwtape Letters in The Best ofC. S.. Lewis.
Washington, D.C.: Canon Press, 1969.
Lovett, C. S. Dealing With Demons. Baldwin Park, CA:
Personal Christianity Chapel, 1967.
McClung, L. Grant, Jr. "Exorcism." Dictionary o f Pentecostal
and Charismatic Movements. Eds. Stanley M. Burgess
and Gary B. McGee. Grand Rapids: Zondervan Publish­
ing Co., 1988.
Murphy, Ed. "We Are at War." Unpublished paper read at the
Symposium on Power Encounter, Pasadena, CA; Fuller
Theological Seminary, December 1988.
Nevius, John L. Demon Possession. Grand Rapids: Eerdmans,
1894.
Packer, J. I. Knowing God. Downers Grove, IL: InterVarsity
Press, 1973.
Price, Charles S. The Real Faith. Plainfield, NJ: Logos Interna­
tional, 1940.
Shuster, Marguerite. Power, Pathology, Paradox: the Dynamics
o f Evil and Good. Grand Rapids: The Academie, 1987.
Ten Boom, Corrie. Marching Orders for the End Battle. Fort
Wash., PA: Christian Literature Crusade, 1969.
Thompson, Glenn. "Victory in Vera Cruz." Pentecostal Evangel,
April 10, 1988.
Tozer, A. W. The Knowledge o f the Holy. San Francisco: Harper
and Row, 1961.
Spiritual Warfare 197
Wagner, C. Peter. "Yes, the Devil Can Harm Christians."
Christian Life, June 1985.
Watson, David. Called and Committed. Wheaton, IL: Harold
Shaw Publishers, 1982.
Williams, Morris. "The Battle for Men's Minds." Pentecostal
Evangel, June 1, 1986.
CHAPTER TEN
GENERATION CURSES, STRONGHOLDS,
BINDING AND LOOSING,
DELIVERANCE MINISTRY
ENCOUNTERING “GENERATION CURSE”
An earnest young lady approached her pastor prior to the
Sunday morning worship service: “Pastor, would you pray for
me?” He said he would and asked if there was something of
particular concern.
“Yes,” she replied, “I need deliverance from an ancestral curse.”
“No,” the pastor assured her, “you do not have an ancestral
curse.”
“But, pastor, you don’t understand,” she continued, “my dad had
a violent temper, and now I am also bothered by a bad temper.”
The godly pastor explained that although she was reacting as her
father had, it was learned behavior, and that the teaching of
“ancestral curse” is not Scriptural. He reminded her that
“outbursts of wrath” are one of the works of the flesh and that the
Holy Spirit gives her power to overcome it (Galatians 5:16,20).
The young lady was relieved and happy as the Truth set her free.
The Power of Parental Influence
When we ponder parental influence, we understand why some
believe people can be victims of “ancestral curses.” It is difficult
to overestimate the power of parental example. The primal
chance to shape the character of a new human being is an
inestimable privilege and an awesome responsibility. Parents can
make a home a place of happiness and peace or “a living hell.”
God’s Word gives both instructions and examples. In the Old
Generation Curses and Deliverance 199
Testament He commanded His people to teach His Word to their
children diligently and daily (Deuteronomy 6:7-9). Paul wrote:
“Fathers, provoke not your children to wrath, but bring them up
in the nurture and admonition of the Lord” (Ephesians 6:4).
Fathers are given the main leadership and responsibility. God
said of Abraham, “I know him, that he will command his children
and his household after him, and they shall keep the way of the
Lord” (Genesis 18:19). Conversely, we see David who was “a
man after God’s own heart” but too busy and too indulgent to
discipline his sons (1 Kings 1:6). He lived to experience the bitter
sorrow of a rebellious son’s untimely death. Only a loving parent
can fully empathize with David’s lament: “O my son Absalom!
My son Absalom! Would God I had died for thee. O Absalom my
son, my son!” (2 Samuel 18:33).
M others also wield tremendous influence. Paul congratulated
Timothy for “the genuine faith that is in you, which dwelt first in
your grandmother Lois and your mother Eunice” (2 Timothy 1:5).
By contrast, we see a young woman who could be considered
under a “generation curse,” i f such were possible. Her dancing
was so alluring that her step-father, Herod the tetrarch, promised
her anything she desired. We read the tragic results:
And she, being before instructed of her mother, said,
“Give me here John Baptist’s head in a charger. . . . And
his head was brought in a charger and given to the
damsel; and she brought it to her mother (Matthew 14:
8, 11).
The Difference Between “Influence” and “Curse”
Since the term, “generation curse” is not in the Bible, we must
ascertain its meaning by literary usage. According to Webster, a
“generation” is “a single step in the line of descent from an
ancestor; the average span of time between the birth of parents and
the birth of their children” (348). In the same source, we learn that
200 Power Encounter
a “curse” is “a prayer or invocation for harm or injury to come
upon one; the evil that comes as if in response to imprecation or
retribution; to call on divine or supernatural power to send injury
upon someone” (204).
We readily see that a new factor has entered the equation when
the term “curse” is understood. Either God or Satan has been
invoked and is somehow involved in “harm or injury” upon the
victim. Those under “generation curses” would be bom already
destined to commit certain sins, dominated by a force beyond
human control. This is a different realm from mere parental
influence, requiring some sort of intervention by a power greater
than the force of the “curse.” From this proposed scenario has
come the teaching of “generation curses” and the “ministry” of
“breaking curses.”
The Popular Appeal of the “G C ” Theory
There are many reasons for the popularity of the “generation
curse” concept. An obvious one is the reluctance of most humans
to take blame for their wrongdoing. Psychological theories have
convinced many people they are not really sinners, but rather
victims of society in general and parents in particular.
Most of those who teach the “GC” concept also claim to be able
to “break curses” for those who come forward in their meetings.
In an age of instant “everything,” the promise of quick moral
transformation is appealing.
If the “GC” teaching is true, then every believer should be
involved in getting curses broken. I intend to show it is not true
and why it is not true. Every doctrine must stand the test of God’s
plumbline : “To the law and to the testimony! If they do not speak
according to this W ord, it is because there is no light in them”
(Isaiah 8:20, emphasis mine). The Word of God is T ruth-inerrant,
immutable, and absolute (2 Timothy 3:16-17). We will examine
the “GC” theory by the Word.
Generation Curses and Deliverance 201
IS TH E “GC” THEORY SCRIPTURAL?
Most “Generation Curse” teachers start their Scriptural basis
with Exodus 20:5-6. In order to prove their point, they then make
iniquity a specialized category of transgression. God said:
You shall not bow down to them (images) nor serve them
For I the Lord your God am a jealous God, visiting the
iniquity of the fathers upon the children to the third and
fourth generations of those who hate Me, but showing
mercy to thousands, to those who love Me and keep My
commandments (emphasis mine.).
Is “iniquity” a unique sin?
“GC” advocates arbitrarily treat the term “iniquity” as a
synonym for “generation curse,” implying that iniquity is a unique
sin. In Break the Generation Curse, Part I, Marilyn Hickey has
written, “You can come under a curse for which you are not
responsible but have inherited”(15). She bases much of her
argument on the use of the term iniquity, making it a special kind
of sin: “If a sin is repeatedly committed, it becomes an iniquity
which can be passed down through the bloodline”; the “curse of
family iniquities passes on through your blood” (BGC, Part II,
12,50, emphasis mine).
Is “iniquity” a special category of “sin”? Not at all. The
Biblical languages have a number of terms to express wrongdoing,
but all of them mean “sin.” Parallelism and repetition are common
features in the Scriptures: “I acknowledge my sin and my iniquity
have I not hid” (Psalm 32:5, emphasis mine); “And their sins and
iniquities will I remember no more” (Hebrews 10:17, emphasis
mine). Luke 13:27 shows all sinners are “workers of iniquity.”
The plain fact is that all iniquity is sin and all sin is iniquity.
202 Power Encounter
W hat God Actually Said in Exodus 20:5-6
No one would need be misled by “GC” teaching if careful
attention is given to exactly what God said. (1) The term, “curse”
is not there. God was warning of his judgm ent on the sin of
idolatry which spawns many other sins. (2) God wanted His
people to know an idolatrous culture would have disastrous impact
on their progeny to the third and fourth generations. 3) The
phrase, “third and fourth” is not to be taken as an exact stopping
point for the results of sin, because each succeeding generation
starts the cycle over again. And-take note-the judgment would
fall only on those who hate God.
“GC” teachers rarely point out that in the same verse, God
promises mercy to a thousand generations of those who love
God. As Paul wrote, “Where sin abounded, grace abounded
much more” (Romans 5:20b).
Is the “Family Bloodline” Cursed?
In addition to trying to make “iniquity“a special kind of sin,
“GC” teachers have attached “family” to it, resulting in one of
their key phrases: “family iniquity. ” They then say iniquity is
passed to persons through the family blood. Here are basic facts
with scriptures for you to pursue further study:
1. The only family totally affected by sin (iniquity) is the human
family. By one man sin entered the world (Romans 5:12). A sa
result of our first parents’ sin, all humans have been bom with a
nature that is inclined to sin (Ephesians 2:3).
2. Every baby is conceived with this sinful nature inherent
(Psalm 51:5), but children are not held accountable until they
personally commit sin. “Sin is not imputed when there is no law”
(Romans 5:13).
Paul describes coming to “the age of
accountability” (Romans 7:9).
3. The only bloodline that is involved with the sinful nature is
that from Adam (Romans 5: 17-19) and Eve (ITimothy 2:14).
Generation Curses and Deliverance 203
“God has made of one blood all nations” (Acts 17:26, emphasis
mine). Human blood may transmit physical diseases, but it cannot
carry spirits or iniquities. A blood transfusion from the vilest
sinner could not defile one; likewise, blood from the most
Christlike saint cannot make one holy.
4.
There is cleansing in the blood o f the last Adam (1
Corinthians 15:45)! By His blood the Church is purchased (Acts
20:28), justified (Romans 5:9), and purified (Hebrews 9:22).
Do “Familiar Spirits” Pass Curses?
Many “GC” teachers say evil spirits can be passed from parents
to children. Teresa Castleman gives the following shocking
instructions for dealing with Christians who have habits from
which they desire deliverance:
In a deliverance session we handle this in the following
manner: Call forth those curses that have been allowed
through the generations by way of a Familiar Spirit-we
break the hold and command in the Name of Jesus that it
flee. We command that it go to dry places and tell the
curse it not be allowed [s/c] to go into any future
generations. Its power and hold is broken forever (25).
Like the “bloodline” theory, this is unscriptural and dangerous
teaching. Though the terms, “family” and “familiar” come from
the same root and are related in meaning, the term, "familiar
spirit” is not associated in Scripture with a human “family.” The
spirit is called “familiar” because a demonized person has been
made “familiar” with evil spirits who give information that could
not be known any other way. In the Old Testament, God
commanded that anyone “who has a familiar spirit shall surely be
put to death” (Leviticus 20:27). In the New Testament believers
are given power to cast familiar spirits out of demonized sinners
who desire deliverance (Mark 16:17; Acts 16:18).
204 Power Encounter
Should One “Disown” Ancestors’ Sins?
Neil Anderson advises believers to say:
As a child of God, I here and now reject and disown all
the sins of my ancestors . . . . I cancel all demonic
working that has been passed on to me from my ancestors
. . . . I now command every familiar spirit that is in or
around me to go to the pit and to remain there until the
Day of Judgment (158).
There are three errors in this statement: (1) You do not own the
sins of your ancestors, so you cannot dis-ovm them; you only own
your sin (Jeremiah 31:30). (2) No demon is in a child of God (1
John 4:4). (3) God has not given us authority to send familiar
spirits to the pit; Jesus Himself sent some into pigs, but not to “the
pit” (Mark 5:13).
Is a “House” a “Generation” ?
In Break the Generation Curse, Part I, Marilyn Hickey says
that since “house” (Gr. oikos) can in some instances be translated
“household,” the term in Matthew 12:43-45 means “generation.”
Then she goes on to say the “house all cleaned up by Jesus” can
describe a person with a generational curse (27).
However, Greek lexicons allow for no such definition of oikos
as used here. In context, “oikos” means the heart of a person, a
dwelling place for either Jesus or Satan. “When an unclean spirit
goes out of a man” (12:43) shows Jesus was speaking not of a
household and not of a generation—but of an individual. The only
house in danger was one that was empty. The “house” that is
occupied by Jesus is in no danger from demons!
Generation Curses and Deliverance 205
The “Sour Grapes and Teeth on Edge” Theory
Israelites had a well-developed “theology of generational curses”:
“the fathers have eaten sour grapes and the children’s teeth are set
on edge” (Ezekiel 18:2; Jeremiah 31:29, emphasis mine). Hickey
uses that saying as explanation for the curse on children (BGC,
Part I, 124). God, however, told His prophets to tell Israel not to
use it! “As I live, says the Lord God, you shall no longer use
this proverb. Behold, all souls are Mine . . . the soul who sins
shall die. The son shall not bear the guilt of the father, nor the
father bear the guilt of the son” (Ezekiel 18:3-4,20, emphasis
mine). Jeremiah wrote, “Every one shall die for his own iniquity;
every man that eateth the sour grape, his teeth shall be set on
edge” (31:30, emphasis mine).
We have discussed the power of parental influence; o f greater
magnitude is the power of individual choice God has given to
every person. The first two children had the same heredity and
heritage. One became the first murderer and the other the first
martyr of faith (Genesis 4:8-16; Hebrews 11:4). We see this same
principle in Israel’s kings (2 Chronicles 28-35). Wicked Ahaz was
the father of godly Hezekiah; his son and grandson, Manasseh and
Amon were idolaters, but Josiah, son of Amon, led a great revival
in Israel.
In a message entitled, “Generation Curse: Is it True?” Pastor
Eddie Gwin showed the fallacious thinking behind the theory. His
words of wisdom brought both heartsearching and comfort:
Your entire lineage may be ungodly; why are you so
different? Because you chose to serve the Lord. Some
of you righteous parents have wayward kids. It is not
your fault! They made the choice (Sermon tape).
Human “free will” is a mystery, but yet a reality. We have to
respect God’s sovereign wisdom in bestowing this gift on every
person. We must never stop praying for unsaved loved ones, and
206 Power Encounter
we must never excuse wrongdoing by calling it a generation curse.
W HO PLACES A “CURSE” ?
One question I have repeatedly asked those who believe in “GC”
teaching is this: If there is a generation curse, who placed the
curse? Most evade the question. Some say, “The parents did,”
but then they realize Scripture never says that. Furthermore, there
is no Scriptural basis for saying Satan places a curse (despite all
the harm he does do). Finally, the answer is: God places the
curse. Then I ask, “Do you think you can break a curse God
placed?” The usual reply is, “I had not thought of it that way
before.”
The solemnizing fact is that God has indeed cursed sin and
sinners (Matthew 25:41). The original curse of Genesis 3 affects
every human being and all of creation (Romans 8:19-23). Some
examples of specific curses placed by God are: Cain (Genesis
4; 11); all who would curse Abraham or his seed (Genesis 12:3);
all Israelites who were guilty of sins enumerated in Deuteronomy
27-28; God-robbers (Malachi 3:9). There are others, but none is
“generational.” No one can break a curse placed by God-except
God Himself! He delights in breaking curses as soon as people
turn to Him in repentance. A prime example is Nineveh (Jonah
3:10).
One of the most beautiful examples of God’s deliverance is that
of Ruth the Moabitess. Because o f the Moabites’ unusual sin,
God had excluded them from Tabernacle worship: “No Moabite
or any of his descendants may enter the assembly of the Lord, even
down to the tenth generation” (Deuteronomy 23:3). That would
include Ruth as well as her great-grandson, David. When Ruth
said, “thy people shall be my people and thy God my God,” she
was accepted as an Israelite (Ruth 1:16-17). She was signally
blessed and placed in the lineage of Christ Jesus (Matthew 1:5)!
God’s chosen people should have known better than to ever use
a “generational curse” excuse for sins. How could they forget
Generation Curses and Deliverance 207
their history recorded in Numbers 22-24? When Balaam tried to
curse God’s people, he could not. He had to tell the frustrated and
furious King Balak, “How shall I curse whom God has not
cursed? . . . God is not a man that He should lie . . . . I have
received a command to bless; He has blessed and I cannot reverse
it” (23:8, 19,20). To be a believer, even a newborn one, is to be
blessed, and all curse is revoked. No one can bless whom God
has cursed, and no one can curse whom God has blessed.
MERCY TO A THOUSAND GENERATIONS
Stanley Horton, highly respected scholar and theologian, was
asked, “Does a Christian need to do something about breaking a
generational curse?” He replied:
The so-called generation curse refers to the Second
Commandment . . . (Exodus 20:4-6). The word “hate” in
the Hebrew is a participle indicating characteristic or
continuous action. Thus, the children, grandchildren, and
great-grandchildren who keep on hating God reap a
cumulative effect of God’s judgment.
On the other hand, those who turn from hatred of God
and choose to love Him reap something far greater. They
become part of a line that reaps the benefits of God’s
love on a thousand generations of godly people who
preceded them. Thus, those loving God will not suffer
any judgment or curse from what their parents or
ancestors did (30, emphasis mine).
The psalmist sang, “He remembers His covenant forever, the
Word which He commanded for a thousand generations” (105:8,
emphasis mine). Every person on earth can claim this glorious
promise of blessing simply by turning from hating God to loving
Him. The moment you turn to Him, you become heir to the
benefits of all your godly ancestors. Even if you have to go all the
208 Power Encounter
way back to Noah, you do have at least one godly ancestor
(Genesis 6:9), and he lived less than a thousand generations ago!
The Good News of the Gospel is: “Christ has redeemed us from
the curse of the law, having become a curse for us; (for it is
written, ‘Cursed is every one who hangs on a tree ’) that the
blessing of Abraham might come upon the Gentiles in Christ
Jesus” (Gal. 3:13-14a, emphasis mine). We need not and cannot
add to the finished work of Calvary! There is no curse on those
who are in Christ. When you encounter people talking about
“generation curses,” tell them how to receive “generation
blessings.”
PULLING DOWN STRONGHOLDS
Valentina was our well-informed tour guide in Moscow. It was
shortly after Glasnost, and we were free to give Bibles on the
street and preach in the churches. One day Valentina told us the
following story:
I was a devout Communist from childhood. I believed the
Marxist system to be the best in the world. I believed
most people in the West lived in poverty with great
scarcity of food and other necessities. Then unexpectedly
I was given the privilege of going to London. Arriving
late at night, the first place I wanted to visit the next
morning was a super market. As I just entered the door
and saw the vast array of all sorts of foods, I stood as if
frozen by the shock. Suddenly I knew I had believed a
LIE!
As we look together at the only occurrence of the term
“strongholds” in the New Testament we will see it is referring to
LIES that, like Communism, were promulgated by ungodly people.
At the time Paul wrote his second letter to the church in Corinth,
heretical teachers in the church were attacking Paul’s integrity as
Generation Curses and Deliverance 209
an apostle and, in the process, undermining the Gospel. In 2
Corinthians 10-13, he defends his apostleship and calls his beloved
converts back to the Truth. Probably the best known verse in this
section and certainly the one that is a favorite of all who engage in
spiritual warfare is this: “For the weapons of our warfare are not
carnal, but mighty through God for pulling down strongholds”
(10:4).
W hat Is a “Stronghold” ?
As I prepared to write this chapter, I asked a number of mature
Christians that question. It quickly became obvious that many
have used the term without thinking about exactly what it means.
“Pulling down strongholds” has a great sound of victory in
spiritual warfare. However, as the term “stronghold” has been
dangerously abused, I call to your attention the necessity of
knowing the right meaning of the phrase. We cannot simply make
it mean whatever we want it to mean. “The Word of God is living
and powerful” (Hebrews 4 :12a). He saw fit to give us His W ord
in words of language; the power in the Word is released as we use
words that express what the Word says (1 Corinthians 2:13). In
Confronting the Powers, Peter Wagner has written on this issue:
One of the more curious aspects of my pilgrimage into the
field of spiritual warfare during the past few years has
been the discovery that those who had been talking about
it and doing it long before I even thought much about it
did not agree among themselves about the nature of
strongholds. They agreed that strongholds provide the
forces of darkness a legal basis for doing their evil deeds
both in individual people on the ground level and in cities
and nations on the strategic level. . . . We have not been
sure enough of what we are looking for exactly” (237,
emphasis mine).
210 Power Encounter
Wagner does not attempt to define exactly what “a legal basis”
for forces of darkness might be. Legal by whose laws? Basis for
what? Is it a legal place or a legal idea? We can be sure that
when Paul wrote the second epistle to the Corinthians he knew
exactly what he meant by “strongholds,” and he expected his
readers to know as well. If we are going to use the term, we too
need to find out what the Holy Spirit meant us to understand.
A Demonic Fortress?: The word “strongholds” (Gr. ochuroma)
occurs only once in the New Testament. According to AmdtGingrich, it was used in New Testament times to denote “fortress”
or “prison” (606). Having learned this, it is not surprising that
some have concluded “strongholds” to mean “a gathering place”
for demons. By studying the context we will see right away that
this is not the sense in which Paul used it here. Unless we use the
term as he did, we may believe and teach something the Word does
not support.
I have before me an example of a well-intended but erroneous use
of the term. Teresa Castleman, leader of a “deliverance ministry,”
has written the following: “Are Christians demon possessed?
Absolutely not. Can Satan have strongholds in our lives? Yes”
(2). She then goes on to define “strongholds” at great length;
according to her, they are “evil spirits” that need to be “expelled”
from Christians (16). No doubt her purpose is to help believers;
she promises the spirits will “exit” as victims cooperate with a
“deliverance ministry team.” On pages 24-43 of her manual, she
lists 20 such “strongholds,” including “familiar spirit” (24),
“generational curses” (25), “seducing spirits” (41), “whoredoms”
(42), and “sexual demons” (43).
All these heinous things are indeed possible where evil spirits are
given freedom to control sinners, but none of the above is in any
way indicated in 2 Corinthians 10. With due consideration to the
context of verse 4, her use of the term “strongholds” becomes
simply a cover for teaching that believers can be inhabited by evil
spirits. Any time a demon inhabits a human, he will control and
possess that person in the Scriptural sense of demonization, i.e.,
Generation Curses and Deliverance 211
possession. This is an entirely different matter from what Paul is
referring to as “strongholds.”
W hat Paul intended: Can we know what Paul meant by
“strongholds”? Not only can we know, it is imperative that we
know if we are going to use the term in our personal spiritual
warfare and in our ministries. False doctrine is usually the result
of flawed hermeneutics. Scripture is its own best interpreter.
We are commanded to study to show ourselves “approved of God.
a worker who does not need to be ashamed, rightly dividing the
Word of Truth” (2 Timothy 2:15). After ascertaining the plain
meaning of any portion to the best of our ability, we then carefully
and prayerfully study the context to gather further information,
looking to the Holy Spirit for illumination.
The “strongholds” of 2 Corinthians 10:4 cannot refer to evil
spirits, as study of the context will show clearly. In fact, the entire
epistle does not have a single reference to evil spirits. It is
basically a letter to bring the Church at Corinth back to their
former allegiance to the ministry of the one who brought them the
Gospel at first. Chapters 1-7 contain loving admonitions for the
Church, along with the beginning of Paul’s defense of his ministry
which was being maligned. Chapters 8-9 encourage generous
giving to spread the Gospel. Chapters 10-13 comprise Paul’s
forceful defense of his apostleship and ministry against the
vituperative attacks of “false apostles” (11:13) who were
spreading vicious lies about him (10:2,10; 11:6-7,15; 12:11-12).
In their attempts to alienate the Corinthians from Paul, his enemies
were accusing him: of having weak bodily presence ( 10: 10), of
poor speaking skill (11:6), of being inferior (11:16), of not really
being an apostle ( 12: 11- 12), and of using fleshly methods for self
aggrandizement (10:3). With all that in mind, we can understand
Paul’s appeal in chapter 10, including his usage of the term
“strongholds.”
First, he pleads with the Corinthians to retain their confidence in
him (10:1-3). He makes a play on words, using sarx in two ways.
He writes: “Though we walk in the flesh (sarx-we are still in a
212 Power Encounter
physical body), we do not w ar according to the flesh (sarx-in a
carnal, worldly way). His enemies were accusing Paul of
something he avoided assiduously.
Second, in verses 4-6, he tells the Corinthians how he will win in
the “w ar” against Truth: (1) He will not use carnal (sarkikos)
weapons, but he will use weapons that are “mighty through God
for pulling down strongholds.” (2) He defines the “strongholds”;
they are “arguments (logizmous, imaginations)” against his
ministry (5a), the “high thing” (hypsoma, the prideful arrogance
of his enemies) that exalts itself against the knowledge of God
(5b); and the thoughts (noema) that are not obedient to Christ
(5c). Hypsoma, “high thing” can be used to refer to a spirit in
Greek mythology, but in context here it refers to that which exalts
itself above the Truth of the Gospel as preached by Paul. As
Craig Keener has written:
Greek sages sometimes described their battle against false
ideas as a war, in terms similar to those Paul uses here.
Like those sages, Paul claims to be doing battle with false
ideas. “Arguments” (NIV, NRSV, TEV) or
’’speculations” (NASB) is a technical term for “rhetorical
or philosophical” reasonings; the prisoners of w ar in this
extended metaphor are human thoughts. Cf. Proverbs
21:22 (508).
When people believe lies, they are allowing a prison of deceit to
be established in their minds. Believing a lie is one of the most
dangerous things a person can do. Our eternal destiny depends on
our believing Truth. Faith comes by hearing and hearing by the
Word (Romans 10:17); without Biblical faith we cannot be saved.
In further emphasizing that the mind is the battlefield under
attack, Paul expresses his deep concern:
I am jealous for you with godly jealousy. For I have
betrothed you to one husband, that I may present you as
Generation Curses and Deliverance 213
a chaste virgin to Christ. But I fear, lest somehow, as the
serpent deceived Eve by his craftiness, so your minds
may be corrupted from the simplicity that is in Christ (2
Corinthians 11:2-3).
H. D. Spence describes the strongholds as “the evil fortifications
of the mind, corrupt thinking, prejudices, worldly maxims, evil
thinkings. The work of the true soldier is to bring this frontal
force into entire subjection to Christ” (242).
Third, Paul tells which weapons will be effective to pull the
strongholds down: (1) The stronghold of false arguments and
diabolical arrogance will be cast down by the knowledge of
God, the full Truth (10:5a), exposing the God-given validity o f
his apostleship and the Satanic nature of his enemies (11:13,
12:12). (2) The stronghold of wrong thoughts will be pulled
down by bringing every thought into “captivity to the obedience
of C hrist” (10:5b). (3) Paul will personally punish all
disobedience (including that of the false apostles) as soon as the
Corinthians have fulfilled their obedience to his apostolic
authority (10:6; 12:20-21; 13:2,10).
As we gain understanding of the crucial nature of the w ar against
Paul’s ministry and against the Church at Corinth, we appreciate
the power of Truth to overcome Lies. In his comments on 2
Corinthians 10:4-5, Matthew Henry has recorded:
What opposition is made against the Gospel, by the
powers of sin and Satan in the hearts of men: ignorance,
prejudices, beloved lusts, are Satan’s strongholds in the
souls of some; vain imaginations, carnal reasonings, and
high thoughts, or proud conceits, in others. But then
observe, the conquest which the word of God gains.
These strongholds are pulled down by the Gospel as the
means, through the grace and power of God
accompanying it as the principal efficient cause (1090).
214 Power Encounter
The Gospel on the Line
Infinitely more was at stake here than Paul’s reputation or the
Corinthians’ allegiance to him. What was at stake was the
GOSPEL! Just as Paul earlier pronounced the curse of God
(anathema) on the Judaizers who were preaching “another gospel”
(Galatians 1-2), so at this point he was determined not to allow
“false apostles” to stop his ministry. Without any sinful pride, he
realized that if his enemies were successful in undermining his
ministry, they would establish a stronghold of deception that
could destroy the very Truth of the Gospel.
Using judicious satire, Paul reminds his children in the faith of
what they will be tolerating if they listen to his enemies. After
summarizing the message of the ungodly interlopers, he gently
scolds the Corinthians for even temporarily considering the
possibility he might have failed them in the beginning: “If he who
comes preaches another Jesus whom we have not preached, or if
you receive a different spirit which you have not received, or a
different gospel which you have not accepted, you may well put
up with it” (2 Corinthians 11:4, emphasis mine). With a bit more
poignant satire, he continues, “For I consider that I am not a bit
behind the most eminent apostles”(1 1:5). With the weapon of
Truth, Paul pulled down the stronghold of the lie of the ungodly
teachers. Contemplating the power of the Gospel, Adam Clarke
wrote a century ago:
It is amazing how feeble a resistance heathenism made, by
argument or reasoning, against the doctrine of the Gospel!
It instantly shrunk [sic] from the divine light, and called
on the secular power to contend for it! Popery sunk [szc]
before Protestantism in the same way, and defended itself
by the same means. The apostles destroyed heathenism
wherever they came, as the Protestants confuted Popery
wherever their voice was permitted to be heard (1832).
Generation Curses and Deliverance 215
The strongholds were (1) the lies of the “false apostles” (2
Corinthians 11:13) and (2) the erroneous thought patterns
resulting from believing the lies. There are many false religions
and cults built on lies that are believed by gullible people. For
example, Mormons believe the lie told by Joseph Smith when he
said he found metal plates containing inspired Scriptures in
addition to, and superseding, the 66 books of the sacred canon.
The Roman Catholic Catechism depends on the basic lie of papal
infallibility. These are two of many instances of strongholds that
can only be pulled down by the T ruth of the Word of God. If the
strongholds were pulled down, those religions systems would
collapse.
We who hold to the Truth are immune to deception only as long
as we stay open to the Word, giving constant attention to doctrine,
expecting Biblical doctrines to be realized in our experience. We
must worship God in spirit (experience) and in Truth (doctrine).
Shortly prior to his death, Don Stamps wrote:
In the churches today there are those whose teachings
contradict God’s Word and lead their followers to
spiritual disaster. We must be on our guard against them.
False teachers may state that Biblical revelation is true,
but at the same time allege that they possess extrabiblical
revelations or knowledge equal in authority to Scripture
and valid for the church as a whole. Such false teaching
usually draws the Christian faith into a syncretism with
other religions or philosophies (note on 2 Corinthians
11:3-4, FLSB).
Paul realized that if his enemies were allowed to undermine his
preaching, they would establish strongholds of deception that
could destroy the very Truth of the Gospel. Let us proclaim to all
that the “strongholds” of 1 Corinthians 10:4 are: false doctrines:
lies that are wrapped in a thin layer of Truth, mental barricades
against Truth, “high things” such as defiant intellectual walls.
216 Power Encounter
knowledge falsely so called (1 Timothy 6:20), profane and vain
babblings (2 Timothy 2:16), specious reasoning of proud wicked
self-styled “prophets”and “apostles.”
Paul’s words, inspired by the Holy Spirit, are pertinent today:
For such are false apostles, deceitful workers,
transforming themselves into apostles of Christ. And no
wonder! For Satan himself transforms himself into an
angel of light. Therefore it is no great thing if his
ministers also transform themselves into ministers of
righteousness, whose end will be according to their works
(2 Corinthians 11:13-15).
We cannot overestimate the importance of the battleground of
the mind. Any minister who tells you to forget your mind and just
jump into “spiritual experience” is mistaken. When people ignore
and resist Truth, God turns them over to a reprobate mind that
believes lies (Romans 1:28). Paul wrote to the Thessalonians:
The coming of the lawless one is according to the working
of Satan with all power, signs, and lying wonders, and
with all deception of unrighteousness in those who perish,
becasue they did not receive the love of the truth, that
they might be saved. And for this reason God will send
them strong delusion, that they should belive the lie, that
they all might be condemned who did not believe the
Truth (2 Thessalonians 2:9-11, emphasis mine).
The book you hold in your hand is a good example of pulling
down strongholds with Truth. After the first edition was
published in 1989, I received a letter from a young man who
wrote:
No words can express my joy in finding the book, Power
Encounter. I had been told by some ministers older than
Generation Curses and Deliverance 217
I that I had an evil spirit. At the time I was walking close
to the Lord, but I believed them. When I asked them to
cast the demon out of me, they said they were unable to
do so. I fasted until I almost died, I considered suicide. I
felt I was losing my sanity, even though in my heart I
knew I loved God. As I read this book, I was totally set
free of my fear. I had not had a demon; I had only
believed a lie.
That young man is today a happy minister, serving the Lord with
his wife and family. The stronghold of a lie was demolished by
Truth. The weapons of our w arfare are the means of replacing
lies with Truth. We pull down strongholds as Paul did, by
faithfully, tirelessly, joyfully preaching, teaching, writing, and
practicing the Word of Truth.
BINDING AND LOOSING
The phrases, “binding and loosing” and “binding the strong man”
are often heard today, but seldom are they explained. Some
questions that deserve answers are: Just what do people mean
when they say they bind-o r loose-Satan and/or demons? If they
bind them, for how long are they bound? Who looses them again?
Why didn’t the Early Church bind all the demons in their day?
Since the only one called “the strong man” in the Bible is Satan
and since we hear of people all over the world “binding the strong
man,” are we to assume he has become omnipresent? Let us go to
the only source of Truth regarding these matters, looking first at
“binding and loosing” in general and then considering “the strong
man.”
After declaring He would build His Church on the rock (petra,
a mammoth stone, “bedrock”) of faith in Spirit-revealed truth
concening Himself, Jesus told Peter (petros, a small rock, a
pebble): “And I will give you the keys of the kingdom of heaven,
and whatever you bind on earth will be bound in heaven, and
218 Power Encounter
whatever you loose on earth will be loosed in heaven” (Matthew
16:19, emphasis mine). Later He said essentially the same words
to the Twelve telling them how to deal with a brother who had
sinned (Matthew 18:18).
These verses have posed problems in exegesis throughout church
history. To fully express all they involve would require space far
beyond the possibility of the present endeavor. However, I believe
we can all agree on two obvious facts: (1) Jesus knew how to
communicate, and His disciples were no dummies. When they
heard these words, they understood what He meant. (2) Not a
single time do we find the apostles quoting these promises of Jesus
or referring to them in relation to spiritual warfare. But we do see
them doing what Jesus was in these words commissioning them to
do.
A “Rubber Sword”
John Lindell brought a message to his church entitled “Dealing
with the Devil.” He opened the Scriptures to show the church
there is no Biblical precedent for what he termed the “illconceived theeology of binding and loosing.” He stated:
If the church is hanging on to techniques, principles, and
so-called theologies that are not true, we are launching
people out into a war against an adversary who is much
more powerful than we are, and they are using a rubber
sword” (Tape, 10/30/94).
Pastor Lindell went on to emphasize that no one is really binding
Satan and that we should be Biblically factual. Would we not
agree that if Jesus had intended us to use these phrases in spiritual
warfare, the apostles would have known about it and done so? Is
it not obvious that if this had been considered a method of victory
over the powers of darkness, it would have been recorded in the
Acts and the Epistles?
Generation Curses and Deliverance 219
Paul did not consider “binding and loosing” to be an effective
weapon; he never mentions it in all his powerful ministry, and
does not include it in Ephesians 6:10-18, the most complete listing
of spiritual weapons. Peter never referred to it; he told us how to
be victorious over the enemy: “Be sober, be vigilant; because your
adversary the devil walks about like a roaring lion, seeking whom
he may devour. Resist him, steadfast in the faith” (1 Peter 5:8-9a,
emphasis mine). James 4:7 adds for our assurance: “Resist the
devil and he will flee from you” (emphasis mine). In his old age,
after many victories over Satan, John wrote:
He who has been bom of God keeps himself, and the
wicked one does not touch him. We know that we are of
God, and the whole world lies in the power of the wicked
one, but -He Who is in you is greater than he who is in
the world” (1 John. 5:18,19; 4:4, emphasis mine).
We can be sure that Paul, Peter, James, and John knew the way to
victory over all the powers of darkness, but they never refer to
binding-or loosing-them.
The Disciples Knew W hat Jesus Meant
So what did Jesus mean by “bind” and “loose” in these
Scriptures? It should be obvious He was establishing principles
that would make His Church victorious at all times in all places.
In Matthew 16 he was assuring Peter and the other disciples that
in order to extend His Church to all the world, they would be led
to act in line with what had already been decreed in heaven. The
verbs “will be bound” and “will be loosed” (16:19) are in the
future perfect tense, passive voice: “will have been bound” (Gr.
estai dedemenon) and “will have been loosed” (Gr. estai
lelumenon). Peter and the others may not have had perfect
understanding at that time of all Jesus meant, but by the time they
launched into their ministry they were secure in the understanding
220 Power Encounter
of what He had told them.
We do no violence to Jesus’ words if we paraphrase: “Peter, as
long as you continue to follow what is revealed to you by the Holy
Spirit, as you just did in your statement regarding My Deity, as
long as what you do on earth is synchronized with what has
already been established in heaven, you will be effective and
successful. As long as you are led by the Holy Spirit, all the
power of heaven will validate what you do, and by this
foreordained plan, I will build My Church.”
The apostles followed this principle, and they were successful!
No one says they were perfect in the sense of God’s unique
perfection, but the Church of the first century evangelized their
world better than it has yet been done since. Harold Carpenter,
renowned missiologist, assures us:
Superlatives do not exist to adequately describe the
triumphs of the first century of the Christian era . . . .
From India on the East to Spain on the West, the first
century Church left an imprint unequaled by any other
century in church history (60).
Never do we hear the Early Church “binding and loosing” demons,
but they bound repentant souls to the Kingdom. They loosed the
Word of God to the multitudes, and by it they set captives free.
What had been ordained in heaven became actualized on earth. As
Paul said, “I am in prison, but the Word of God is not bound' (2
Timothy 2:9, emphasis mine).
Binding and Loosing in Church Discipline
The context of Matthew 18:18 is church discipline; there is
nothing in the entire chapter about demons. Jesus’ teaching
regarding a sinning brother is set between His parable of the lost
sheep (18:10-14) and that of the unforgiving servant (18:21-35).
Obviously Jesus was encouraging His disciples to seek the one
Generation Curses and Deliverance 221
who had gone astray and to forgive according as they had been
forgiven. Regarding a recalcitrant brother who refused correction
and restoration, He said:
Moreover if your brother sins against you, go and tell him
his fault between you and him alone . . . . If he will not
hear you, then take with you one or two more . . . . And
if he refuses to hear them, tell it to the church. But if he
refuses even to hear the church, let him be to you like a
heathen . . . . Whatever you bind on earth will be bound
(estai dedemenon) in heaven, and whatever you loose on
earth will be loosed (estai lelumenon) in heaven (Matthew
18:15-18).
Jesus was explaining that a believer can sin to the extent he
should be expelled from the church because he refuses to repent.
He wanted them to know that by the time they had given repeated
and rejected opportunities for repentance, God would have already
dealt with the rebellious one’s standing in heaven. Because we
have an Advocate with the Father (1 John 1:9-2:1), we are assured
of gracious opportunity to confess and forsake sin, thus
maintaining our salvation. However, Scripture is clear that it is
possible to have one’s name blotted from the Book of Life in
heaven. When this occurs, the name should also be removed from
the church roster on earth.
Binding and Loosing at Corinth
We see this clearly exemplified in Paul’s disciplining of the
incestuous man at Corinth (1 Corinthians 5). He told the
Corinthians to expel the man, delivering him to Satan for the
destruction of the flesh (5:5); they were instructed not to “keep
company” or “even to eat with such a person” (5:11). We hope
the man repented; there is a good possibility he is the one to whom
Paul refers in his next letter. Note the beauty of mercy and grace
222 Power Encounter
as he writes:
If anyone has caused grief, he has not grieved me, but to
some extent-not to be too severe-all of you. This
punishment which was inflicted by the majority is
sufficient for such a man. So that, on the contrary, you
ought rather to forgive and comfort him, lest perhaps such
a one be swallowed up with too much sorrow . . . . For if
indeed I have forgiven anything, whom I have forgiven I
have forgiven it for your sakes in the presence o f Christ,
lest Satan should take advantage of us; for we are not
ignorant of his devices (2 Corinthians 2:5-11, emphasis
mine).
The man described here had been separated from Christ by his
continued heinous sin coupled with his rebellious attitude, but the
discipline of the church awakened him to the seriousness of his
condition. Through the obedience of the church and the man’s
repentance, he was eventually loosed from his immorality and
bound anew to Christ and the church. Don Stamps says:
Leaders within the church and pastors of local
congregations do well to remember that they are charged
to “keep watch over . . . all the flock” (Acts 20:28). The
Lord will require of them a personal accounting of “the
blood of all men” (Acts 20:26) who are lost because
leaders failed to restore, discipline, or expel according to
God’s will and purpose (FLSB note on Matthew ^ I S ­
IS ) .
Who knows how many sinning church members will be in hell
because the leaders failed to obey the words of Jesus? On the
other hand, think of the joy in heaven when an erring one is
disciplined and returned to the fold (Luke 15:7, 10)!
We see this same principle in Jesus’ words in the Great
Generation Curses and Deliverance 223
Commission as recorded by John. On the evening of His
resurrection, Jesus came into the room where the door were shut.
Then Jesus said to them again, “Peace be with you. As my
Father has sent Me, I also send you.” And when He had
said this, He breathed on them and said to them, “Receive
the Holy Spirit. If you forgive the sins of any, they are
forgiven them; and if you retain the sins of any, they are
retained” (John 20:21-23).
He was telling them that as they proclaimed the Gospel
faithfully—as He Himself had done-those who accepted Him
would be forgiven, and those who rejected Him would be
condemned. Wherever Jesus’ disciples are faithful to go in the
power of the Holy Spirit, receptive people repent and are forgiven.
Wherever they fail to go with the Gospel, their lack of faithful
obedience results in multitudes dying in their sins. The Church
has the awesome responsibility of going to every creature with the
Good News. Then the responsibility of acceptance rests on the
hearers. The proclamation of the Gospel binds and looses
according to the response of those who hear.
BINDING TH E STRONG MAN
One of the most oft heard phrases among those who consider
themselves on the cutting edge of evangelism is “binding the strong
man.” The phrase comes from Jesus’ reply to the Pharisees when
they accused Him of casting out demons by the power of
Beelzebub. He said:
If Satan cast out Satan, he is divided against him self. . .
. But if I cast out demons by the Spirit of God, then the
kingdom of God has come to you. Or else how can one
enter a strong man’s house and plunder his goods, unless
he first binds the strong man? And then he will plunder
224 Power Encounter
his house (Matthew 12:26-29, emphasis mine).
This incident is also recorded in Mark. 3:22-27 and Luke 11:1523. Jesus used this analogy, actually a small parable, to force His
enemies to admit that His power was superior to Satan’s power.
Nowhere did He tell His disciples to “bind the strong man,” and
we have no record of their attempting such. Jesus never bound
Satan, but by casting out demons He demonstrated that he can do
so and will do so in His own time.
If Jesus had intended the Scriptures cited above to be a pattern
for our ministry, he would have made it clear. All the apostles
would have known about it and practiced it. Paul, the greatest
evangelist-missionary of all time, would certainly have been
binding the strong man regularly.
At Calvary Jesus bruised Satan’s head (Genesis 3:15), disarming
him and all his forces, making a public spectacle of their
ignominious defeat, triumphing over them (Colossians 2:15). For
God’s own sovereign purposes, He allows Satan and his demons
to have limited freedom during the church age.
Regardless of total lack of any Scriptural precedents, many
ministers today claim to bind Satan. There is a plethora of
theories and practices thought to accomplish this feat. Peter
Wagner is very impressed with a recent book by Carlos
Annacondia, outlining how to have authority over the devil.
Wagner says, “Listen to Me, Satan may well be regarded in the
future as one of the most important, if not the most important,
revival books of the decade” (Front cover LTMS). Annacondia
writes:
I don’t advise anyone to confront the demons in a
particular place before having addressed the area’s strong
man first . . . . Once we have bound and cast out the
strong man of the area, along with the evil angels that
follow him, the demons are left unprotected and
vulnerable to our attack and to the attack of God’s angels
Generation Curses and Deliverance 225
who are helping us fight (139).
Is Satan Omnipresent?
One of the potential errors of the “binding-the-strong-man”
people is that they may not consider the implications of what they
are saying. If the statement above is true, then Satan is in every
area where we minister. And if so, he then is omnipresent. ONLY
GOD is omnipresent. Joseph Fuiten points out another problem
with the “binding” theory:
If Satan is being “bound” as often as people are saying
the words, their “binding” certainly does not last very
long. If the “bind the devil” people are indeed “binding
the devil,” somebody needs to figure out how long their
“binding” lasts. Then, they could line up people all over
the world on a “24-hour Bind Chain” to keep “binding
Satan” so he never gets loose again (8).
If God had intended anyone to bind the strong man, Paul would
have been the prime candidate. He opened up nations to the
Gospel. He and his coworkers “turned the world upside down,”
but not by binding any strong man. Nevertheless, Peter Wagner
wants us to believe that at Ephesus Paul bound Diana. He writes:
The strong man, in this case the strong woman, had been
bound, the spiritual blinders were removed from the
multitudes, souls were saved, churches multiplied, and
Ephesus became a long term center of gravity for the
whole church movement (217, emphasis mine).
All of this is true except Paul did not bind the demon known as
Diana. What he did was make tents, teach, and preach the Gospel
with power. God confirmed the Word with signs following, “all
Asia heard the Word,” and God was glorified.
226 Power Encounter
Grandiose Claims
The Biblical plan is not quite “powerful” enough, not quite
“exciting” enough for some. We could wish for the success of the
following plan outlined by Win Worley:
In the Name of Jesus Christ, I bind the rulers, strong men,
doorkeepers, and all connected, related and resulting
demons of witchcraft and the occult in and through the
world, the USA, each state, county, city, township,
suburb, street, neighborhood, block, home, and church
(WRW Inet).
What can he possibly mean? If what he says is true, none of us
would have to worry about Satan coming near us again. His
statement is so preposterous we would be inclined to totally ignore
it, were it not for the fact that Worley is the seemingly successful
pastor of an Evangelical church. Then too, most of us are aware
that there are those in our own “circles,” denominationally
speaking, who would approve the above prayer.
Teresa
Castleman gives the following instruction as preparation for
“deliverance”: “Bind the spirits, especially the strong man” (20).
In the prayer manual of one Pentecostal church we find the
following daily prayer covering: “I bind you, Satan, and I call all
of your weapons null and void . . . . I bind all division . . . discord
. . . hindering spirits, religious spirits, deceiving spirits, occult
spirits, witchcraft spirits . . . and spirits of antichrist” (BAGPM,
13-14).
Jude’s Warning
These imprecatory injunctions sound grand, but it is foolish to
say things that simply are not true. God looks on the heart, and
He protects us many times because He knows we are striving to be
Generation Curses and Deliverance 227
effective in spiritual warfare. It can be dangerous, however, to use
words carelessly, particularly when dealing with the devil. Jude
warns: “Yet Michael the archangel, in contending with the devil,
when he disputed about the body of Moses, dared not bring
against him a railing accusation, but said, ‘The Lord rebuke
you! ” ’(v 9, emphasis mine). God has not given us a spirit of fear,
but let us remember also He has given us “a sound mind.” He
expects us to use our sound minds.
Words have meaning. No matter how loudly or often some
claim to bind him, the fact is that no one is binding Satan. There
is a very good reason; he is “the god of this world” as long as God
wants to use him (1 Corinthians 4:4). But God has him “on a
leash,” under His perfect control. And-the day is coming when
he will be bound. John was privileged to get a preview:
I saw an angel coming down from heaven, having the key
to the bottomless pit and a great chain in his hand. And
he laid hold of the dragon, that serpent of old, who is the
devil and Satan, and bound him for a thousand years . . .
. And when the thousand years have expired, Satan will
be released from his prison and will go out to deceive the
nations which are in the four comers of the earth, Gog
and Magog . . . and fire came down from God out of
heaven and devoured them. And the devil, who deceived
them was cast into the lake of fire and brimstone where
the beast and the false prophet are. And they will be
tormented day and night forever and ever (Revelation
20:1-10, emphasis mine).
Until then, Christ Jesus leads us in triumph (2 Corinthians
2:14). We are seated with Christ in heavenly places (Ephesians
2:6). We can cast demons out of any sinner who wants
deliverance (Mark 16:16-17). Greater is He Who is in us than he
who is in the world (1 John 4:4), and we are more than conquerors
through Him Who loved us (Romans 8:37).
228 Power Encounter
DELIVERANCE MINISTRY
Raven Nair told missionaries Billy and Jasmine Bray of his
conversion. While studying for the Hindu priesthood, Raven was
sincerely seeking Truth. One day while he was in his mid­
twenties, Jesus revealed Himself to Raven. He was immediately
delivered of many demons. That evening he saw the demons, ugly
and threatening, in a circle in his home. Pointing at each in turn,
he said, “I belong to Jesus now, and in the Name of Jesus I
command you to leave.” One by one they left. Raven was
delivered, as are all who truly receive Jesus (John. 1:12). Today
Raven pastors a church in the Durban area of South Africa
(Jasmine Bray’s account, July 1999).
Though most Christians were not demon possessed prior to
salvation, all of us were in bondage to sin and the devil. We are
no longer in bondage because “whom the Son sets free is free
indeed” (John 8:36). Our deliverance may not be as spectacular
as Raven’s, but it is just as real and just as supernatural.
Do Christians Still Need to be Delivered?
A strange phenomenon is occurring in many churches; they are
establishing “Deliverance Ministry " /o r believersl It is “strange”
because one cannot find it described in the Word of God; it is
based mainly on “personal experiences,” with sprinklings of bad
exegesis of Scripture and “extrabiblical revelations.”
The pastor of a strong church told me about a “Deliverance
Manual” that had been circulating among some members. It was
causing confusion as those endorsing it were having meetings kept
secret from the pastor. When he read the manual himself, he
understood why the meetings had been clandestine. It was
teaching how to have a “deliverance ministry” for the purpose of
getting evil spirits out o f Christians. Being a conscientious
shepherd, he immediately moved to protect his flock from the
errors. His prayers, Scriptural teaching, and manifest love for all
Generation Curses and Deliverance 229
involved have saved that church from calamity. Not all churches
are so blessed.
The manual mentioned above was written by a person who
desires to help people live in victory. However, her writing is
more likely to bring people to a new bondage (Galatians 4:9).
Instead of reminding believers of the deliverance already received
(Colossians 1:13), she gives the following instructions to
Christians who have been convinced they need “deliverance”:
1. Suspect your need of deliverance only after you have
gone through the normal channels of prayer, spiritual
discipline, applying the W ord, etc. and still don’t have
victory. 2. Start renouncing the spirits, binding them
yourself, before coming for deliverance. 3. Don’t pray
for yourself while the workers are praying for you.
Words can hinder the exit of the evil spirit. 4. Most evil
spirits will be expelled via your mouth. Don’t be
embarrassed if you feel like you must cough, burp, etc.
(BAGDM, 16).
A lengthy list of evil spirits to be expelled includes: “familiar
spirit, generational curses, anti-christ, death, divination, lying,
seducing spirits, and sexual demons” (24-43). Search as you may,
you will not find any Scriptural basis for these instructions. The
“normal channels” listed above are exactly what God has
prescribed for victorious Christian living. The Word, prayer, and
spiritual discipline-these were all the apostles and Early Church
had! Peter could write, “His divine power has given us all things
that pertain to life and godliness, through the knowledge of Him
Who has called us by glory and virtue (2 Peter 1:3-4, emphasis
m ine).
Encountering Oppression
Even among those who are convinced no Christian can be
230 Power Encounter
inhabited by a demon, it is not unusual to hear: “I know Christians
cannot be possessed, but they are often oppressed. ” It seems there
is no concensus as to exactly what is meant by the term; it can
describe a wide spectrum of conditions believed to be caused by
Satan. We will be wise to ascertain how it is used in Scripture.
(See Chapter 4 above, 78-80).
According to Amdt-Gingrich, to “oppress” (katadunasteuo) is to
“control, dominate, exploit, exercise tyrannical rule” (411). O f the
three times it occurs in the New Testament, only once is it
referring to Satan’s direct activity. In two other occurrences it
refers to physical bondage: Egypt oppressed Israel until God
delivered them (Acts 7:6); “the rich oppress the poor and drag
them into court” (James 2:6). These are graphic descriptions of
being under the control of enemies.
While preaching at Cornelius’ house, Peter said, “God anointed
Jesus of Nazareth with the Holy Spirit and with power, Who went
about doing good and healing all who were oppressed o f the devil”
(Acts 10:38, emphasis mine). The NIV translates the phrase,
“under the power of the devil.” Note this verse was describing
Jesus’ ministry prior to Calvary, the Resurrection, and Pentecost.
Also note Jesus healed all who were oppressed. Most likely this
refers to those diseases that were caused by demons.
The Secret to Freedom
Should believers claim to be oppressed by Satan? Are they
“controlled, dominated, exploited, under the tyrannical rule”of
Satan? Can Satan “drag them around” as he pleases? Are they
“under the power of the devil”? No, no, no. The history of the
Israelites is the example for our Christian living (1 Corinthians
10:11). In Egypt they were oppressed (Acts 7:6), but God
delivered them. Once they were across the Red Sea, they were
free! Not perfect, with battles yet to fight, but no longer
oppressed.
Habits of thinking are hard to break. Most Christians will use
Generation Curses and Deliverance 231
“oppressed” to describe a myriad of conditions, from mild
discouragement to intense desperation. It is not my intent to add
condemnation to depression. However, the more we meditate on
the Scriptures describing victories in the midst of fierce attacks
from the enemy, the greater will be our own victory and peace. In
2 Corinthians 4:8-10, Paul described a time of struggle:
We are hard-pressed on every side, yet not crushed; We
are perplexed, but not in despair; persecuted, but not
forsaken; struck down, but not destroyed-Always
carrying about in the body the dying of the Lord Jesus,
that the Life of Jesus also may be manifested in our body.
For we who live are always delivered to death for Jesus’
sake, that the Life of Jesus may be manifested in our
mortal flesh (emphasis mine).
Paul was pressed, hard-pressed, maybe even depressed, but in
the Scriptural sense he was not oppressed! The same man who
wrote, “Rejoice in the Lord always” (Philippians 4:4) also wrote:
In stripes above measure, in prisons more frequently, in
deaths often. From the Jews five times 1 received forty
stripes save one. Three times I was beaten with rods;
once I was stoned; three times I was shipwrecked; a night
and a day I have been in the deep; in journeys often, in
perils of waters, in perils of robbers, in perils of my own
countrymen, in perils of the Gentiles, in perils in the city,
in perils in the wilderness, in perils in the sea, in perils
among false brethren; in weariness and toil, in
sleeplessness often, in hunger and thirst, in fastings often,
in cold and nakedness-besides the other things, what
comes upon me daily: my deep concern for all the
churches. Who is weak, and I am not weak? Who is
made to stumble, and I do not bum with indignation? (2
Corinthians 11:23-29).
232 Power Encounter
Paul had obviously learned a secret to overcoming the pressures.
Could it be in those last two lines: his concern for others? Since
Scripture mentions “oppressed of the devil” only once, we would
be wise to use other terms to describe attacks of the enemy.
THE WORD APPLIED
What does the Word teach regarding Christians and deliverance?
In practically exhaustive research of the terms for “deliverance,”
I found not a single Scripture speaking of delivering believers
from evil spirits. The fact is that if we are saved, we have been
delivered! Here are some of the main Scriptures describing our
condition: “He (the Father) has delivered us from the power of
darkness and translated us into the kingdom of the Son of His
love, in Whom we have redemption through His blood, the
forgiveness of sins (Colossians 1:13-14).” Note the past tense of
the verbs: the deliverance from evil power and the translating into
the kingdom are a fact! “Redemption” is one of the synonyms of
“deliverance.” Jesus redeemed you by His blood, and Satan has
no claim on you any more..
If you are a Christian, you are “in C hrist.” And “if anyone is
in Christ, he is a new creation; old things have passed away;
behold all things have become new” (2 Corinthians 5:17). Are we
to rewrite this verse and say we are still in bondage to the old
things? When you were bom again, you were made part of the
body of Christ. “For by one Spirit we were all baptized into one
body . . . you are the body of Christ and members individually” (1
Corinthians 12:13a,27).
Can a Demon Inhabit Christ?
Does the body of Christ have demons it? Do you not know that
is unthinkable? Be assured, when a demon can invade Christ, then
and only then can a demon come into one who is in Christ. It will
never he\
Generation Curses and Deliverance 233
W hat About: Spirit/Soul/Body?
Some say, “I agree with you that my spirit cannot be inhabited
by a demon, but my body, or my soul (my mind, my emotions, my
will) could have a demon somewhere inside.” Let us examine this.
First, “he who is joined to the Lord is one spirit with Him” (1
Corinthians 6:17). Second, the believer’s soul is in Christ; you
have received “the end of your faith-the salvation of your souls”
(1 Peter 1:9); believers are “of one heart and one soul" (Acts
4:32); also, we have the mind o f Christ (1 Corinthians 2:16).
Third, the believer’s body is in Christ. “Do you not know that
your bodies are members of Christ?”and “your body is the temple
of the Holy Spirit” (1 Corinthians 6:15,19). God will destroy
anyone who defiles the temple. Do you think he will allow a
demon to enter His temple? The prayer of Paul is that our “whole
spirit and soul and body be preserved [“kept” in NIV] blameless”
(1 Thessalonians 5:23). The whole person is either “in Christ” or
“outside Christ.” Christ is not divided!
It is true that man is a tri-unity. Indeed we need to understand
the distinctiveness of the human spirit, the human soul, and the
human body. However, it is not possible to say that one is in
Christ and the other two are not, or that two are in Christ and one
is not. We can study the interrelationships of the three aspects of
our being, but we cannot make rigid divisions. In order to have
one’s spirit indwelt by the Holy Spirit while one’s soul is indwelt
by a demon, we would have to divide Christ. We would have a
person partly in the kingdom of “the Son” and partly in the
kingdom of “darkness” (Colossians 1:13). It is not possible! If
you leave Christ, you are vulnerable to demons. But as long as
you are in Christ, you are secure. When a demon can find his way
into the kingdom of Christ, then-and only then-you need fear. It
will not happen!
234 Power Encounter
Encountering Persistent E rro r
Regardless of the clear teaching of the Word regarding the
accomplished deliverance of all who are in Christ, some popular
teachers continue to teach that saints can have demons in them.
Neil Anderson has written, “The prevailing belief among
Evangelicals is that Christians can’t be demon possessed.
Nothing has done more damage in arriving at a diagnosis” (130).
He admits the Epistles have no instruction for the ministry of
deliverance, but implies he has the instructions the Epistles should
have had.
The E rro r of Co-Habitation: Carlos Annacondia also believes
demons can inhabit some believers: “If a person has problems it is
because he or she has opened the door to the devil. We need to
know what the problem is so we can promptly take action, break
the bond, tell the spirit to come out, and close the door so the devil
can never return” (74). Man’s word cannot take precedence over
the Word of God. If a Christian “opens the door to the devil and
he comes in,” Jesus will not stay! He has told us not to be yoked
with an unbeliever (2 Corinthians 6:14-16). Do you think He will
co-habit with the devil?! Never! When the devil can get under
the blood of Jesus, then you will have cause to worry.
The E rro r Regarding Location: Tim Warner also believes the
Holy Spirit will cohabit with an evil spirit. He writes:
We are talking about the relationship between my spirit,
the Holy Spirit, and an evil spirit. That is not a spatial
matter. It is a spiritual one, and the location of the
demon-inside or outside-is not the real issue. The issue
is, to whom do I yield control? (85, emphasis mine).
The location matters to God! He said, “Greater is He Who is in
you than he who is in the world” (1 John 4:4). Those who teach
cohabitation would re-write the verse to say, “Greater is He Who
is in you than the demon who is in you.” Who could fail to see
Generation Curses and Deliverance 235
that this is absurd?
Ed Murphy states his opinion that “demons can enter the body
of some sinning Christians. The Holy Spirit will enter the body
even if there are demons dwelling there. The Holy Spirit is not
afraid of demons. Nor do they contaminate Him by their
sinfulness any more than he is contaminated by the sinfulness of
the believer’s flesh” (63-64).
There are several erroneous theories here, the main one being that
Murphy has presumed to speak for the Holy Spirit opposite to
what the Holy Spirit has said about Himself: “Your body is the
temple of the Holy Spirit” (1 Corinthians 6:19), and “if anyone
defiles the temple of God, God will destroy him.”(l Corinthians
3:17). Could there be any worse defilement than a resident
demon?
Another problem with Murphy’s reasoning is a wrong definition
of “flesh.” We rightly speak of “sinful flesh” and “sinful nature”
because we know that human nature is inclined to be self-seeking,
and this, if not overcome, leads to sinful acts. However, Scripture
is clear that our “flesh” in itself is not sinful. Jesus never cast the
“flesh” out of anyone, but He casts devils out of all who need such
and are willing to receive Him (John 1:12). To compare the
“flesh” to a resident demon shows dangerous lack of Scriptural
understanding of Sanctification.
Those who insist that Christians can have demons in them should
take note of the extremes to which such belief can lead. Frank
and Ida Hammond published a book which has sold over a million
copies. The title Pigs in the Parlor is quite descriptive of
contents. They liken the parlor to the cleansed heart of a believer
and the pigs to the demons who come in. They list dozens of
demons that may intrude. Frank describes an encounter with some
of them, as he and Ida were growing in their understanding:
We realized that demons were responsible for certain
tensions between ourselves. One day when we were at
home by ourselves we decided to minister to one another
236 Power Encounter
in these areas. As I called for the demons to release her,
she was thrown to the floor and evil spirits began to speak
through her. One demon made a direct accusation against
me. I knew that I was guilty of what the demon accused
me. I could not proceed with her deliverance. It was
necessary for me to confess my sin, ask her forgiveness
and have her cast the demon out of me before I was able
to continue with her ministry (99).
While this seems ridiculous to most of us, it seems logical to
those who believe demons can inhabit Christians. I fear it is an
example of the “blind leading the blind” (Luke 6:39).
A Voice of Truth: We can be deeply appreciative of leaders who
are worthy of the title. Gene Jackson writes in the Tennessee
District Bulletin for ministers, warning them of unscriptural
teachings that may come their way:
The old craze of casting demons out of believers is
probably the most dangerous and damnable of all these
doctrinal aberrations. . . . “Casting demons out of
believers” does damage that lasts a lifetime. I have
absolutely no patience with those who despise the blood
of Calvary’s Lamb and attempt to cast a demon out from
under that precious sacrifice.
You can cast all the demons out of sinners that you can
find. (And if you’ll move out of your regular zone of
fellowshipping with believers, you can certainly find a
demon-possessed segment of society.) But you are not
going to find a demon in a believing child of God, who is
under the blood of the Cross of Calvary. Not in a million
years. Don’t allow such nonsense in your church (June
99).
Generation Curses and Deliverance 237
Conclusion
If you are not sure of your salvation, do not depend on the word
of any minister or any formula such as “repeating a prayer.” Go
to God; ask Him to let the Holy Spirit so convict you that you will
be able to repent, confessing your sin and your inability to save
yourself He will deliver you from the power of darkness and
place you in the Kingdom of His dear Son (Colossians 1:13).
If after salvation, you feel the need for deliverance, go back to
God with your Bible in hand. Read Galatians until the message
is clear. God says you are free: (1) your ego is “crucified with
Christ” (2:20); your flesh “has been crucified” (5:24); you are
“crucified to the world” (6:14). These crucifixions have one goal:
freedom via resurrection with Christ here and now.
The story is told of a captive eagle tethered to a stake by a chain
ten feet long. Marching in a circle for years, he wore a track in the
ground. Finally the owner removed the chain, but the eagle
persisted in walking in the same circle. One day someone pushed
him off his beaten track; in astonishment he looked around,
flapped his wings, and soared to his natural habitat.
God wants you, like the eagle, to soar into heavenly places in
Christ Jesus, because He has placed you there (Ephesians 2:6).
There is no need for you to wearily plod on your old beaten track.
When Satan tempts you, tell him what God says about you. When
he reminds you of your past, remind him of his future!
When your “feelings” say you need deliverance, believe God, not
your feelings. If misguided persons say you need “deliverance
ministry,” remind them of what God says, “Stand fast in the
liberty with which Christ has made us free , and do not be
entangled again with a yoke of bondage” (Galatians 5:1).
“Whom the Son sets free, is free indeed” (John 8:36). Who
knows? You may write a much-needed book on “Generation
Blessings.”
238 Power Encounter
BIBLIOGRAPHY
Anderson, Neil. “Finding Freedom in Christ.” Dark Angels. C.
Peter Wagner and Douglas Pennoyer, eds. Ventura:
Regal Books, 1990.
Annacondia, Carlos. Listen to Me, Satan. Orlando, FL: Creation
House Pub., 1997.
Arndt, William F. and F. Wilbur Gingrich. A Greek-English
Lexicon o f the New Testament. Chicago: University of
Chicago Press, 1957.
Bray, Jasmine. Personal Interview, July 16, 1999. North Little
Rock, AR 72118.
Castleman, Teresa. Brownsville Assembly o f God Deliverance
Manual. Pensacola: Brownsville Assembly of God, 199697.
Carpenter, Harold. Mandate and Mission. Springfield, MO:
Central Bible College Press, 1988.
Clarke, Adam. Commentary and Critical Notes. New York:
Emory and Waugh, n.d.
Fuiten, Joseph. “Binding and Loosing in Messianic Perspective.”
Paper. Cedar Park, OR: Assembly of God, 1999.
Internet <www.cedarpark.org>
Gwin, Eddie. Sermon on Tape : “Generation Curse.” Mountain
Home, AR: First Assembly of God, March 7, 1999.
Hammond, Frank and Ida. Pigs in the Parlor. Kirkwood, MO:
Impact Christian Publications, 1973.
Henry, Matthew. Matthew Henry’s Commentary o f the New
Testament. Marshallton, DEL: The National Foundation
for Christian Education, 1845.
Hickey, Marilyn. Break the Generation Curse, Part I. Denver,
CO: Marilyn Hickey Ministries, 1995.
_________ . Break the Generation Curse, Part II. Denver, CO:
Marilyn Hickey Ministries, 1997.
Horton, Stanley M. The Book o f Acts. Springfield, MO: Gospel
Publishing House, 1981.
Generation Curses and Deliverance 239
________ . “Inside the Bible.” Pentecostal Evangel. Springfield,
MO: Gospel Publishing House, Jan. 14, 1996.
Jackson, Gene. The Fellowship. Madison, TN: District Bulletin,
July-August, 1999.
Keener, Craig. The IVP Bible Book Commentary. Downers
Grove: InterVarsity Press, 1993.
Lindell, John. Sermon: “Dealing With the Devil.” Springfield,
MO: James River Assembly of God, tape Oct. 30, 1994.
Murphy, Ed. “We Are at War.” Dark Angels. C Peter Wagner
and Douglas Pennoyer, eds. Ventura: Regal Books, 1990.
Spence, H. D., ed. The Pulpit Commentary. New York: Funk &
Wagnalls Co., n.d.
Stamps, Don, ed. “Notes.” The Full Life Study Bible. Grand
Rapids: Zondervan Publishing House, 1992.
Wagner, C. Peter. Confronting the Powers. Ventura: Regal
Books, 1996.
_________ and Douglas Pennoyer, eds. Dark Angels. Ventura:
Regal Books, 1990.
Warner, Tim. Spiritual Warfare. Wheaton, IL: Crossway Books:
1991.
Webster. Webster’s Seventh New Collegiate Dictionary.
Springfield, MA: G. & C. Merriam Publishers, 1967.
Worley, Win. Deliverance Ministry. Hegewisch Baptist Church.
<URL: www.hbcdelivers.org>.
CHAPTER ELEVEN
ENCOUNTERING
TERRITORIAL SPIRITS
Wagner reports that when moving into an office complex which
he had leased he discovered it had a “grossly unclean statue at its
entrance” (Breaking Strongholds 65). In fact, with one of its ugly
fingers the creature pointed directly to the window of his personal
office! Concluding that its presence had invited demons to dwell
on the premises, he declares that if the building had belonged to
him he would have immediately removed the work of art. Since
that was not an option, he pursued another course. He says:
Doris and I invited Cindy Jacobs to join us in an office
cleansing when we first moved in. She broke the power
of spirits inside the office and bound any forces of
darkness attached to the statue. Since then the offices
have been peaceful and pleasant (65-66).
Neil Anderson has interesting instructions for people in such cases.
He writes, “If they are renting or leasing the home, I suggest they
move unless the owner is a Christian and is willing to dedicate the
property to the Lord” (223).
Other authorities agree with Wagner that demons can occupy
buildings as well as many other places. Explaining the views of
pagan peoples Otis declares, “These incorporeal beings are
perceived to rule over homes, villages, cities, valleys, provinces
and nations, and they exercise extraordinary powers over the
behavior of local peoples” (35). While most would agree with his
statement as to what pagans perceive to be true in their teachings
Territorial Spirits 241
on demonology, many do not conclude with him that such beliefs
correspond with reality.
Some parts of the American culture hold strange beliefs about
these kinds of things. Many fear to live in houses where someone
was murdered because they think the place to be “haunted” by the
spirit of the dead or other evil spirits. Rumors abound that strange
sights and sounds appear in the place, especially in the darkness of
the night. Others think if they carry a foot of a rabbit as a charm
or if they find a four-leaf clover they are assured of good luck in
life. Still more are afraid of a black cat or would be terrified if
they absent-mindedly walked under a ladder because these items
bring bad luck into one’s life. Do their beliefs make their views
true? Certainly not, though this is not an attempt to deny the
reality of demons nor their activities in our world today.
Otis, Wagner, and others have more recently associated with
their views of demon activity practices like “spiritual mapping,”
identifying and exorcizing “territorial spirits,” and “territorial
staking.” While they seek to support their approach to such
ministries with Scripture, much of what they do is so extreme as
to be disturbing to many in the Christian world. A study of their
material indicates that far too much of their teaching has human
experience and even pagan theology as its base.
Commendably, though, many whose theology and practice has
embraced extreme concepts in demonology declare that their major
concern is the evangelization of the world. As the editor of a work
to which several writers contribute Wagner explains:
The heartbeat of each one of the contributors to this book
is that the world may be believe; that multitudes of lost
men and women will be liberated from the dark oppres­
sion of the enemy and drawn by the Holy Spirit to the
glorious light of the gospel of Christ (Breaking Strong­
holds 25).
However, quite apart from their questionable practices, Scripture
242 Power Encounter
makes clear that we can obey the Great Commission to evangelize
the world by taking the Bible as our sole and sufficient guide for
faith and practice. This requires us to keep our focus on the
clearly-stated content of the Commission. It also involves careful
adherence to the nature of the authority Jesus gave His followers
to carry it out. It further includes a practice in ministry which
follows what Scripture says about the character of spiritual gifts.
We will focus on all of this in the pages below.
FOLLOWING
THE GREAT GUIDE-BOOK
The Only Guide for Faith and Practice
First, then, let us consider the encouraging fact that we can obey
the Great Commission to evangelize the world by taking the Bible
as our sole and sufficient guide for faith and practice. Scripture
suggests several reasons for using the Bible as our only guide.
Among them is the truth that trusting in other things, such as our
own understanding, is not safe. We learn much through our
senses; however, experiencing a mirage on the desert in seeing an
oasis at a distance, only to discover when arriving at the place that
our eyes played tricks on us, demonstrates that our senses are not
infallible. Reality has only the burning sand continuing indefi­
nitely before us. Then, to lean on the adage, “Seeing is believing,”
can be risky business. As reported twice in God’s Word, a wise
man of long ago declared, “There is a way which seemeth right
unto a man, but the end thereof are the ways of death (Proverbs
14:12; 16:25). Accordingly, our God advises that we, “Trust in
the LORD with all thine heart; and lean not unto thine own
understanding. In all thy ways acknowledge him, and he shall
direct thy paths’” (Proverbs 3:5-6).
Certainly, also, it is sometimes sheer folly to put our confidence
in anything other than the Word of God. Concerning such,
Jehovah chides:
Territorial Spirits 243
And when they shall say unto you, Seek unto them that
have familiar spirits, and unto wizards that peep, and that
mutter: should not a people seek unto their God? for the
living to the dead? To the law and to the testimony: if
they speak not according to this word, it is because there
is no light in them” (Isaiah 8:19-20).
Perhaps most important of all is the fact that only the Bible tells
us how to make things right between our souls and God. As the
psalmist says, “Wherewithal shall a young man cleanse his way?
by taking heed thereto according to thy word.” (Psalm 119:9).
We must also maintain our faith in the Bible as our sole guide
because its truths are eternal. As Jesus said, “Heaven and earth
shall pass away, but my words shall not pass away” (Matthew
24:35). By way of contrast, the various philosophies we encounter
may prove to contain truth to a greater or lesser degree. But the
passing of time has demonstrated that multitudes of human
theories were false, with people discarding them. Even the
Church, especially its Pentecostal segment, has known numerous
fads as they have come and gone with seeming regularity. Each of
them has rested on some supposedly recently revealed truth from
the Lord. Regrettably, some immature believers appear to lack the
capacity to admit even to themselves that the last “wind of
doctrine” they embraced turned out not to be true and was
therefore worthless. Instead, they keep on eagerly watching for the
next new thing on the horizon.
Despite such truths Wagner contends that teaching is acceptable
even when it has no biblical base, as long as it does not contradict
the Bible (Confronting the Powers 98). And Kraft declares, “ . .
. we contend that ideas and/or practices may be scriptural as long
as they are not condemned by Scripture” (113). However Chris­
tians generally condemn the smoking of marijuana, though that is
nowhere specifically forbidden by name in Scripture. They use
biblical principles in doing so. The scriptural prohibition of
drunkenness by implication forbids smoking marijuana.
244 Power Encounter
Further, Wagner rejects the “apostles only” rule of hermeneutics.
He writes, “As I have said, I do not agree that the so-called
‘apostles’ example principle of hermeneutics’ is a useful principle
. . . “ (Confronting the Powers 162). Actually, in the end he turns
to a three-fold source as his guide for faith and practice. He
writes, “We can leam valuable information from the totally
reliable written Word of God, from the spoken or rhema word of
God and from accurately analyzing and interpreting the works of
God” (Confronting the Powers 64).
Not Experience: An overemphasis on the work of demons
appears to be among the latest of the “feds” to come among us.
Recognizing the magnitude of the task of reaching billions of lost
people in the world, Caballeros defends some of the current
questionable teachings on demonology as resulting from new
“revelations” from God. He concludes, “. . . God is sovereign and
is revealing new and better strategies so that we may reach those
billions in our generation. I am convinced that spiritual mapping
is one of these revelations” (124-125). If he is correct in his
deductions, why did the Lord wait so long to “reveal” these
strategies? Did He only recently realize the magnitude of His
assignment to His Church in the Great Commission? Such faulty
reasoning demonstrates the danger of basing the work of the
Church on lessons learned from experience.
Ray Anderson boldly declares that his theology begins with
experience rather than Scripture. To begin a work with himself as
editor he writes, “One fundamental thesis will control this
discussion - the thesis that ministry precedes and produces
theology, not the reverse” (7). Wagner reasons that Paul’s
theology came from his experience rather than the Old Testament.
Making his pragmatic position even more clear he says, “By
nature I find myself more goal oriented than process oriented.
Application seems more important to me than theory. The theories
I like the best are, frankly, the ones that work” (Confronting the
Powers 47).
Priest, Campbell, and Mullen express concern over this tendency
Territorial Spirits 245
to base doctrine and practice on experience. They write:
New understandings of spirit realities are being con­
structed by missiologists based upon contemporary
religious experience and upon a re-examination of Scrip­
ture through the lens of such experiences. As they
construct their arguments for how we are to understand
spirit realities, they continually appeal to accounts of
contemporary experience from which we are to infer
truths about spirit realities-truths which cannot be derived
from Scripture alone (11).
Concluding their analysis of the false teachings they discuss they
declare, “The doctrines we have presented are theories about
spiritual realities not given in Scripture, something freely acknowl­
edged by key proponents of these [erroneous] doctrines” (25).
Not the Theories of Men: Further, we must not be turned aside
by philosophical speculations or worldly systems which would
result in our hearers losing sight of what the sacred Scriptures
clearly contain. Paul told Timothy that he must “ . . . shun profane
and vain babblings: for they will increase unto more ungodliness.
And their word will eat as doth a canker . . .” (2 Timothy 2:1617).
Over and over the apostle warns the youthful minister to avoid
the temptation to chase after the wisdom of man as it appeared in
the various philosophical/theological theories of the first century.
He begins that theme in his first letter to Timothy as he writes:
Neither give heed to fables and endless genealogies, which
minister questions, rather than godly edifying which is in
faith: Now the end of the commandment is charity out of
a pure heart, and of a good conscience, and of faith
unfeigned: From which some having swerved have turned
aside unto vain jangling; Desiring to be teachers of the
law; understanding neither what they say, nor whereof
246 Power Encounter
they affirm (1 Timothy 1:4-7).
In the verse preceding these Paul shows grave concern over a
counterfeit message which was circulating among the churches.
He viewed it as another teaching, doctrine, categorizing it as
heterodox, “crooked,” (3) as opposed to orthodox, “straight.” He
also used he teros for “another of a different kind”( 10) rather than
alios for “another of a the same kind.” The message contained
myths, fables, called old wives’ fables in some passages, and
endless discussions of genealogies. The apostle viewed such as
amounting to nothing more than vain talking, idle discussion,
endless debate, worthless philosophical speculation. Despite its
attempts to use the Word of God in its teaching, Paul declared the
counterfeit message was guilty of making misapplications of the
law.
Rather than concluding such diversions from the Bible on the
part of preachers as harmless theorizing, the apostle declared that
such teachings promoted doubt rather than faith in the endless
controversy it created. It failed to build believers up. Alas, it
caused many to turn aside from the simple gospel which Paul
preached!
Elsewhere in the Pastoral Epistles Paul makes repeated refer­
ences to this tendency toward dangerous extension of “biblical”
studies. As he closed his first letter to Timothy he again instructed
him to avoid profane, secular and vain babblings (1 Timothy
6:20). The first reason he gave is that such leads people away
from the faith (21). His second reason is that all such speculations
amount to a waste of time (2 Timothy 2:14; Titus 3:9). The third
reason is that discussions of this nature subvert, ruin, corrupt,
overturn, and undermine the faith and morals of those who hear (2
Timothy 2:14). The fourth reason is that it increases to more
ungodliness, such as anger and strife (2 Timothy 2:16). The fifth
reason is that such false teaching is as deadly as canker, gangrene
(2 Timothy 2:17). The sixth reason is that the heated discussions
while engaging in speculative debate run counter to the spirit of
Territorial Spirits 247
gentleness in Christianity (2 Timothy 2:23-24). The seventh and
final reason is all such ignores the fact that the basic problem for
the sinner is moral, not intellectual (2 Timothy 2:25-26). It is as
useless to reason with the spiritually blind as to argue with a drunk
man.
Not Carelessly Applied Scripture: Also, we must be aware that
some scholars providing an over-emphasis on demonic activity
today appear to handle the Bible carelessly at times. For example,
Wagner writes:
We read in 2 Corinthians 4:4 that Satan has successfully
blinded the minds of unbelievers so that they cannot
receive the gospel. This undoubtedly refers to individuals,
but could it also refer to territories? Could it mean
nations? States? Cities? Cultural groups? Tribes?
Social networks?” {Engaging the Enemy 43).
O f course, none would fault him for asking questions, but by
implication he answers them all in the affirmative. Then from
there he builds his excessive teaching about territorial spirits and
everything he associates with it on “biblical” principles.
Elsewhere Wagner manifests the same tendency to carelessly
handle Scripture when he writes, “We have examples of Jesus both
naming and addressing demons” {Confronting the Powers 201).
The truth is that the Bible offers only one such example. Further,
he takes the Greek word nikao, “to conquer,” and makes it fit his
views on spiritual warfare every where it appears in the Bible
{Confronting the Powers 144-145, 151). The fact is, of course,
that believers “conquer, overcome” the flesh, the world, and the
devil. Often the word concerns overcoming the first two rather
than the third.
Wagner demonstrates the same tendency when he immediately
concludes that Beelzebub in Luke 11:15 is “a classic territorial
spirit” when many consider this to be simply one of Satan’s
several names in Scripture {Confronting the Powers 149). He
248 Power Encounter
also takes Jesus’ reference to “binding” and “loosing” in Matthew
16:19 as “relating directly to strategic-level spiritual warfare”
(152). Instead, a study of the terms as they appear in parallel
passages in Matthew 18:15-20 and John 20:21-23 shows the
emphasis is on indirect “loosing” or “binding” through church
discipline, prayer, and preaching. If believers obey His commands
in these three areas they will make possible the “loosing” of people
from their sins. If they fail in their duties, sinners will remain
bound in their sins.
And, how can Peter’s “encounter” with Simon at Samaria be
considered “. . . the primary event that opened the Samaritans to
the gospel,” as Wagner concludes? (Confronting the Powers 170).
The passage records that the “encounter” did not occur until Peter
arrived on the scene after the townspeople had already responded
in mass to the gospel (Acts 8:5-24). Further, Wagner seems
equally rash to considers the “beasts” at Ephesus which Paul
referred to in 1 Corinthians 15:32 as having been “territorial
spirits” (Confronting the Powers 209-210).
And again, as to “casting down every high thing” in 2 Corin­
thians 10:5, Wagner quickly concludes that these “high things” “ .
. . are demonic beings, principalities and powers, which in many
cases have been intentionally invited to take control of whole cities
or people groups or nations” (Confronting the Powers 239). Then
on the basis of this interpretation he declares that here is “ . .. one
of the most direct indications in the New Testament that we are to
do strategic-level spiritual warfare” (240). A more careful
analysis of the passage reveals that in the military analogy which
Paul uses he refers to a towering fortress or high rampart which
stands in defiance of the gospel. Then, any system of thought
which raises its head in opposition to the true message of salvation
is such a “high thing” or proud obstacle.
In like manner the term “imaginations,” “strongholds” of the
passage (2 Corinthians 10:5) likely does not refer to what the
demonologists contend much that it does. Rather than thinking of
the strongholds of the strongman in Wagner’s strategic-level
Territorial Spirits 249
spiritual warfare, Paul writes of philosophical speculations,
systems of human reason which stand opposed to the knowledge
of God as revealed in Scripture. The apostle’s military analogy
sees these as fortresses or prisons of false teachings which hold
sinners captive. They must be exposed as erroneous darkness by
the light of the gospel. The truth of the gospel, then, is what sets
these prisoners free.
Wagner provides another case of his hasty exegesis when he
confesses to knowing that rhema and logos are used interchange­
ably as synonyms in the New Testament, but still declares that “
. . . logos most frequently refers to the written Word of God (an
exception being a reference to Jesus in John 1:1), and rhema most
frequently refers to the directly spoken word of God” ( Confronting
the Powers 52). He seeks to support his view by reporting an
episode from his own experience. He writes that:
. . . John Wimber received a rhema word from God that
the root cause of my headaches had been a demon and
that I was to drive it out myself rather than ask someone
else to do it for me. I obeyed. I cast out the demon in the
name of Jesus, and I have not suffered any such head­
aches since that day” (Confronting the Powers 59).
A final example of Wagner’s tendencies in interpreting Scripture
concerns Ezekiel 4:1-3. In it the prophet receives instructions to
prophesy the fall of Jerusalem at the hands of Babylon in a
dramatic way. He is to place a tile on a table on which he has
portrayed the city. Then around it he must place small objects
depicting the coming siege against it. His actions were to serve as
a sign to the citizens of the Holy City as to what was ahead for
them. Yet, Wagner sees in all this as biblical support for the
practice of spiritual mapping! He writes, “An example of spiritual
mapping is seen in Ezekiel 4:1-3 where God instructs Ezekiel to
make a map of the city of Jerusalem on a clay tablet, then ‘lay
siege against it.’ Obviously, this refers to spiritual, not conven­
250 Power Encounter
tional, warfare” (Breaking Strongholds 20).
Beckett manifests the same tendencies as Wagner in his approach
to interpreting Scripture. For example, he cites Isaiah 33:20-23 in
support of the practice of “staking.” Then he writes:
I will be the first to recognize that this passage, in its
historical context, has little to do with strategic-level
spiritual warfare or taking a city for God. Nevertheless,
we felt it was God’s prophetic word for The Dwelling
Place Church in Hemet, California, in 1991, so we set out
to obey it and apply it as we sensed God’s leading stepby-step (166).
Accordingly, they proceeded to drive stakes around the city to hold
the “prayer canopy” which they felt the Lord directed them to erect
over the town. While others were driving stakes around the city,
Beckett explains, “At the same time, Susan and I, standing by the
intersection in the center of town, would simultaneously lift up a
praise offering unto the Lord as a center pole of the spiritual
canopy” (167).
All the while Wagner and associates charge those who disagree
with their positions on demonology of interpreting Scripture with
rose-colored glasses. In this case it is that of a Western mind-set.
The contention is that theologians in the Western world build
systems that are logically, rationally, and empirically arranged.
Supposedly, they conclude, “If you can’t experience it with one of
your five senses, it doesn’t exist.” They have difficulty, then,
accepting the reality of angels, demons, and spirits. On the other
hand, the claim is that Easterners tend to be more oriented toward
the non-material world, the world of the spirit.
Priest, Campbell, and Mullen who question many of the teaching
and practices of the demonologists respond with, “As supematuralists, we are concerned that our critique not be construed in any
sense as an attack on supematuralism and on the importance of
prayer and faith to missions, or as a denial of the powerful Satanic
Territorial Spirits 251
forces arrayed against us” (14)
Not the Beliefs of Pagan Cultures: Certainly we must beware
of turning to the beliefs held in pagan cultures for support in doing
the Work of God. Yet, as to the use of the names of territorial
spirits in exorcizing them, Sterk seems to turn more to cultural
belief than Scripture. He says, “I am very suspicious of names
that are given by territorial spirits themselves, since I do not
believe that they are about to reveal any secrets which would lead
to their own downfall” (159). But then he concludes, “However,
this does not invalidate the using of specific names in casting out
these spirits” (159). From there he moves to pagan beliefs for
support of the practice. He declares that in many cultures the view
prevails that if you know the name of a person you possess certain
powers over him. Then he explains, “The Tzotzil people have
strong feelings about knowing the names of their ‘animal spirit
companion’ (Vogt 1969:371). If some enemy gains knowledge of
the name of that spirit, he can place a curse on that person by
harming that particular animal spirit” (159-160).
Wagner makes clear his leaning on such cultural beliefs in a
Christian ministry. When commenting on the advisability of
learning the names of spirits to facilitate exorcism, he writes,
“Effective spiritual warfare does not require knowing the names
of the spirits, but experience has shown that when we are able to
identify them specifically by name, we seem to have more
authority over them, and therefore we can be more effective”
(Confronting the Powers 200).
Priest, Campbell, and Mullen warn of the dangers in this
approach to ministry. They write:
If we proceed on the mistaken assumption that we can
infer truth about spirits from people’s beliefs about
spirits, we will invariably end up syncretistically incorpo­
rating animistic and magical notions of spirit power into
our doctrinal understandings of the demonic world” (35).
252 Power Encounter
It seems true, of course, that the Lord sometimes grants miracles
to a seeking and believing individual, though the preacher involved
may not be correct as to some of the methods he uses. Priest and
his associates recognize this. They conclude:
On occasions, God works supematurally even when the
method is clearly wrong. Moses was commanded to
speak to the rock (Num 20). Instead he struck the rock.
His method was clearly wrong and God later punished
him. Yet when he struck the rock, God still brought forth
water” (42-43).
In such cases one may surmise that the Lord met the need of the
hungry individual in spite o f questionable ministerial practices
rather than because o f them.
Kraft declares himself ready even to experiment with the beliefs
of pagan cultures in his search for truth. Speaking for himself and
those like-minded he says:
So, I/we believe in going beyond the overt statements of
Scripture, though not outside the bounds of Scripture,
whether in dealing with the material and human worlds or
in dealing with the spirit world. I/we also believe in
experimenting with the insights of others, such as animists, those in Scripture who did not obey God, even
(though carefully) demons, in our quest to discover more
of what the Holy Spirit wants to teach us in this area
(102-103).
However, Gailey raises valid questions concerning such an
approach. He writes:
If we acknowledge the identity and names of spirits before
the people, as Vernon Strek suggests (160), are we not
thus validating the people's belief? If we say we believe
Territorial Spirits 253
in the spirits they believe in, do we not lend credence to
pagan worldviews?" (250).
Greenlee expresses similar concerns. He says:
It is feared that recent discussion of “territorial spirits”
has given them more “territory” than they deserve, both
from biblical exegesis and case study analysis. A signifi­
cant problem is the confusion of ontological reality - what
the Bible declares as “really real” - with phenomenologic­
al reality - that which is perceived by people to be real"
(507).
Not by Contending with T erritorial Spirits: Priest and
associates credit Timothy Warner as having been the first to
promote the concept of territorial spirits (20). Wagner explains
the term saying:
These enemy forces are frequently called “territorial
spirits” because they attempt to keep large numbers of
humans networked through cities, nations, neighborhoods,
people groups, religious allegiance, industries or any other
form of human society in spiritual captivity {Confronting
the Powers 22).
Sterk says, “In some cases, territorial spirits seem to be so fixed
in a particular house or underground stream that everyone living
in the immediate area is affected by sickness, mental illness, or
serious attacks” (150).
Scholars now writing on things like territorial spirits talk much
about the necessity of binding the strongman. With a reference to
2 Corinthians 4:4 Caballeros concludes that Satan has so blinded
sinners that evangelism of individuals is impossible until his power
over a given area is broken (127). In agreement with him, Dawson
writes, “We must overcome the enemy before employing other
254 Power Encounter
methods of ministry among men and women” (139). This applies
whether in nations, states, cities, and even neighborhoods. Indeed,
some take it upon themselves to bind the demons occupying all
four directions on the compass (91)!
They elaborate on how the demons came to have “legal rights” to
occupy such territories originally. Kraft holds that sinful behavior
of people can give demons rights over their land (131). In fact, in
some cases he says the territory was formally dedicated to a
specific demonic influence (132). Otis explains the view that he
and writers like Kraft hold:
In return for a particular deity’s consent to resolve their
immediate traumas, they have offered up their singular
and ongoing allegiance. They have collectively sold their
proverbial souls. It is through the placement of these
ancient welcome mats, then, that demonic territorial
strongholds are established (40-41).
As to how demons maintain such “rights,” Otis says that it is
through “the authority transfers that occur during religious
festivals, ceremonials and pilgrimages” (41). He continues:
They are opportunities for contemporary generations to
reaffirm the choices and pacts made by their forefathers
and ancestors. They are occasions to dust off ancient
welcome mats and extend the devil’s right to rule over
specific peoples and places today (42).
A part of the doctrine of territorial spirits is the practice of
“spiritual mapping.” Otis declares himself to be the father of the
term (32). Caballeros explains, “Spiritual mapping plays the same
important role that intelligence and espionage play during war. It
reveals the conditions behind enemy lines” (Breaking 125). It
“shows us the enemy’s lines, location, number, weapons, and
above all, how the enemy can be defeated” (125). For him even
Territorial Spirits 255
lilies and angles on the map become significant. He suggests that
demons can sometimes move rapidly, especially down streets
formed in “straight lines” (142). In Lorenzo’s thinking, angles
and geometric symbols (184-188), as well as numbers (192)
become important in spiritual mapping.
From the doctrine of territorial spirits also comes the practice of
“prayer walking.” It is sometimes viewed as necessary to take a
certain territory away from the spirits which control it. However,
Johnstone offers words of caution concerning prayer walks. He
declares, “It is important to realize that the physical presence of
the intercessor does not increase the power of the prayers” (149).
Further, he counsels, “There is a danger that if the premise of
territorial spirits is accepted, this can easily extend to the premise
that physical presence of intercessors in the area controlled by the
territorial spirit is essential for its binding” (149). Then he
concludes, “So it is being in His [God’s] presence, rather than in
the physical location, that pulls down strongholds” (150). He even
suggests possible negatives associated with prayer walking. They
include expense entailed that could be used in missions otherwise,
time and energy expended, and even a danger to missions in
sensitive areas (149).
If all this concerning territorial spirits is correct, why is there so
little about it in Scripture? Even Robb, something of a demonologist himself, asks pertinent questions about this:
It does not seem that the apostles spent much time teach­
ing people about these unseen forces. Not once that I am
aware of did Peter, Paul, James, or John . . . instruct that
Christians were to identify these spiritual forces and
command them to be bound . . . . How can we account
for this lack of understanding on the part of the early
disciples? Had Jesus left them in the dark about such
things? Were they too immature for the Holy Spirit to
reveal things of this nature to them? Or did they perhaps
believe that Satan's power had been broken by the cross
256 Power Encounter
of Jesus? . . . that when a person turned to Jesus the
power of Satan was bound in that person's life. That
when a city experienced revival Satan could no longer rule
that city (181).
A Sufficient Guide for Faith and Practice
Not only is the Word of God trustworthy as our sole guide for
faith and practice, but it is also sufficient to serve that purpose.
To the young preacher Timothy the older Paul explained, “All
scripture is given by inspiration of God, and is profitable for
doctrine, for reproof, for correction, for instruction in righteous­
ness: That the man of God may be perfect, throughly furnished
unto all good works” (2 Timothy 3:16-17).
The apostle declares that the Bible’s sufficiency rests on several
facts. First, from its pages we preachers glean what we need for
our doctrine, teaching, preaching. By getting all of our lessons
from it we present “sound,” healthy food for the souls of those
who hear us. The Pastoral Epistles call on us repeatedly to
dispense such information (1 Timothy 1:10; 2 Timothy 4:3; Titus
1:9 ,2:1). Second, it provides the needed tools for reproof when it
becomes necessary to censure others for errors as to either what
they believe or how they behave. Third, we as pastors find in
God’s Word the assistance required for correcting any among our
flocks who wander astray, in helping them improve, or even to
restore the fallen. Finally, Scripture offers us ministers of the
Gospel an adequate supply of materials for instruction, specifically
in training others as to the path of duty before God.
With such a wealth of God-breathed material in the Bible, Paul
declares that the man of God finds in it all he needs so that he is
fully equipped for all that his work entails. With his Bible ever
before him the preacher has a complete set of tools. By using it he
is fully capable, proficient, able to meet all the demands of the
ministry. By the Book he is completely furnished for every good
work. If he carefully studies it and wisely uses it, he is fully
Territorial Spirits 257
outfitted for his work in the Church. He is fully prepared and
equipped.
In view of all this, then, we as church workers have a duty to
continuously study and carefully present the truth of the Bible and
that alone in our service to mankind. Jehovah promised us as
much as he did Joshua that we will have a successful ministry if
we follow the same pathway. To Joshua, the new “pastor” in
Israel, the Lord said:
Only be thou strong and very courageous, that thou
mayest observe to do according to all the law, which
Moses my servant commanded thee: turn not from it to the
right hand or to the left, that thou mayest prosper
whithersoever thou goest. This book of the law shall not
depart out of thy mouth; but thou shaft meditate therein
day and night, that thou mayest observe to do according
to all that is written therein: for then thou shaft make thy
way prosperous, and then thou shalt have good success
(Joshua 1:7-8).
Then, to plant God’s word in our hearts is just the beginning.
Having done so we must “meditate on it day and night.” When we
are certain we have a correct understanding of its message we
must share its contents with others. That necessitates handling it
with the greatest of care. As Paul instructed Timothy, “Study to
shew thyself approved unto God, a workman that needeth not to be
ashamed, rightly dividing the word of truth” (2 Timothy 2:15).
This kind of “study” demands that we make every effort, do our
utmost, be ever so diligent in the process. It brings us to a place
where we can “rightly divide” the Word, which suggest that we
must “cut a straight pathway” and guide the Scriptures along it
toward their intended goal.
Then, it seems clear enough that we can evangelize the world by
taking the Bible as our sole and sufficient guide for faith and
practice. That will keep us from being side-tracked into trusting
258 Power Encounter
human experience, the theories of men, or even carelessly applied
Scripture, as well as save us from unwise efforts at contending
with “territorial spirits.”
FOCUSING ON THE CONTENT
OF THE GREAT COMMISSION
In the second place, then, Scripture makes clear that we can obey
the Great Commission to evangelize the world by keeping our
focus on the clearly-stated content of the Commission. Naturally,
Jesus did not leave His followers without adequate instructions on
carrying through with their assignment. In fact, the matter was so
urgent that He not only addressed it during His more than three
years of earthly teaching, but He also spoke of it several times
during His post-resurrection ministry.
Jesus’ Early Commissions to His W orkers
Instructions to the Twelve: Following at least a year and a half
of concentrated teaching, our Lord selected twelve of his students
for ministry assignment. When Jesus called them, Scripture
clearly declares His purpose was to “. . . send them forth to
preach, And to have power to heal sicknesses, and to cast out
devils” (Mark 3:13-14). Then, just before sending them on their
first “solo mission,” He gave them instructions not unlike the
military briefing from a commander on the eve of a battle. After
having received them Mark relates, “And they went out, and
preached that men should repent. And they cast out many devils,
and anointed with oil many that were sick, and healed them”
(Mark 6:12-13).
In both instances the mission was clear. It was three-fold in
extent. The Twelve were to preach, heal the sick, and cast out
demons. Only Mark joins James in recording that early ministers
anointed an ill person with oil as a part of praying for the sick
(Mark 6:13). James says, “. . . let them pray over him, anointing
Territorial Spirits 259
him with oil in the name of the Lord” ( 5:14).
Instructions to the Seventy: Jesus gave similar instructions to
the Seventy whom He selected and sent forth to minister. Luke
records, “After these things the Lord appointed other seventy also,
and sent them two and two before his face into every city and
place, whither he himself would come” (10:1). When sending
them forth He told them that they should heal the sick and preach
the good news of the coming of the kingdom of God (9).
Upon their return from their first ministry experience on their
own Luke reports, “And the seventy returned again with joy,
saying, Lord, even the devils are subject to us through thy name”
(10:17). They, too, had obviously preached, prayed for the sick,
and cast out demons. Interestingly, Jesus sought to temper their
excitement over the subject of demonology. He responded to their
enthusiasm saying:
Behold, I give unto you power to tread on serpents and
scorpions, and over all the power of the enemy: and
nothing shall by any means hurt you. Notwithstanding in
this rejoice not, that the spirits are subject unto you; but
rather rejoice, because your names are written in heaven
(Luke 10:19-20).
Jesus’ Post-Resurrection Commission to His W orkers
The ministerial assignment that Jesus left His Church at the
ascension was so important that He spoke of it several times
during His post-resurrection ministry. He did so at different times
and in various places.
As Recorded in M ark: The Great Commission in the Gospel of
Mark contains the same three elements as the assignment the Lord
gave to His workers before the crucifixion (16:15-18). They were
to “preach the gospel to every creature,” “cast out devils,” and
“lay hands on the sick.” The “sign” of speaking with new tongues
implies that they were to do all only after receiving the baptism in
260 Power Encounter
the Holy Spirit with the evidence of speaking in other tongues.
Indeed, the absence of a formal Commission in Luke makes this
even more clear. Though indirectly, Jesus referred to the assign­
ment He left His followers when He said that “repentance and
remission o f sins should be preached in his name among all
nations” (Luke 24:47). He proceeded to identify the apostles as
the “witnesses” who should do so. Then He added, “But tarry ye
in the city of Jerusalem until ye be endued with power from on
high” (49).
The other “signs” promised to accompany their preaching were
related to the apostles’ ministry to the sick (Mark 16:17-18). The
Teacher offered a general promise that if His followers would lay
hands on the sick they would recover. Then He gave specific
encouragement to believe for healing in the case of someone who
accidentally swallows a poisonous drink. That is the implication
of the Lord’s reference to “/ / they drink any deadly thing.” He
gives no one any reason to drink poison to display his faith, as has
been the case among some Pentecostals.
The context also suggests a like specific promise for healing in
cases of accidental snake bites. Again Jesus does not promote the
handling of snakes as a religious ritual, as some do. Since
Scripture is its own best interpreter, the only other reference to a
snake bite in connection with ministry must help explain Jesus’
statement. Luke records it in Acts 28:3-6. Unknowingly, Paul
picked up a deadly snake in a bundle of wood to put on the fire.
The serpent fastened its fangs on the apostle’s hand. Citizens of
the island expected him to die immediately. Instead, he shook the
snake off and “felt no harm!” Understandably, the result of the
incident enhanced the work of evangelism in that place.
As Recorded in Matthew: The Great Commission in Matthew
obviously differs much from that in Mark. The reason is that
Jesus spoke of the mission He assigned His followers upon His
departure from earth on various occasions during his post­
resurrection ministry. In Mark the audience was the “eleven”
(16:14). They were together eating a meal in a house, probably
Territorial Spirits 261
somewhere in the area of Jerusalem. In Matthew they had moved
north into Galilee, as Jesus had instructed them to do (Mark 14:28;
16:7). There they assemble outside on a mountain (Matthew
28:16).
In Matthew the Commission has only one basic command (28:1820). It is to make disciples of all nations. Our Lord’s instructions
to go, teach, and baptize are all related to that of making disciples.
The assignment to “make disciples” contains the only finite verb
in the directions He gave. The other three are participles. Thus
Jesus said that as they were going (literally, “having gone,”), they
must make disciples, teaching, and baptizing them. Therefore,
they were to center all their efforts on developing students for Him.
Obviously, then, the emphasis of the Commission in Matthew is on
the preaching/teaching work of the followers of the Christ in
evangelizing the world.
As Recorded in Acts: The last time Jesus spoke with his
followers concerning their mission on earth after He was gone
from it was just before the Ascension (Acts 1:4-8). As in Mat­
thew, His emphasis was on the single activity of sharing the good
news about the coming of Jesus to earth with the nations of the
world. They were to witness of Him to all, beginning at Jerusa­
lem, then Judea, then Samaria, then “unto the uttermost part of the
earth.”
These facts concerning Jesus’ commissioning workers lead to the
conclusion that central to their duties is the task of communicating
truth which sinners must believe in order to be saved. It is that
good news which is the “power of God unto salvation” (Romans
1:16). The healing of the sick and the casting out of demons are
ancillary to the preaching ministry in the work of evangelism.
Even Wagner declares, “We need to understand up front that
prayer and spiritual warfare do not in themselves save the lost. No
one was ever saved through pulling down strongholds or binding
the strongman” (Confronting the Powers 26). Later he correctly
declares, “Lost souls are saved only through preaching the gospel
of the cross of Christ and His resurrection, followed by repentance
262 Power Encounter
and allegiance to Jesus Christ as Lord and Savior” (Confronting
the Powers 157). Neil Anderson joins Wagner in declaring that
the work of evangelism involves more of a truth encounter than a
power encounter (209-210).
The Church in the Book of Acts understood that its main
assignment was the preaching of the gospel. Its actions demon­
strate that clearly. Most of the emphasis in the work of the
Church is on preaching, with a lesser focus on healing, and even
less still on casting out demons. In view of the biblical evidence,
it is difficult to see why Neil Anderson concludes, “The primary
feature in the apostolic commission to ministry is casting out
demons, however, not healing nor preaching” (292).
Dangers of Going Beyond the Commission: Contrary to this
pattern, Wagner and several others spend much of their energies
in delving into demonology, with a tendency to go far beyond what
Scripture says on the subject. While confessing that the Bible
offers little information on the organization of demons in the spirit
world, and that theologians through the centuries have concluded
virtually nothing on the matter, they expound at length on it.
Wagner has expanded on the simple command of Jesus to cast
out demons in devising a rather elaborate scheme on how to go
about that. He speaks of spiritual warfare on three levels (Con­
fronting the Powers 21-22). “Ground-level” refers to that of
simply casting demons out of individuals. “Occult-level” concerns
confronting “. . . Satanism, witchcraft, Freemasonry, Eastern
religions. New Age, shamanism, Astrology and many other forms
of structured occultism” (22). “Strategic or cosmic-level”
describes battles with high ranking principalities and powers. It
is this that provides the base for all Wagner says on “territorial
spirits.”
Apparently, though, Wagner finds it impossible to be consistent
with his arrangement. For example, commenting on Paul’s casting
the spirit Python out of the young girl in Acts 16:16-18 (groundlevel warfare), he declares, “I am led to believe that the strongman
over the city of Philippi was bound at that time” (strategic-level
Territorial Spirits 263
warfare) (Confronting the Powers 196).
When we focus too much on any single teaching of Scripture,
we tend to end up saying things which have hardly any biblical
basis. We should, rather, learn to be content to take the plain
teachings of the Bible and act upon them. By doing that we will
always sense that we come short as far as full obedience is
concerned, including doing what the Great Commission com­
mands.
We should hear anew the words of Moses, “The secret things
belong unto the Lord our God: but those things which are revealed
belong unto us and to our children for ever, that we may do all the
words of this law” (Deuteronomy 29:29). When it comes to
eschatology, for example, most in the Church world have warned
against going beyond what Scripture makes rather clear. Yet
many fail to heed the warning. They attempt to devise neat and
complete systems which offer to tell us anything and everything we
want to know about the future. They have done no small hurt to
the work of evangelism in the process.
Such experts in prophecy are not unlike the followers of Christ
in the first century. They were so taken up with that subject that
they could think of nothing else, even in their last moments with
their Teacher before His ascension back to heaven. They en­
quired, “Lord, wilt thou at this time restore again the kingdom to
Israel?” (Acts 1:6). The reply of Jesus made clear that He did not
want His followers to get side-tracked with peripheral issues. He
said simply, “It is not for you to know the times or the seasons,
which the Father hath put in his own power” (7). Then the Lord
of the Harvest made clear that they should focus on their assign­
ment to witness for Him worldwide. He declared, “But ye shall
receive power, after that the Holy Ghost is come upon you: and ye
shall be witnesses unto me both in Jerusalem, and in Judea, and in
Samaria, and unto the uttermost part of the earth” (Acts 1:8).
Any “one-theme” preacher would do well to take note. Tenden­
cies to focus on a single doctrine in a ministry naturally lead to
saying more than the Bible says about it. Such becomes necessary
264 Power Encounter
in order to have enough to teach about it that the ministry becomes
attractive. It often makes the speaker appear to have knowledge
which common preachers don’t have. The result focuses people’s
attention on the minister more than his message. Human pride and
devotion to men come out of it all. Further, when a minister
spends too much time on one doctrine he automatically neglects
other teachings of equal importance. Rather than that, we should
be able to say with Paul, “I have not shunned to declare unto you
all the counsel of God” (Acts 20:27).
Wisdom of Trusting in God: An over-emphasis on the work of
demons leaves an under-emphasis on the work of God. What
Jesus has already done, what the Father does, the ministry of the
Holy Spirit, and even what angels do get virtually no attention in
the literature of Wagner and his associates.
We must take note, first, of what Jesus has already done,
including examining the proof-text demonologists use in their call
for binding the strongman. Such a study indicates something other
than what they get out of it (Mark 3:22-27). The scribes have
accused Jesus of casting out devils through the power of Beelze­
bub, the prince of devils. The Teacher responds by showing them
the fallacy of their logic. In the case of their conclusion, Satan
would be fighting Satan, and thus he will destroy his own king­
dom.
Then, speaking obviously about Himself, our Lord declared, “No
man can enter into a strong man’s house, and spoil his goods,
except he will first bind the strong man; and then he will spoil his
house” (Mark 3:27). Then, Satan had already been bound by
Jesus. He was already under the authority of Jesus! He can and
did do as He pleased with anything in the devil’s house or king­
dom. Jesus certainly demonstrated Satan’s defeat at Calvary.
Paul declared that there “. . . having spoiled principalities and
powers, he made a show of them openly, triumphing over them in
it” (Colossians 2:15). In doing so He was like the military
commander of the day who returned home having been victorious
in battle. In his grand march into his home town he led behind him
Territorial Spirits 265
the opposing commander whom He had subdued, along with those
of the enemy army that he brought back as prisoners of war.
Then, obviously, the passage teaches that it is Jesus Who has
already bound Satan.
Further, an over-emphasis on the work of demons in the universe
pays little attention to the work of God the Father. It tends to
portray God and Satan as equals in a great cosmic conflict, even
though it gives the final victory to the Lord. Indeed, Wagner
confesses to holding a view of “limited dualism” (Confronting the
Powers 64). However, concluding as Scripture warrants that
demons are a part of idol worship, let us not forget that in the
Bible Jehovah repeatedly showed Himself much greater than all
the gods of this world. As the Almighty He even sarcastically
pokes fun at their powerlessness (Isaiah 41:21-24; 44:9-20).
Furthermore, what about the work of the Holy Spirit? Is He not
at work in the world to bring men to Jesus? Our Lord pin-pointed
that as precisely what He would do when the Spirit came to earth.
His official duties would be to reprove, convict men concerning
sin, convince them concerning righteousness, and persuade them
to avoid judgment to come (John 16:7-11). His major mission on
earth is to draw people to the Father and the Son. As Jesus said,
“No man can come to me, except the Father which hath sent me
draw him” (John 6:44). It is through the Spirit that the Father
draws men to the Son since He came to the earth at Pentecost.
The contention of the demonology specialists is that the power of
territorial spirits must be broken in every area of the world before
evangelism is possible. Satan, the god of this world, has so
blinded the eyes of sinners that such is necessary. But surely Jesus
through the power of the Spirit is in the business of opening the
eyes of those who have been blinded spiritually. It was basically
the witnessing ministry of Paul which the Lord used “To open
their eyes, and to turn them from darkness to light, and from the
power of Satan unto God, that they may receive the forgiveness of
sins . . .” (Acts 26:18). The Spirit worked mightily to make all
that possible.
266 Power Encounter
Finally, what about the work of angels? Though it gives us few
details, the Bible indicates that angels engage in combat with
demons during the great cosmic conflict of this present age. They
did so in Old Testament times (Daniel 10:10-13) In fact, current
demonologists use the account in Daniel as a major proof-text on
battling territorial spirits. However, Priest, Campbell, and Mullen
observe, “Daniel had no knowledge of the details o f the battle,
such as who is fighting whom, or even knowledge that there is a
battle until he is told later. He simply prays and trusts God for the
unseen dimension of things” (73). They then conclude, “Daniel
does not ‘discern,’ ‘map,’ ‘bind’ or ‘pray against’ a territorial
spirit” (73). Even Wagner admits to some of their observations,
despite much emphasis to the contrary in his writings (Engaging
the Enemy 19).
Angels will do battle with demons yet again before this age
comes to a close (Revelation 12:7-9). Will the specialists in
demonology now divulge to us the elaborate schemes which the
agnels use to combat Satan and his hordes? It actually seems
more reasonable to learn all the details on how to work with angels
than to know how to work against demons in the cause of evange­
lism.
Obviously, faith is at the core of all relationships with God.
Then, we must believe that He is the one who works His will in
evangelism, though certainly He has assigned men a part in what
He does. But, we must never forget that He works and no man nor
any demon can hinder (Isaiah 43:13). Some preachers sow the
good seed of the gospel while others water it, but it is God who
gives the increase (1 Corinthians 3:5-7).
In the handling of Scripture we would do well to follow a rule of
interpretation offered many years ago by Lund, “It is necessary,
so far as possible, to take the words in their usual and ordinary
sense” (45 ). From this we may deduce the rule, “If the first sense
makes good sense, seek no other sense at all.” Using common
sense might save us from the extremes in both doctrine and
practice which current demonologists promote. Priest, Campbell,
Territorial Spirits 267
and Mullen draw attention to one of the dangers of going with
these extremes. They write that
. . those who embrace and
propagate the tantalizing falsehood would divert valuable energies
and resources from productive reality-based understandings and
methods” (24). It is much better to follow the plain teachings of
Scripture in the Great Commission.
Then, we can evangelize the world by keeping our focus on the
clearly-stated content of the Commission. We have it in the form
of ministry assignments given while Jesus was yet on earth, both
to the Twelve and to the Seventy. Biblical writers have also
preserved it for us as the Great Commission in Matthew, Mark,
and Acts. By doing this we will avoid the dangers of going
foolishly beyond what the Commission contains while at the same
time using wisdom in trusting God to do the real “power encoun­
ter” work of evangelism.
OBSERVING TH E NATURE
OF THE BELIEV ER’S AUTHORITY
Third, we can obey the Great Commission to evangelize the
world by careful adherence to the nature of the authority Jesus
gave His followers to carry it out.
Not Power of Attorney
Some teach that Jesus gave His followers “power of attorney” to
use His name. That is the kind of thing which often happens in a
family with aging parents. If, for example, they discover that their
father’s several years have reduced his mental capacity to a state
of senility so that his business has began to suffer, they may
conclude they must take legal action to save it. First, they go to
court to have the father declared incapable of conducting business
any longer. Having succeeded in getting that decree, they proceed
in petitioning the judge to grant power of attorney to the oldest son
in the family. With that given, ever after the son conducts the
268 Power Encounter
parent’s business just as if he himself transacted it in every case.
His signature for the parent on any document is as legal as that of
the father himself. That includes checks, deeds, and any instru­
ment which the father may have affixed his signature to if he were
still capable.
The authority accompanying a general power of attorney is
absolute. Its force works automatically, just upon the simple act
of the son’s signing of the father’s name. Nothing, such as the
moral state or mental attitude of the child at the moment, affects
that authority in any way. Conceivably, the power holds even if
the son misuses it, such as in the case of financially benefitting
himself at the expense of others who have a share in the estate.
Did Jesus grant power of attorney in the use of His Name once
He was no longer on earth? Kraft is among those who answer,
“Yes” (125, 127)). And certainly our Lord gave encouraging
instructions on the use of His Name during the period of His
teaching. As believers we are to pray in His Name (John 14:13).
We cast demons out in His Name (Mark 16:17). We do service in
that Name, such as giving water to those who are thirsty (Mark
9:31). Like Paul we bear His Name in witnessing for Him
worldwide (Acts 9:15). We have little cause to wonder at this,
since His Name “is above every name” and every knee shall bow
and every tongue “confess that Jesus Christ is Lord” (Philippians
2 ;9 -ll).
In the Gospels: However, Jesus did not grant power of attorney
in the use of His Name in the Gospels, though it may appear to be
the case on the surface. When our Lord chose the Twelve, among
His purpose was that they would have power to cast out devils
(Mark 3:14-15). Again when He sent them on their first preaching
mission on their own He “ . . . gave them power over unclean
spirits” (Mark 6:7). Presumably, they experienced that authority
in action, as in the case of the Seventy who rejoiced upon finding
that the devils were subject to them through the Name of Jesus
(Luke 10:17).
Yet, that the Lord’s actions did not constitute power of attorney
Territorial Spirits 269
in the use of His Name appears in the case of the lad who suffered
convulsive seizures at the hands of a demon (Mark 9:14-29). We
may correctly conclude that the apostles certainly used the Name
of Jesus in their efforts to free the boy from his terrible malady.
Still, they failed. They would have succeeded if the authority the
Teacher had given them would have been like that in power of
attorney. The victory over the demon would have come automati­
cally upon the mere use of the Name of Jesus.
Thankfully, Jesus’ arrival on the scene brought deliverance for
the lad. Immediately afterward, the apostles took full advantage
of being alone with the Teacher to ask why they had failed.
During the episode He had indicated that lack of faith was at the
root of the failure (Mark 9:19), notwithstanding the fact that Neil
Anderson says they were not in the right spirit, and that is why
they failed {Handbook 295). He bases his conclusion on the fact
that they had been arguing with the scribes during the event.
However, adding to what He had said about their lack of faith,
Jesus declared, “This kind can come forth by nothing, but by
prayer and fasting” (29).
Details in the account suggest that the students of Jesus were
stunned that they had failed. Evidence indicates they had thought
they had power of attorney to use the Name of Jesus. They
mistakenly concluded that every time they used that mighty Name
what they commanded would automatically happen.
Now they must learn that such is not the case. The nature of the
authority of the believer is not so much legal and automatic, like
that in “power of attorney,” as it is spiritual and spontaneous. It
is spiritual in that the authority always resides in the Spirit
Himself rather than the believer. It is spontaneous in that the
Spirit demonstrates that power through various Spirit-baptized
individuals in specific cases “as He wills” (1 Corinthians 12:11).
To meet the desperate need of the lad with seizures the apostles
needed a manifestation of that power in a gift of faith (1 Corin­
thians 12:9). Our Pentecostal fathers spoke of such an experience
as coming to them when they “prayed through” or “touched God”
270 Power Encounter
for their pressing needs.
Since Jesus laid stress on the believers’ part in prayer and
fasting, it would be incorrect to conclude that we must simply rest
on the sovereignty of God in all such cases by waiting for Him to
act. Our Lord clearly taught here that the Spirit responds to
earnest prayer when He manifests the various attributes of God in
meeting desperate needs like those of the lad and his father on this
occasion. Through prayer and fasting believers put themselves in
a position of availability for use through the gifts of the Spirit.
In Acts: Paul was a participant in that kind of miracle in his
encounter with the Elymas the sorcerer (Acts 13;6-11). This false
prophet, also called Bar-jesus, sought to turn the governor of the
island of Cyprus from believing on the Lord. His persistent efforts
stirred the apostle to action against him. As Luke records:
Then Saul, (who also is called Paul,) filled with the Holy
Ghost, set his eyes on him, And said, O full of all subtilty
and all mischief, thou child of the devil, thou enemy of all
righteousness, wilt thou not cease to pervert the right
ways of the Lord? And now, behold, the hand of the Lord
is upon thee, and thou shaft be blind, not seeing the sun
for a season. And immediately there fell on him a mist
and a darkness; and he went about seeking some to lead
him by the hand (Acts 13:9-11).
It was by the spontaneous quickening of the Spirit that Paul acted
here. To begin the event he was “filled with the Holy Ghost.” He
had been baptized in the Spirit in Acts 9. But here he was
empowered by the Spirit for a specific action. He was so anointed
that the words which flowed from his mouth were utterances of the
Spirit.
Without that, we may conclude that if the apostle were in an
identical situation elsewhere and spoke precisely the same words
on his own, nothing would have happened. This was no mere man
acting with “power of attorney” for the Lord. Hardly would God
Territorial Spirits 271
grant that any person possess the authority to pronounce such a
curse on a fellow human being. The words spoken were the
Spirit’s rather than Paul’s, as in the case of Peter’s announcing the
deaths of Ananias and Sapphira in Acts 5.
In Relation to Jesus “Emptying” Himself when Coming to
E arth: A companion teaching to the “power of attorney” concept
is that believers have the same power on earth today as Jesus had
when He was here. Wagner declared that to be a basic hypothesis
of his when he wrote:
The Holy Spirit was the source o f all Jesus ’ power
during His earthly ministry. Jesus exercised no power o f
or by Himself We can do the same or greater things
than Jesus did because we have access to the same
power source (Confronting the Powers 129, emphasis
his).
He lists as the sole exception the fact that when Jesus received
worship while on earth he was acting as God (132).
Kraft joins Wagner in contending that, “He [Jesus] did not use
His divine attributes (including His omniscience) while on earth”
(94). Kraft says further, “He came powerless (Jn. 5:10), having
in some mysterious way put aside His Divine knowledge, power
and other prerogatives” (Phil 2:6-8) (96).
However, Jesus demonstrated His power or authority as being
fully God while on earth. For example, He did so in at least three
ways during the episode of relating to a paralytic (Mark 2:1-12).
First, He did so in the fact that He knew what His enemies were
thinking (8). Only God knows the thoughts of men. Second, He
manifested His deity in forgiving the man’s sins. His critics were
correct in declaring, “Who can forgive sins but God alone?” (7).
For, indeed, no human being on earth has the power to forgive a
fellow earthling his sins. Third, Jesus demonstrated His deity on
this occasion by healing the paralytic. As He explained, “But that
you may know that the Son of Man hath power on earth to forgive
272 Power Encounter
sins, (he saith to the sick of the palsy,) I say to thee, Arise, and
take up thy bed, and go thy way into thine house” (10-11). It was
precisely to show that as God He had the authority on earth to
forgive sins that He granted the miracle. Then, concerning the
question of Christ’s emptying Himself of deity on earth Horton
concludes, “He had emptied Himself of only the outward signs of
His glory and that for only His earthly ministry, but He had never
relinquished His divine nature and power” (49).
Not Discovery and Use of Spiritual Laws
Using the legal analogy in another slightly different way demonologists also speak of the discovery and use of spiritual laws as the
way to deal with territorial spirits. For them, God has set these in
motion in the universe in the same way He did with the law of
gravity. Thus such laws work equally whether positively or
negatively, both to bless and to curse. If they are like natural laws
they will work the same for saint and sinner. For example,
Wagner declares that the Lord has established the law of prayer
(Confronting the Powers 23).
Kraft explains, . .1 believe we can expect the kinds of regular­
ity in the spirit realm that scientists have found in their studies of
the physical and human worlds” (89). And he says later, “ . . .
there is a true set of principles and practices that God Himself has
put in the universe on the basis of which humans are to relate to
the spirit world” (98). Concluding that believers had “power of
attorney,” Kraft further declares, “The same kind of authority we
have with God, then, is given by Satan to his followers, since the
rules are the same” (128).
Kraft even argues that since animists have learned these laws of
the spirit world, why can’t we learn from them? He writes “If, as
I contend, the rules of operation in the spirit realm are largely the
same for both sides (as they are in the material and human realms),
it should not surprise us if the forms by means of which spiritual
power is conveyed are the same for both God and Satan” (105).
Territorial Spirits 273
Priest, Campbell, and Mullen observe that this means, that if
true, such laws work totally apart from moral, doctrinal, or
spiritual conditions in the affected individual (23). When we take
that approach, then, we make a serious error. In effect, this
reduces God to an impersonal law and our association with him is
merely a mechanical thing. Indeed, all of these practices may have
been unconsciously invented to make possible man’s doing what
he is unwilling to wait upon God to do. Instead, the Lord has
arranged things so that no flesh may glory in His presence (1
Corinthians 1:29-31). In reality, if He does not act, nothing of
consequence will happen, regardless of what any man does or
says.
As many of us recall from childhood, our Pentecostal fathers
required sinners to spend time at the altar while repenting before
God. They had to “pray through” in order to experience a genuine
new birth. More recently, we settle for a simple repetition of the
sinner’s prayer and pronounce all at the altar now saved.
However, some are so bound by sin and Satan that they cannot be
delivered by a “quickie” approach.
In a similar way regarding divine healing, rather than spending
time in fasting and prayer while waiting on God to act, now we
offer a brief prayer and instruct the seeker to claim his deliverance
by faith. And when believers come to receive the baptism in the
Holy Spirit some devise techniques to “get them through” in a
hurry. Others appear ready to teach them to speak in tongues if
something from heaven doesn’t come immediately. Leaders
sometimes even gear their worship up to such a high degree that it
matters little whether the Spirit moves or not. We tend to reduce
everything to a human level so that we can do things on our own,
without “waiting on God to move,” as our fathers did.
But believers don’t relate to the Lord by using humanly devised
rituals, whether Pentecostal or otherwise. Nor should they seek to
discover spiritual laws which He has set in motion so that they
may use them. Rather, Christians have fellowship with Him by
getting to know Him personally, learning to trust Him, and living
274 Power Encounter
lives in obedience to His commands. For example, Jesus taught
that to have prayers answered a person must leam to forgive
(Mark 11:25-26). Further, Peter declared that when a husband
relates harshly to his wife his prayers will be hindered (1 Peter
3:7).
Inconsistent Teaching
Despite all the emphasis on the believer’s authority in the face of
evil by the demonologists, their teachings on power encounter
seem sometimes to be powerless. It appears to promote fear rather
than faith and defeat rather than victory in living the Christian life.
As to Freedom from Fear: Perhaps current demonologists see
themselves as promoting a life of faith. However, much of what
they say tends to strike fear in the hearts of believers.
For example, when Neil Anderson learned that 12:00 to 3:00 a.m.
is the meeting time for Satanists “and part of their ritual is to
summon and send out demons,” he concluded, “Three in the
morning is prime time for demon activity, and if you have
awakened at that time it may be that you have been targeted”
(102). A more sane explanation easily concludes that there may
be several reasons why one may have difficulty in sleeping at that
time of the night. He seems to promote fear, too, when he
unwisely gives medical advice in saying, “Often physical problems
such as low blood sugar lead to emotional problems, which in turn
open the door for demonic activity” (211).
And Neil Anderson certainly leaves little room for faith when he
concludes while discussing Ephesians 1:19-23, “We can exercise
authority over demonically induced sickness, but to infer from
these verses that we are able to exercise authority over germs,
viruses, and bacteria is questionable at best. Our authority seems
limited to the spiritual realm” (65). We ask, “Why so?” If we can
do all that Jesus did when He was on earth, as the demonologists
claim, we must not forget that He “healed many that were sick of
divers diseases” as well as “cast out many devils” (Mark 1:34).
Territorial Spirits 275
Jesus can hardly be victor over spirits if He stands defeated before
germs, viruses, and bacteria!
Whether intending to or not, Beckett creates an atmosphere for
fear when he declares that in a certain place for several decades:
. . . every single pastor or pastor’s family member had
experienced a violent death, with the exception of the
present pastor and the pastor prior to him. We could not
help but wonder if the violence and bloodshed in the past
had defiled that piece of land and given a foothold for a
spirit of violent death to operate” (160).
Murphy reports how Satanists in San Jose fasted, prayed, and
cursed specific Christian organizations and leaders declaring that
as a result, “Within the next few years a half dozen key pastors in
the San Jose area fell into immorality and were removed from their
churches” (445). Whether intending to or not, then, he teaches
that believers are powerless in the face of such forces.
Rather than focus on such frightening things, why not promote
what Scripture declares when it says, “Greater is he that is in you,
than he that is in the world”? (1 John 4:4).
In Living A Victorious Christian Life: The demonology
specialists’ doctrines can also leave people feeling a bit hopeless
when it comes to living a victorious Christian life. As to even
finding deliverance, Neil Anderson concludes that it is not easy for
people to gain freedom from demon activity in their lives. He
says, “Such people often need many counseling sessions before
they can walk free of bondage” (219). Indeed, he recalls the
episode of one Christy’s deliverance from a demon at his hands
after another had worked with her for four years (72)! And,
according to Anderson, there is grave danger to those present at
the moment of another’s deliverance. Addressing a pastor and a
friend of one possessed by a spirit who had brought the lady to
him, he instructed, “We’re going to take authority over it, but it’s
important that you two affirm your right standing with God in
276 Power Encounter
order to prevent any transference of this demonic influence” (149).
And much of the teaching from the specialists in demonology
indicates difficulty in maintaining freedom once it is finally gained.
For example in the war with territorial spirits Wagner writes, “The
power of territorial spirits can be neutralized, but obviously not
forever” (Confronting the Powers 158). And as to individual
freedom from demonic activity he counsels, . . let’s remember
that what is gained through spiritual warfare must be maintained
through spiritual warfare” (157).
Further, after recounting Christy’s eventual deliverance from the
demon, Neil Anderson adds, “It came back occasionally, and
sometimes Christy failed to stand against it because she was ‘just
tired of fighting the battle’” (72-73). And of another Anderson
writes, “But even though Harry was set free from Satan’s control
of his life, he had trouble staying free” (113). According to
Anderson, “People who take advantage of their freedom through
careless thoughts or behavior soon lose it” (221).
Then, contrary to these extreme views, we conclude again that
we can obey the Great Commission to evangelize the world by
careful adherence to the nature of the authority Jesus gave His
followers to carry it out. That does not include a “power of
attorney” status in the use of His Name. Nor does it involve the
discovery and use of certain spiritual laws which work automati­
cally for all who operate by them. But it does provide freedom
from fear and the power to live a victorious Christian life as well
as what we need to obey the Commission in evangelizing the
world.
UNDERSTANDING THE NATURE
OF SPIRITUAL GIFTS
Finally, we can obey the Great Commission to evangelize the
world through a practice in ministry which follows what Scripture
says about the character of spiritual gifts. Several passages in the
Bible refer to them, including Romans 12:6-8; 1 Corinthians 12:1-
Territorial Spirits 277
11,28-30; and Ephesians 4:7-11. There is reason to conclude that
they include both gifts of the Spirit and ministry gifts of Christ.
Two of these passages make that distinction while the other two
provide an overlapping among them.
Gifts of the Spirit
As listed in 1 Corinthians 12:1-11, the gifts of the Spirit include
a word of wisdom, a word of knowledge, faith, gifts of healing,
working of miracles, prophecy, discerning of spirits, tongues, and
the interpretation of tongues. However, before even enumerating
them Paul discusses their nature.
Indeed, it was ignorance concerning their nature which called for
the apostle’s corrective instructions on the gifts of the Spirit.
Some apparently stood in the services at Corinth and declared,
“Jesus is accursed!” (3). Paul begins his teaching by saying that
such an utterance was not of the Spirit. That message is contrary
to His very nature. He is not the kind of Person who would say
such a thing. O f the Spirit’s coming into the world Jesus said, “He
shall glorify me” (John 16:14). Then, misunderstanding as to the
character of spiritual gifts demonstrates a lack of understanding of
the Person of the Spirit Himself.
From that base the apostle proceeded to explain the nature of
Spiritual gifts. He calls them “gifts,” (4); “administrations,” (5);
“operations,” (6); and “manifestations,” (7). He refers to them as
“demonstrations” earlier in the letter (2:4). To focus only on the
designation “gifts” can lead to faulty conclusions. To many, the
term suggests that the Spirit presents a believer with a specific gift
which is ever in his possession afterwards, as if it were something
tangible. It is his, then, to use when and where he chooses.
Rather, Paul shows that these are “manifestations” of the Spirit
in the sense that it is He who “demonstrates” various divine
attributes through different believers on various occasions. He
grants no “gift of knowledge” which dramatically raises the level
278 Power Encounter
of a believer’s IQ. Instead, the Spirit operates through the
faculties of a Spirit-filled believer to manifest a word of knowledge
sufficient to meet an emergency situation or sustain the Lord’s
people in some time of dire need. These divine attributes remain
in the possession of the Holy Spirit, and it is He Who distributes
them “to every man severally as he wills” (1 Corinthians 12:11).
Ministry Gifts of Christ
Paul discusses something different when he speaks of the “gifts”
in writing to the church at Ephesus (Ephesians 4:7-11). He speaks
of the ministry gifts of Christ. They include apostles, prophets,
evangelists, pastors, and teachers (11).
The source of these “gifts” is Christ. Yet Paul speaks of each as
a measure of “grace” which He distributes to different ones (7).
Obviously, He does not give or measure out more or less “grace”
as “unmerited favor” to various believers. Here Stott writes:
“Saving grace,” the grace which saves sinners, is given to
all who believe; but what might be termed “service
grace,” the grace which equips God's people to serve, is
given in differing degrees according to the measure o f
Christ's gift (155).
Then, Jesus dispenses “grace” as a supematurally imparted
ability to perform that service in the church to which one is called.
As Paul explains in this passage, He does this as the military
leader of the past in Psalm 68:18 (Ephesians 4:8). The Psalm
pictures Jehovah returning from battle victorious over His
enemies. As great generals of the day, He has with him the spoils
of battle which He shares with the citizens back home. The spoils
include prisoners of war He has taken. Many are talented and
educated persons. He presents them to friends. They will serve as
slaves in managing estates, teaching children, and tending the sick
as doctors, according to their previous training and experience.
Territorial Spirits 279
Comparison and Contrast
Then, there are significant differences between the gifts of the
Spirit and the ministry gifts of Christ. In the first place the one
comes from the Holy Spirit and the other from Jesus. While the
term “gifts” appear in both 1 Corinthians 12:1-11 and Ephesians
4:7-11, the contrast seems clear, beginning with the term “gift” in
the first but “grace” in the second. That of the earlier letter
concerns a momentary manifestation or utterance while that of the
second has to do with the impartation of an abiding ability. The
first is where the Spirit selects one as a temporary channel of
blessing, but in the second Christ calls and equips one for a
continuing ministry. In the first the Spirit-baptized believer yields
as a selected vessel while in the second he responds to a call
which, by its very nature, prepares him to fill an office in the
Church.
As to Paul’s instructions on the gifts of the Spirit in 1 Corin­
thians 12, to say, "Discover your gift and use it," erroneously
implies that individuals are in permanent possession of spiritual
gifts. While many hold that view, few are consistent in applying
it to such things as wisdom or knowledge. Concerning the
apostle’s teachings in Ephesians 4, it seems wiser to say, “Deter­
mine your call and respond to it."
Promoting Spiritual Elitism
Combining the two “gift” categories to produce one list causes
problems in the Church. For one thing, the view that all spiritual
gifts are the personal, permanent possession of individual believers
can easily lead to the development of a spiritually elite group in the
Church. Wagner proposes some have special gifts which impart
to them the ability to detect the presence of evil spirits, like that of
the “Geiger counter” (Confronting the Powers 68). To consider
that the gift of discerning of spirits works like a mechanical device
280 Power Encounter
is not only fallacious, but it tends to promote pride in the heart of
the possessor.
Sjoberg demonstrates more dramatically how misconceptions
concerning the nature of the gifts can promote the development of
a spiritually elite group in the Church. He declares persons can
possess the “gift of spiritual mapping,” though it cannot be located
in Scripture by either statement of fact or implication (99). Yet
Sjoberg described one having such a gift as being a bold master
spy on his team. In his view this person is one of the few who has
such a gift. He attended and registered as a delegate at a spiritists’
congress to act as an intelligence agent for a prayer group.
Sjoberg concludes, “I would not recommend that everyone do what
he did” (99). Obviously, he thinks that only a person belonging to
the spiritually elite qualifies for such assignments. They constitute
such a select group that Sojberg declares, “God shows us many
things about warfare prayer that we would not be wise to discuss
in a larger prayer gathering” (107).
Wagner concurs with Sjoberg’s conclusions. He writes, “Not all
pray-ers are called to pray for evangelizing the lost as a primary
focus of their prayer activity” (Confronting the Powers 23). He
speaks of “intercessors especially gifted and called to strategiclevel spiritual warfare” (Breaking Strongholds 231). Catching the
spirit of what these writers are trying to say, Greenlee asks, "Must
we develop a special type of intercession to break the power of
territorial spirits?" (512)
Even Robb, whom Priest and associates place among today’s
demonologists (16), warns concerning the pride which may
develop in considering ourselves a part of such an elite group. He
writes:
And the danger of spiritual pride, the very sin of which
Lucifer was guilty, is always present. For example, some
American intercessors have declared that they bound
territorial spirits over Russia during special prayer
meetings at Red Square and, by implication, made
Territorial Spirits 281
possible glasnost, peristroika, and made the great Rus­
sian revival. Glamorous stories of this kind often appear
in glossy newsletters usually sent out to raise funds for the
activities they describe (181).
To the contrary, Robb concludes:
The downfall of Communism in the former Soviet Union
and the amazing spiritual openness involving missions is,
I am convinced, God's sovereign answer to the prayers of
tens of thousands of Russian Christians who suffered and
prayed for decades while imprisoned in Stalin's gulags
(181).
In fact, the demonology specialists of today suggest that some
work in the Church is so reserved for the especially gifted that
others dare not try it. For example, Wagner writes, “There is no
doubt about it. Engaging the enemy on any level is risky business”
(Engaging the Enemy 21). Then he hastens with, “ . . . when it
involves dealing with territorial spirits such as are described in this
book, only those so gifted and called would be advised to attempt
it” (25). Neil Anderson joins in with the warning that in this
“dirty, hellish, and painful war,” “There have been and will
continue to be many Christian casualties” (301). To all of this
Johnstone replies, “My safety is not in knowledge of the enemy’s
stratagems and the precautions I take, but in the efficacy of the
blood of the Lamb” (157).
Indeed, Wagner says that in some cases maybe no one should
attack the enemy. He writes “. . . certain spiritual powers could
be too mighty for us to handle at a certain time and in a certain
place” ( Confronting the Powers 156). Concerning what he
considers to be Paul’s “failure” in the town he declares, “My
hypothesis is that the territorial spirits assigned to the city of
Athens were so powerful and so deeply entrenched that Paul was
not able to overcome them” ( Confronting the Powers 204). How
282 Power Encounter
much further away can a teacher among us get from the true
picture of a victorious Christ and Church in the New Testament?
Current demonologists make little efforts to conceal their feelings
o f belonging to a spiritually elite group. For example, placing
themselves a cut above their opponents, Kraft writes,
. . new
understandings may be threatening, especially to the more
conservative and less experienced”(91). He continues, “But we
work from farther along the scale because we have been able to
add the practice dimension to the perspective from which we
interpret. . (95). He says further that others don’t understand
because “they have not shared in” the experiences that we have
(96). And he finally concludes, “They have, apparently, had little
or no experience with what the Holy Spirit is doing even in our
society and, therefore, no basis for interpreting His activities either
in Scripture or in other cultural contexts” (107).
Horton offers a word of counsel for those who delve into such
“deeper truths.” Concerning those who had followed the false
prophetess Jezebel to know “the depths of Satan” in Revelation
2:18-29, he writes:
. . . she may have said they must enter Satan’s territory in
order to defeat him. She may have said that she had
deeper teaching about Satan beyond what Jesus and the
apostles taught. She may have even claimed to have
heard Satan or demons speak, not realizing that Satan is
a liar. In this way, she led some astray. This could be
relevant for people today who develop a preoccupation
with rebuking Satan, naming and casting out demons, and
so forth (54).
In conclusion, then, let us observe again that, quite apart from the
questionable practices of today’s demonologists, Scripture makes
clear that we can obey the Great Commission to evangelize the
world by taking the Bible as our sole and sufficient guide for faith
and practice. This requires us to keep our focus on the clearly-
Territorial Spirits 283
stated content of the Commission. It also involves careful
adherence to the nature of the authority Jesus gave His followers
to carry it out. It further includes a practice in ministry which
follows what Scripture says about the character of spiritual gifts.
The urgency of the last days in evangelism makes it unthinkable
that we do otherwise.
284 Power Encounter
BIBLIOGRAPHY
Anderson, Neil T. The Bondage Breaker. Eugene, Oregon:
Harvest House Publishers, 1990.
Anderson, Ray S., ed. Theological Foundations for Ministry.
Grand Rapids: William B. Eerdmans Publishing Co.,
1979.
Beckett, Bob. “Practical Steps Toward Community Deliver­
ance.” Breaking Strongholds in Your City: How to Use
Spiritual Mapping to Make Your Prayers More Strate
gic, Effective and Targeted. ” Ed. C. Peter Wagner.
Ventura, CA: Regal Books, 1993.
Caballeros, Harold. “Defeating the Enemy with the Help of
Spiritual Mapping.” Breaking Strongholds in Your City:
How to Use Spiritual Mapping to Make Your Prayers
More Strategic, Effective and Targeted. ” Ed. C. Peter
Wagner. Ventura, CA: Regal Books, 1993.
Dawson, John. “Seventh Time Around: Breaking Through a
City’s Invisible Barriers to the Gospel.” Engaging the
Enemy: How to Fight and Defeat Territorial Spirits.
Ed. C. Peter Wagner. Ventura, CA: Regal Books, 1991.
Gailey, Charles R. "Book Reviews." Missiology. 12 (1994):
250.
Greenlee, David. “Territorial Spirits Reconsidered.” Missi­
ology. 12(1994): 507-514.
Horton, Stanley M. Ultimate Victory: An Exposition o f the
Book o f Revelation.. Springfield, MO: Gospel Publishing
House, 1991.
Johnstone, Patrick. “Biblical Intercession: Spiritual Power to
Change Our World.” Spiritual Power and Missions:
Raising the Issues. Ed. Edward Rommen. Pasadena,
CA: William Carey Library, 1995.
Territorial Spirits 285
Kraft, Charles H.
Christian Animism’ or God-Given Author­
ity?” Spiritual Power and Missions: Raising the Issues.
Ed. Edward Rommen. Pasadena, CA: William Carey
Library, 1995.
Lund, Eric. Hermeneutics: The Science and Art o f Interpret­
ing the Bible. Trans. P. C. Nelson. 3rd and rev. ed. Enid,
OK: The Southwestern Press, 1941.
Murphy, Ed. Handbook fo r Spiritual Warfare. Nashville:
Thomas Nelson Publishers, 1992.
Otis, George, Jr. “An Overview of Spiritual Mapping.” Break­
ing Strongholds in Your City: How to Use Spiritual
Mapping to Make Your Prayers More Strategic, Effective
and Targeted. ” Ed. C. Peter Wagner. Ventura, CA:
Regal Books, 1993.
Priest, Robert J., Thomas Campbell, and Bradford A. Mullen.
“Missiological Syncretism: the New Animistic Paradigm.”
Spiritual Power and Missions: Raising the Issues. Ed.
Edward Rommen. Pasadena, CA: William Carey Li­
brary, 1995.
Robb, John. “Satan’s Tactics in Building and Maintaining His
Kingdom of Darkness.” International Journal o f Fron­
tier Missions 10(1993): 173-184.
Rommen, Edward, Ed. Spiritual Power and Missions: Raising
the Issues. Pasadena, CA: William Carey Library, 1995.
Sjobert, Kjell. “Spiritual Mapping for Prophetic Prayer Ac­
tions.” Breaking Strongholds in Your City: How to Use
Spiritual Mapping to Make Your Prayers More Strate­
gic, Effective and Targeted. ” Ed. C. Peter Wagner.
Ventura, CA: Regal Books, 1993.
Sterk, Vernon F. “Territorial Spirits and Evangelization in
Hostile Environments.” Engaging the Enemy: How to
Fight and Defeat Territorial Spirits. Ed. C. Peter
Wagner. Ventura, CA: Regal Books, 1991.
Stott, John W. R. God's New Society. Downers Grove, IL:
InterVarsity Press, 1979.
286 Power Encounter
Wagner, C. Peter. “Introduction.” Breaking Strongholds in Your
City: How to Use Spiritual Mapping to Make Your
Prayers More Strategic, Effective and Targeted. ” Ed. C.
Peter Wagner. Ventura, CA: Regal Books, 1993.
___. “The Visible and the Invisible.” Breaking Strongholds in
Your City : How to Use Spiritual Mapping to Make Your
Prayers More Strategic, Effective and Targeted. ” Ed. C.
Peter Wagner. Ventura, CA: Regal Books, 1993.
__ .Confronting the Powers. Ventura, CA: Regal Books, 1996.
__ , ed. Engaging the Enemy: How to Fight and Defeat Territor­
ial Spirits. Ventura, CA: Regal Books, 1991.
CHAPTER TWELVE
HEALING AS POWER
ENCOUNTER
The missionary had labored for over six months in the South Sea
islands with some success but with no real spiritual breakthrough.
He had proclaimed Jesus Christ as healer, baptizer in the Holy
Spirit, Savior, and Lord with few results. While preaching one
Sunday morning, he was interrupted by four men carrying another
on a makeshift stretcher.
They dumped him in front of the pulpit and loudly challenged the
speaker. They shouted, "You say your God can heal? Prove it!
Heal this man!"
The man they had dropped at the altar appeared more dead than
alive. He lay unconscious with bones protruding out of his skin.
In the natural he looked like a hopeless case. The young mission­
ary stepped down from the platform, and as he did the Spirit of
God came upon him; and he commanded the man, "Rise up and
walk." To the astonishment of the four men and the people who
were already in the church, the man did just that! A revival swept
the area as a result of this power encounter.
However, not all healings are power encounters. Power encoun­
ters occur when the kingdom of God is arrayed against the
kingdom of Satan with men's souls in the balance. Only when
Satan and/or his subjects challenge Christ and/or His subjects, or
when God's kingdom challenges Satan's is there a true power
encounter.
The battle between Christ and Satan is frequently related to
physical healing. In the New Testament this type of power
encounter has a variety of titles. Among them are signs and
wonders, miracles, healing the sick, and raising the dead. Other
types of power encounters include casting out demons, safely
288 Power Encounter
drinking poisoned drinks, and inadvertently picking up serpents
without harm. This chapter is devoted primarily to healing as a
power encounter. The Gospels and Acts do not use this term but
normally use the term "signs and wonders" which incorporates in
it the idea of healings and miracles. When the term "signs and
wonders" occurs in the New Testament, the context usually
mentions a healing experience.
We will first look at the theological basis for healing from
Scripture and then the importance of healing as a power encounter.
GOD'S HEALING NATURE
God's very nature is revealed in His names. All the various
names of God disclose His essential being and are laden with the
authority, power, and holiness of God Himself (Kuhn 763;
Anderson 408). Jehovah or Yahweh is the special covenant name
of Israel's God as recorded in Exodus 3:14-17. Yahweh later in
Exodus 15:26 is compounded with Rapha to reveal Yahweh as the
great "I AM that healeth thee" or "I AM the Lord your healer."
This descriptive compound name establishes God's healing nature
as well as His desire to heal. God is still a healing God because
He has never changed. This Eternal God has acted throughout
history to accomplish His purposes and covenant responsibilities
and is still true to His nature.
The name "Jesus" is the Greek form of the Hebrew Joshua
(Yehoshua) which means "Yahweh is savior or salvation." The
Hebrew and Early Church idea of salvation did not involve only
the saving of man's soul, but rather salvation included the redemp­
tion of the whole man: body, soul, and spirit. Therefore, salvation
included both spiritual and physical healing. The word sozo is
frequently used to describe the physical healings Christ performed.
Its primary meaning is "to save," but it is frequently translated "to
heal" because "the reference is always to the whole person" (Kittel
1135). This reveals the close connection between healing and
salvation in the mind of the Biblical writers as they were inspired
Power Healing 289
by the Holy Spirit.
The Bible emphatically declares that "God is love" (1 John 4:16).
This is His very nature. Christ especially exemplified this love in
His earthly ministry by healing the sick. The Scriptures record
that "Jesus had compassion" and healed them (Matthew 20:34;
Luke 7:13). Immanuel, or God with us, acted in keeping with His
Divine nature. He was the Son of God, partaker of the very nature
of God; therefore, He was compassionate to the needy and hurting.
The Christian faith affirms that God's name and nature were
manifested preeminently in Jesus Christ. Therefore, when Jesus
said, "I have manifested Thy name" (John 17:6), He wanted men
to know that His basic mission was to reveal the very character
and nature of God. This idea is also clearly taught in John 1:14:
"And the Word was made flesh, and dwelt among us, (and we
beheld His glory, the glory as of the only begotten of the Father)
full of grace and truth." The most complete revelation of God was
not creation, or even the Scriptures; it was much more personal.
It was Jesus Christ, God manifest in the flesh. Christ was the
"express image of His (God's) Person," or as Klingensmith
translates it, "the exact copy of His being" (Hebrews 1:3). Jesus
made God's nature and purposes personal and understandable to
men. He, therefore, revealed the healing nature of God.
HEALING IN THE ATONEMENT
While there is much discussion pertaining to healing in the
atonement, the Scriptures themselves are clear that this relation­
ship exists. Isaiah 53:3-5 records the great prophecy of the
Suffering Servant:
He was despised and rejected by men; a man of sorrows
(pains), and acquainted with grief (sickness); and as one
from whom men hide their faces he was despised, and we
esteemed him not. Surely he has borne our griefs (sick­
ness) and carried our sorrows (pains); yet we esteemed
290 Power Encounter
him stricken, smitten by God, and afflicted. But he was
wounded for our transgressions, he was bruised for our
iniquities; upon him was the chastisement that made us
whole, and with his stripes we are healed." [With RSV
alternate renderings in parenthesis]
Matthew, under the direction of the Holy Spirit, recognized
Christ's healing ministry as a fulfillment of this prophecy (Mat­
thew 8:17). Bailey, in his book Divine Healing: The Children's
Bread, rightly observes that the benefits of healing in the atone­
ment do not demand that all who exercise faith must have perfect
health any more than the benefits of salvation in the atonement
demand that all who believe must manifest complete sinlessness
(46).
BENEFITS OF THE KINGDOM
A person's theology of the kingdom of God has important
implications for his concept of physical healing in the present age.
The kingdom of God is and is to come, partial but yet to be
perfected. But this does not mean that the kingdom of God is not
functioning—for it is. The present kingdom of God is not a
political or geographic entity over which Christ rules; rather it is
His rule and reign over those who willingly accept Him as the
King of their lives. Wagner rightly observes that "The Kingdom
of God is a reign, not a realm" (99). However, a day is coming
when the kingdom of God will be both a reign and a realm. The
realm will be the whole world and Christ will be acknowledged as
the King of kings and the Lord of lords.
Since the kingdom of God is a present reality, what are the
benefits and privileges of its subjects? The first and most obvious
benefit to its subjects is deliverance from the kingdom of darkness
and Satan's power and being translated into the kingdom of God's
Son. This salvation experience includes reconciliation, regenera­
tion, justification, redemption, adoption into the household of faith,
Power Healing 291
the indwelling presence of the Holy Spirit, and much more.
Another benefit for the kingdom citizen is physical healing,
sometimes referred to as "the children's bread" (Matthew 15:26).
Healing is one of the most consistent signs in the Gospels that the
kingdom of God has come in power (Luke 7:22; 9:1,2; 10:9).
There are two types of healing in the kingdom. The first is the
provision for the healing of a kingdom subject. Since healing is a
sign of the nearness of the kingdom of God, it is one of the
blessings of the kingdom. There is no way that sickness, a result
of the fall, could be a benefit of the kingdom of God. It must be
granted that God's kingdom is not perfected yet. For that reason
we continue praying, "Thy kingdom come, Thy will be done."
God's will is that believers be healed and the signs of the kingdom
be manifested for their benefit.
Healing and salvation will be complete at the resurrection when
we receive our glorified bodies. Wagner correctly observes,
"Because the fullness of the kingdom has not yet come, the healing
ministry is partial, already present in this age but not yet com­
plete" (37). We should pray for the sick and believe for the
blessings of the kingdom in the here and now. However, if people
are not healed, we are reminded that our salvation/healing benefits
in all their fullness are yet to be revealed at the coming of the Lord
and the setting up of His millennial kingdom.
While healings among believers do certify the kingdom, healings
are more important than that. They express God's response to
human need. Christ is interested in the sick person—his problems
and needs, and not just the extension of God's kingdom. Bailey
makes a valuable statement:
The healing of a Christian does not occur for the primary
purpose of publicly certifying the power of God. A
believer's healing may have a public effect, but this is
incidental to the spiritual benefits the healing effects in the
believers's inner life. The purpose of God is to bring each
of us into conformity with the image of His Son, the Lord
292 Power Encounter
Jesus Christ. The physical healing of a Christian must be
considered in this frame of reference (35).
Healing in the kingdom is only partial for we live between the time
of Christ's first coming, when He came to destroy the work of the
devil, and His Second Coming when He will completely bind
Satan's power.
Many ask whether the kingdom of God and the Church are the
same entity. No! The Church is part of the kingdom but the
kingdom is greater than the Church. Belief in the Gospel brings
entrance into the Church and the kingdom. The early Church
preached concerning the kingdom of God and belief in the Lord
Jesus Christ. This indicated that belief in Christ brought one into
the Church and the kingdom (Acts 8:12; 14:22; 19:8; 20:23;
28:31). The Church today must continue to preach the Gospel of
the kingdom and continue to fulfill the ministry of Jesus Christ as
it is empowered by the Holy Spirit.
The same Holy Spirit that anointed Jesus Christ so that He could
go about doing good and healing the sick (Acts 10:38), should rest
upon the Church today. Christ is still baptizing in the Holy Spirit
so that men and women today can fulfill this God-ordained
ministry of healing. We somehow think that men and machines
can make things happen. However, "It is not by might, nor by
power, but by My Spirit, saith the Lord" (Zechariah 4:6). The
Spirit of God is still the same today and we need to yield to Him
so that He can express His love and power through us.
James 5:13-15 clearly establishes healing as an ongoing ministry
of the Church. It is the responsibility of the elders or pastors to be
available for praying for the sick. It is the responsibility of the
sick to call for the elders of the Church. As church leaders pray,
the Lord will raise the sick up. Yes, healing is a privilege and
responsibility of the Church and the kingdom. We must proclaim
the Biblical message that God is a healing God: "So then faith
cometh by hearing, and hearing by the word of God" (Romans
10:17). We must in turn pray for the sick and leave the results
Power Healing 293
with God. Lastly we must remain open to the guidance and
direction of the Spirit to aid us in this kingdom ministry.
The Biblical basis for healing as a benefit of the kingdom is seen
in these Biblical accounts: 1) James 5:14-16 when kingdom
subjects request prayer because they are sick; 2) the statement
concerning healing as "the Children's bread" in Matthew 15:26; 3)
the healing of two kingdom saints, Dorcas and Aeneas in Acts 9;
and 4) healing as a sign of the kingdom in Luke 7:22; 9:2 and
10:9.
The second type of kingdom healing is a power encounter
healing. This is frequently referred to as the "signs and wonders"
and will be examined more completely in the following section.
HEALING AS POWER ENCOUNTER
Power encounter healings go hand in hand with the proclamation
of the Gospel, and were extremely prevalent in the Gospels and
Acts, and are referred to in the Epistles. Christ practiced power
encounter healing and commanded His disciples to do so when He
said, "Go ye into all the world and preach the gospel to every
creature . . . . And these signs shall follow them that believe . . .
. they shall lay hands on the sick and they shall recover" (Mark
16:15-18).
Notice that these are not signs of apostleship but signs that
follow believers. It is important that present-day believers see the
New Testament parallels between reaching the lost and healing the
sick. One cannot expect to invade Satan's territory without
resistance from Satan (Coleman 91,92). Evangelism and healing
the sick are such invasions.
It was through the incarnation that God manifested His great
power among men. God's kingdom was formed with power when
Christ came in the flesh. It is the responsibility of the Church to
manifest God's power in the world today. Power encounter
evangelism demands that healing be a vital part of this ministry.
The relationship between the sovereignty of God and healing is
294 Power Encounter
frequently discussed in theological circles. One cannot deny God's
sovereignty but it is frequently used as a "way out" of being
involved in a healing ministry, especially power encounter
healing. God's people must go out and encounter the kingdom of
Satan in battle, proclaim the gospel, and lay hands on the sick.
When God's subjects do this, healings will occur because God will
act in a sovereign way to extend His kingdom through the individ­
ual by the power of the Holy Spirit.
There is little doubt that healings bring men to God and into His
kingdom more than sicknesses do. This does not deny that some
seek God for salvation due to sickness, but this is not the "norm."
The ministry of Jesus and the early Church proves that it is far
easier to tell people about salvation after "signs and wonders"
than without them. Healing helps bring men to a place of repen­
tance. The healing of bodies, especially those who are not yet in
Christ's kingdom, is a great victory over the enemy. Yet the
ultimate experience of victory is not the healing of the body but is
the salvation of the soul, when men transfer their allegiance from
Satan to Christ and become part of the kingdom of God. Salvation
and healing are power encounters, and healing is often the first
step toward final spiritual victory.
The New Testament does not recognize that the world represents
"the will of God." On the contrary, the Gospels suggest that the
world is dominated by a power hostile to God and His purposes.
Therefore, the condition of mankind is not the result of following
God's rules and regulations but is the result of men enslaved by an
evil kingdom (Maclachlan 23).
Throughout the Gospels, Christ preached the good news of the
kingdom, healed the sick, and cast out demons. These are ever
recurring themes (Matthew4:23; 9:35; 12:9-14; Luke7:21; 11:14;
Mark 5:1-12). The kingdom of God advanced against the kingdom
of Satan because Christ depended on the anointing of the Spirit
(Acts 10:38) to bring deliverance to men in bondage. God's
kingdom advanced and Satan's kingdom lost power due to God's
mighty acts of power. These battle engagements proclaimed
Power Healing 295
Christ as the Victor and Satan as the defeated foe. Christ declared
that He had bound the strong man and could therefore plunder his
kingdom at will (Matthew 12:29).
That Christ and His apostles engaged in this type of warfare is
clearly set forth in Christ's answer to the disciples of John the
Baptist in Matthew 11:5: "The blind receive their sight, and the
lame walk, the lepers are cleansed, and the deaf hear, the dead are
raised up, and the poor have the gospel preached to them." The
commission to the Twelve and to the Seventy dramatically
expresses Christ's concept of a power encounter:
He had called unto him his twelve . . . . He gave them
power against unclean spirits, to cast them out, and to
heal all manner of sickness and all manner of disease"
(Matthew 10:1) . . . . the Lord appointed other seventy
also, and sent them two by two before his face . . . . And
heal the sick that are therein and say unto them, The
kingdom of God is come nigh unto you. . . . And the
seventy returned again with joy, saying Lord, even the
devils are subject unto us through thy name. And he said
unto them, I beheld Satan as lightning fall from heaven.
Behold I give unto you power to tread on serpents and
scorpions, and over all the power of the enemy (Luke
10:1,9,17-19).
The Seventy invaded the kingdom of darkness for "hand-to-hand"
combat. Notice! Christ delegated His power to them and com­
manded them to preach the Gospel of the kingdom. When the
kingdom of God advances, the kingdom of Satan must recede.
Men are delivered, and Christ is honored.
Christ attracted crowds everywhere He traveled. Men eagerly
sought Him out. Was it to hear Him preach? He certainly spoke
as no other man, for He spoke with authority—as a king. How­
ever, the Bible continually indicates that great multitudes gathered
because of His deliverance ministry for "His fame went out" over
296 Power Encounter
the whole countryside (Matthew 9:3; 14:14; 15:3; 19:2, etc.).
The Pharisees, Christ's opponents, never denied His healing and
deliverance ministry. They denied that this ministry was from God
and linked Him and His works with Beelzebub, the prince of devils
(Matthew 9:34; 12:24 ; Mark 3:22). Christ totally rejected this
accusation by showing the logical fallacy of a kingdom fighting
against itself and still remaining strong and viable.
The ultimate victory of Christ over Satan was His death and
resurrection. Satan had usurped the authority over death, but
Christ came so "that through death He might destroy him that had
the power of death, that is, the devil and deliver them who through
fear were all their lifetime subject to bondage” (Hebrews 2:14,15).
Christ revealed His hostility toward the kingdom of Satan by
delivering men from demonic power and in healing the sick. Satan
had destroyed the relationship God wanted with man. Therefore
Christ broke the control and power of Satan and prepared the way
for men to again be reconciled to God. This spiritual power
struggle is seen in the many ways Satan attempted to divert or
destroy Christ and His kingdom. From Herod to Pilate, from the
wilderness to the cross, Christ triumphed over the kingdom of
darkness and its ruler.
Christ's great miracles are not mere symbols of His kingly
authority but are part of the very essence of His kingdom. The
healing and deliverance acts of Christ are major weapons in His
assault on Satan and his kingdom (Blue 81). These are still part
of Christ's kingdom and are available to His subjects today.
Jesus delegated His kingdom powers to the disciples and the
Early Church. However, He delegated these powers to more than
just the Early Church and the disciples. The Gospels and Acts
clearly establish this truth about delegation (Matthew 28:16-20;
Mark 16:14-20; Luke 24:44-53; John 20:22; Acts 1:1-11).
Let us observe a number of important facts from these passages.
Matthew records Christ's words, "All power is given me in heaven
and in earth" (Matthew 28:18). The disciples knew what this
meant for Christ had previously given them power or authority to
Power Healing 297
heal and cast out demons (Matthew 10:1; Mark 3:15; 6:7; Luke
10:19). This "all power" included the power previously mani­
fested in deliverance and much more. Mark extends this promise
of "all power" to all believers when He records that:
These signs shall follow them that believe: In my name
they shall cast out devils: they shall speak with new
tongues: They shall take up serpents: and if they drink any
deadly thing, it shall not hurt them: they shall lay hands
upon the sick, and they shall recover (16:17,18). [Fora
complete discussion on the validity of this passage, see
William Farmer's book, The Last Twelve Verses o f
Mark],
Mark clearly establishes that power signs will follow believers.
This is vitally important. Christ did not limit the signs to a select
few, such as the twelve disciples, but promised them for all
believers. If there are still believers in the Church today, power
signs should follow their witness.
Luke recognizes the Church's call to evangelize the world. He
declares that Christ told his followers that "repentance and remis­
sion of sins should be preached in his name among all nations,
beginning in Jerusalem" (24:47). He then records the special
instructions of Christ to "tarry ye in the city of Jerusalem until ye
be endued with power from on high" (24:49). He then picks up the
same scenario in the first chapter of Acts and records that they will
be "baptized with the Holy Ghost not many days hence" (1:5) and
for a specific purpose. This purpose is clearly stated, "But ye
shall receive power after that the Holy Spirit is come upon you,
and ye shall be witnesses" (1:8).
This same word for "power" is used later in Acts when we read,
"How God anointed Jesus of Nazareth with the Holy Ghost and
with power: who went about doing good, and healing all that were
oppressed of the devil for God was with him" (10:38). When a
believer is baptized in the Holy Spirit, he is anointed by the same
298 Power Encounter
Holy Spirit and power so that he can move against the works of
the devil even as Christ did.
Acts declares this empowering by the Spirit of God and the
results. Therefore the promise of Christ's presence with believers
until the end of the age, the promise of the empowerment of the
Spirit starting at Pentecost, became continuing realities in the life
of the Early Church.
Bible students frequently overlook the statement of Christ in John
20:21. Here Christ declares: "As my Father hath sent me, so send
I you." Christ was empowered by the Holy Spirit, guided by the
Holy Spirit, and anointed by the Holy Spirit. The result was a
powerful ministry. This is exactly the ministry the Early Church
had as they went forth to do God's will in a wicked world.
Everything that God had promised to the Church was being
actualized in the experiences recorded in the Book of Acts. The
power of God the Father, God the Son, and God the Holy Spirit
was at their disposal.
Paul explained it in these terms:
For our struggle is not against flesh and blood, but against
the rulers, against the powers, against the world forces of
this darkness, against the spiritual forces of wickedness in
heavenly places" (Ephesians 6:12 NASB).
When Paul wrestled, he did it in the power of the Spirit of God.
He reminded his hearers that the Word of God came to them in
the "demonstration of the Spirit and of power: that their faith
should not stand in the wisdom of men, but in the power of God"
(1 Corinthians 2:4,5). He frequently made reference to the power
of God that worked in his life and ministry (1 Corinthians 4:20; 2
Corinthians 12:9; Ephesians 1:19; 3:7,20; 2 Timothy 1:7). Paul's
missionary journeys were replete with power encounters against
the kingdom of Satan. They varied extensively and included such
activities as a judgment pronounced against Elymas the Sorcerer
(Acts 13:4-12); performing "signs and wonders" in the power of
Power Healing 299
the Spirit (Acts 14:3); commanding a cripple to stand upright on
his feet (Acts 14:10); casting out demons from a damsel (Acts
16:18); restoring Eutychus to life (Acts 20:1-10); and shaking off
a poisonous viper that fastened onto his arm (Acts 28:3).
The Book of Acts records many other miraculous works done in
the power of the Spirit. These works were not limited to just the
Apostles, but were signs which followed believers. Yale Univer­
sity's Church historian, Ramsay MacMullen, declares that deeds,
such as "signs and wonders," were more effective in the expansion
of the Early Church than the preached Word (Acts 27,28). Christ
combined a demonstration of power with His proclamation of the
kingdom and instructed His followers to do the same. "Signs and
wonders" are a standard feature in the Book of Acts. Every
"sign" mentioned in Mark 16 is demonstrated somewhere in the
Book of Acts. The Greek word semeion or "sign" is "an outward
(visible) indication of secret power truth" (Souter 234).
Lastly, we must consider if the "signs and wonders" promised in
the New Testament are still for the Church today. Since the
Church is part of the kingdom and actively engaged in the battle
against Satan, the same "signs and wonders" should be manifested
today. The Holy Spirit was the source of power in the life and
ministry of Christ and in the ministry of the apostles and the Early
Church. The same Holy Spirit is available to all who will yield to
His guidance and gifts. The same type of assault led by Christ and
His disciples against Satan's kingdom should be the pattern for the
Church today.
Wagner theorizes that no other nonpolitical, non-militaristic
movement in human history has grown as rapidly as the Pentecostal/Charismatic movement has in the last forty years. He senses
this is due to their emphasis on the ministry of the Holy Spirit with
the attendant "signs and wonders" (69). He also goes on to say
that after surveying the church growth literature, all experts agree
that the most important factor in church growth is the supernatural
power released through "signs and wonders" (79). This is
especially true in Third World countries which have a different
300 Power Encounter
world view than the West. These people groups recognize the
direct influence of the demonic in their lives. The Campus
Crusade for Christ film Jesus has impacted many people. They
see Jesus healing the sick and casting out demons in living color.
The script is in the words of Luke's Gospel, and they immediately
identify with the sick and the oppressed to whom Jesus ministered.
They see Christ as more powerful than the gods that hold them in
bondage. Marvelous conversions and deliverances result.
Philip Hogan, the executive director of the Assemblies of God
Division of Foreign Missions, shared with me that the growth of
the Church in China is astronomical. The major reason is that
"signs and wonders" are so common as to be expected. This
growth was in spite of the untold persecution. The Church of
Jesus Christ in China is purified, powerful, and growing. Coleman
reinforces Hogan's statement when he observes that "many
spiritual battles in China are being fought with acts of prayer and
healing" (3).
Western culture magnifies the importance of doctrine or proposi­
tional truth and then after the truth has been proclaimed and
accepted one can expect the deed or action. People in Third World
countries are just the opposite. They relate to the deeds or "signs
and wonders" before they will give attention to a message. A
display of the power of the Holy Spirit in healing the sick or the
casting out of a demon prepares them to hear the truth of the
gospel.
Divine healing convinces and attracts many to the reality of the
gospel message. This was the pattern of the New Testament. The
Church today should continue to do God's work in God's way
(Jeter 117). A battle rages for men's souls. Healing as a power
encounter is a necessary ingredient in this struggle. It will promote
and exalt the King and expand the kingdom. Such an encounter
will necessitate doing battle with the spiritual forces of darkness.
When God's people get involved, Satan will target them for an
attack. But "greater is He that is in you, than he that is in the
world" (1 John 4:4).
Power Healing 301
BIBLIOGRAPHY
Anderson, B. W. "God, Names of." Interpreter's Dictionary o f
the Bible. 1964 ed. Nashville: Abingdon Press, 1962.
Bailey, Keith M. Divine Healing: the Children’s Bread. Harris­
burg, PA: Christian Publications, 1971.
Blue, Ken. Authority to Heal. Downer's Grove, IL: InterVarsity
Press, 1987.
Coleman, Robert E., ed. Evangelism on the Cutting Edge. Old
Tappan, NJ: Power Books, Revell, 1986.
Farmer, William. The Last Twelve Verses o f Mark. London:
Cambridge University Press, 1974.
letter, Hugh. By His Stripes. Springfield, MO: Gospel Publishing
House, 1977.
Kittel, Gerhard, and Gerhard Friedrich. Theological Dictionary
o f the New Testament. Abridged in one volume by
Geoffrey W. Bromiley. Grand Rapids, MI: Eerdmans
Publishing Co., 1985.
Klingensmith, Don J. Today's English New Testament. New
York: Vantage Press, 1972.
Kuhn, H. B. "God, Names of." Zondervan Pictorial Encyclope­
dia o f the Bible. 1975 ed.
Maclachlan, Lewis. How to Pray fo r Healing. Greenwood, SC:
Attic Press, 1964.
MacMullen, Ramsay.
Christianizing the Roman Empire
(A.D.100- 400). New Haven, CT: Yale University Press,
1984.
Souter, Alexander. A Pocket Lexicon to the Greek New Testa­
ment. London: Oxford, 1943.
Wagner, C. Peter. How to Have a Healing Ministry Without
Making Your Church Sick. Ventura, CA: Regal Books,
1988.
CHAPTER THIRTEEN
POWER ENCOUNTER
EVANGELISM
It was late afternoon as American missionary Maynard Ketcham
and Indiem Christian Abdul Munshie exhaustedly neared Abdul's
village in the scorching 115 degree heat. They were returning
from a walking tour, witnessing in the villages of one of the most
militant Muslim districts within what is now Bangladesh. On this
day a few had listened, but just as it had been day after day for
many weeks, there had been no converts to Christ. Daily they had
experienced curses, spittle, sticks and stones. On the worst days
they were attacked with knives and were humiliated with barrages
of animal manure or human excrement.
Suddenly they found their path blocked by the village "pagli"
(crazy woman). Beyond being insane she was demon possessed.
She was notorious for demonic manifestations in which, under the
domination of evil spirits, she would crawl on the ground, writhe,
foam at the mouth, and fall into trances. Even though she was il­
literate, while in these states she could read the Koran fluently.
She could also prescribe complicated medicinal formulas for the
sick which only a doctor or pharmacist could understand. Her
demonically generated prescriptions were amazingly effective.
The people sought her advice as to the best times to plant seed, go
fishing, take journeys, and get married. Charlatans took advantage
of her to make money from her prescriptions and predictions.
The "pagli" stood in the path with her naked, filthy body and hair
smeared with cow dung. Her eyes were fixed in a burning
demonic stare. She was gushing out filthy, harsh, blasphemous
words. The missionaries prayed,
Dear God, you have told us that we have authority over
Power Encounter Evangelism 303
the devil and his angels. Today we are asking for a
miracle. We take authority over every demon in this
woman. We command them to release their hold on her
and come out in Jesus' name (Ketcham 3).
The woman fell to the ground, writhing in spiritual agony, as the
demons left her. When the demons had gone she lay as still as
death for a long time. Finally, she sat up and then stood to her feet.
Instead of the demonic stare she now had a gentle, intelligent look
in her eyes. In a soft voice she said, "Jesus has driven out the
devil. Please get me a sari to cover my naked body" (3). Then she
ran through the rice paddies into the village rejoicing as she told all
about Jesus! Within a few minutes word of the woman's deliver­
ance had spread throughout the village, and within hours it had
covered the region. From all over the area people came seeking
prayer. Many were healed, converted, and baptized in the Holy
Spirit. Such a revival ensued that the name of Jesus was praised
by almost every tongue.
Soon Muslim persecution came against the missionaries and new
Christian converts. The Muslim leaders proposed a debate, but
brothers Ketcham and Munshie were reluctant because they did
not see how it could honor Christ or advance His cause. When
they could not avoid the encounter, they refused to debate.
Instead, they just testified about how Jesus had given them peace
and love. The Muslim leaders cursed them, called them "pigs,"
and taunted the Christians for losing the debate. But, to the glory
of Christ, late that night eight Muslim leaders knocked on Abdul
Munshie's door begging for prayer that they might know the peace
and love about which the Christians had testified. They were con­
verted, and one of them, the doctor who had led the Muslims,
became a preacher and built a church on the site of the debate!
The deliverance of the "pagli" resulted in one of the greatest
breakthroughs ever accomplished in such a militant Muslim region
(Ketcham 2-7). That is power encounter evangelism!
Power encounter evangelism for our purpose means evangelism
304 Power Encounter
by Spirit-filled evangelicals accomplished by the direct con­
frontation of the supernatural powers of Satan and demons, in
their various manifestations, through the supernatural power of the
triune God, utilizing a variety of Biblical methods.
Evangelism in this definition means to present to the unconverted
the Good News "with a demonstration of the Spirit's power" (1
Corinthians 2:4, NIV), in order "to open their eyes and turn them
from darkness to light, and from the power of Satan to God, that
they may receive forgiveness of sins and a place among those who
are sanctified by faith in me [Christ]" (Acts 26:18, NIV).
POWER ENCOUNTER EVANGELISM:
THE NEW TESTAMENT FOUNDATION
Evangelism is spiritual warfare. "From the days of John the
Baptist until now, the kingdom of heaven has been forcefully
advancing, and forceful men lay hold of it" (Matthew 11:12, NIV).
Any time in history, and any place in the universe that God
concentrates on the program of human redemption, Satan deploys
his agents to try to counteract the divine purpose. We are now in
the closing days of the warfare which ends the most productive era
of evangelism ever and ushers in the period of cataclysmic conflict
and judgment.
One of Satan's major strategies is to distract the Church from her
primary mission of world evangelization. John Stott sharply
challenges the Church on its lack of interest and expertise in
evangelism. He says,
In a day when the Church's evangelistic mission was
never more urgent it would seem that the Church's
evangelistic enterprise was never more lacking or ineffec­
tive. One might almost say that the contemporary Church
is better equipped for every other task than for its primary
responsibility of making known the gospel of Christ and
winning others to Him (5).
Power Encounter Evangelism 305
The greatest deficit is the Church's failure to recognize the
supernatural dimension of the evangelistic ministry. It is to the
credit of the Pentecostal Movement that the supernatural dimen­
sion has been a significant feature both of her theology and her
ministry of evangelism. In recent years the Charismatics, includ­
ing those of the "Third Wave," have made a contribution to the
awareness of this dimension in theological literature and education.
But, their contribution has been minimal in the actual ministry of
evangelism.
Unfortunately many Charismatics and "Third
Wavers," upon discovering the reality of the supernatural dimen­
sion, have been quickly diverted from the wider field of evangelism
to a narrow obsession with demon possession of believers.
Here we maintain the more comprehensive view of the su­
pernatural engagement between God and His ambassadors with
Satan and his agents for the souls of men. We focus on power
encounters in evangelism. After all, sinners are the concern of
deliverance from demons. The great encounter for the believer
was at salvation. The major battle is over for him! Through
Christ He won. The devil lost.
TH E NEW TESTAM ENT MANDATE FOR
SUPERNATURAL MINISTRY
In the G reat Commission
It is notable that Jesus gave the evangelistic commission to a
succession of larger and larger groups. He began with the Twelve,
and then the Seventy, and finally the whole body of believers.
Jesus taught the twelve disciples to be evangelists and dispatched
them in Matthew 10:1-14. According to verse seven they were to
"preach, saying, the kingdom of heaven is at hand." In verse eight
they were commissioned to "heal the sick, cleanse the lepers, raise
the dead, and cast out demons." It is clear that the four aspects of
ministry in verse eight were demonstrations of the kingdom
proclaimed (7), as well as benefits of the kingdom. Also that these
306 Power Encounter
are secondary to the conversion of unbelievers is shown by the
Lord's frequent instructions as to the manner in which people are
brought to believe upon Him (7,14,32,33-40).
The Lord of the harvest also sent forth the Seventy on evangelis­
tic itineraries in Luke 10:1-20. Like the Twelve they were told to
"say to them, The kingdom of God has come near to you" (9).
Also they were to "heal the sick" (9), have power over demons in
Jesus' name (17,20), have "authority to trample on serpents and
scorpions and over all of the power of the enemy", and be imper­
vious to injury (19). Again Jesus emphasized the priority of
conversions in the evangelistic endeavor. In verse 20 Jesus told
the Seventy (and all subsequent evangelists), "Nevertheless do not
rejoice in this, that the spirits are subject to you, but rather rejoice
because your names are written in heaven." In the next four verses
Jesus broke forth in a doxology to the Father, and a blessing of His
disciples because of the revelation of salvation through Himself as
Savior.
The fact that the Lord's Commission was recorded in all four
gospel accounts and in the book of Acts should impress Christians
to truly accept it as "The Marching Orders of the Church." It ap­
pears in Matthew 28:16-20; Mark 16:14-20; Luke 24:46-53; John
20:19-23; and Acts 1:1-8. An examination of these passages
teaches us many truths about evangelism. (1) It is an imperative.
In Matthew 28:19 the principle verb is first aorist imperative,
second person plural in the Greek, and should be translated "make
disciples." (2) It is to be every-member evangelism. (3) It is to
be gospel-centered in content. (4) It is to be under the power of
the Spirit. (5) It is to be proclamational. (6) It is to produce
supernatural results in conversions, healings, deliverances from
demonism, and other spiritual manifestations.
In the New Testament "Signs and W onders"
Nothing attests more to the supematuralness of power encounter
evangelism as a mandate of the Church than the "signs and
Power Encounter Evangelism 307
wonders" phenomena of the New Testament. Counting only the
Scriptures where both words are used, there are ten significant
references which relate to evangelism. The Greek term semeion
is translated "sign" and means a token, wonder, or miracle as an
indication of divine authority. "Wonder" is teras and means some­
thing strange causing the beholder to marvel. Both of these are in
the category of the supernatural or miraculous. By "miraculous"
is meant a supernatural augmentation, alteration, or suspension of
natural laws, by higher spiritual laws at divine discretion and
through divine enablement, in order to accomplish a revelatory,
regenerative, moral, or benevolent purpose.
Several purposes of signs and wonders can be determined from
Scripture. (1) To attest to Christ's Messiahship, and cause people
to believe in Him. This is shown in Acts 2:22: "Jesus of Nazareth,
a Man attested by God to you by miracles, wonders, and signs
which God did through Him in your midst, as you yourselves also
know." Hebrews 2:4 says, "God also bearing witness both with
signs and wonders, with various miracles, and gifts of the Holy
Spirit, according to His own will." (2) To attract attention to the
Gospel. (3) As evidence that Christ is the living (resurrected)
Lord of the Church, they continue in the ministry of the Body of
Christ. (4) To verify the authenticity of the preached Word (Acts
4:29,30; 14:3; Romans 15:19; Hebrews 2:3,4). (5) To identify
the true believers and the true religion (2 Corinthians 12:12; Mark
16:15-18).
Book-of-Acts type of Christianity does not need an apologetic.
Its supernatural presentation of the gospel is its best defense
against challenges to the faith from any quarter—demonism,
humanism, secularism, scientism, materialism, communism, or
paganistic religions. Another purpose signs and wonders accom­
plish is that of meeting human need and advancing the Kingdom
of God (Acts 5:12-14; 8:5-13). John Wimber is supportive as he
writes, "There are at least ten kinds of sign phenomena in the book
of Acts that produce evangelistic growth in the Church" (13). He
goes on to assert that "while proclamation of the gospel is the heart
308 Power Encounter
and soul of evangelism, adding a demonstration of works of power
can be a catalyst to the evangelism task" (16).
Satan also utilizes supernatural signs and wonders through his
agents—false prophets (Matthew 24:24; Revelation 13:11-15) and
the antichrist (2 Thessalonians 2:9). Thus we can see that the
battle is engaged at the supernatural level from both the divine and
the diabolical sides.
In Specific New Testament References
The New Testament has an abundance of references which show
the mandate for supernatural ministry in power encounter evange­
lism. Jesus indicated that the baptism in the Holy Spirit would
give believers power for effective world evangelization in Acts 1:8.
This enablement, as a consequence of the coming of the Para­
clete, is identifiable with the performance of the miraculous in
John 14:12: "Most assuredly, I say unto you, he who believes in
Me, the works that I do he will do also; and greater works than
these shall he do, because I go to My Father" (emphasis mine).
This interpretation is strengthened by several references in John
chapters 14-16 which relate the necessity of His going back to
the Father before the Paraclete (other helper) would be sent. In
Acts 2:33 Peter clearly relates the baptism in the Holy Spirit and
the variety of supernatural phenomena, prophesied by Joel and
fulfilled on the day of Pentecost, to the ascension of Christ.
With the advent of the Paraclete, the Age of the Spirit was
ushered in and the Church was energized and launched. The
baptism of believers in the Holy Spirit and the supernatural
phenomena on this historic day were for the express purpose "that
whoever calls on the name of the Lord shall be saved" (Acts 2:21).
The continuance of this enduement of power from on high and
evangelistic success are assured by Peter in Acts 2:38,39.
The understanding of believers about their supernatural mandate
can be readily seen in the Epistles. They understood that it was
Jesus' mission to defeat Satan: "for this purpose the Son of God
Power Encounter Evangelism 309
was manifested, that He might destroy the works of the devil" (1
John 3:8). They further believed that Christ had accomplished that
mission initially at Calvary. "Having disarmed principalities and
powers, He made a public spectacle o f them in it" (Colossians
2:15). As a consequence the believers knew that they shared in
this victory experientially as expressed in Colossians 1.9-14: "He
has delivered us from the power of darkness and translated us into
the kingdom of the Son of His love" (Colossians 1:13).
Furthermore, the New Testament Christians shared not only in
this triumph personally but in its extension to others as well. The
full impact of this truth can be realized by reading Ephesians
1:17-23. The passage is summarized in these inspired words,
"And he put all things under his feet, and gave him to be head over
all things to the church, which is his body, the fullness of Him who
fills all in all" (Ephesians 1:22,23).
Finally, early believers were assured that they possessed the
dynamic for maintaining this victory over Satan and his agents,
and for sharing it with others. "You are of God, little children, and
have overcome them, because he who is in you is greater than he
who is in the world" (1 John 4:4).
The Apostle Paul testifies to this evangelistic objective and of
assurance of divine enablement with these words:
Him we preach, warning every man and teaching every
man in all wisdom, that we may present every man perfect
in Christ Jesus. To this end I also labor, striving ac­
cording to his working which works in me mightily
(Colossians 1:28,29).
Thus it can be seen in many New Testament references that
Christ triumphed over Satan, transferred this victory to His
disciples, and they extended it to others through supernatural
power encounter evangelism.
310 Power Encounter
THE NEW TESTAMENT POWER
ENCOUNTERS
One of the most prominent motifs in the New Testament is that
of supernatural encounters between the powers of good and the
powers of evil. A brief treatment showing the relationship of these
to power encounter evangelism will suffice here.
Power Encounters by Jesus
Jesus had a major encounter with the devil himself in the
wilderness temptation. This came immediately after His baptism
in water, anointing with the Spirit, and the launching of His public
ministry (Matthew 4:1-11). He defeated the devil by the Word of
God. When the devil left Him, according to Luke 4:13, Satan
expected the encounter to be renewed. "Now when the devil had
ended every temptation, he departed from him until an opportune
time." The "opportune time" came again and again during our
Lord's ministry on earth. Satan tried to discredit Him, keep people
from believing, neutralize His disciples, and have Him killed
prematurely. When Jesus died the devil finally thought he had
won the conflict against the Christ and God's saving plan, but how
very wrong he was! Jesus won a decisive victory at the cross and
the tomb!
In route to this decisive victory Jesus had encounters with the
powers of Satan as manifested in territorial demonism; political
and social injustices in culture; religious blindness and bigotry,
spiritual and moral depravity; physical, mental, and relational
sickness; and demonization of individuals. He taught and preach­
ed a healing and redemptive gospel for all of these situations. He
applied healing, deliverance, and salvation in an introductory way
in all of them. Then He died on the cross to make complete
healing, deliverance, and salvation available in them all.
In His ministry to people Jesus did all that He had announced as
His mission in Luke 4:18. All of these ministries were accom­
Power Encounter Evangelism 311
plished through the anointing of the Spirit for the restoration of
mankind from the depravity which Satan brought upon them (Acts
10:38).
Beyond His redemptive ministry there were two significant areas
of ministry which brought Him into direct conflict with Satanic
power. These were physical healings and deliverances from
demon possession. His ministry of healing was administered to
countless numbers, by the speaking of His word, by His prayer, or
by His touch. He often related healing of persons to their spiritual
needs.
In His deliverance of persons from demon possession, Jesus did
not use incantations, or magic, or ritual. He merely spoke and the
demons recognized His Lordship, submitted to His power, and
obediently left the person. The Gospel writers furnish six accounts
in which Jesus delivered individuals from demon possession.
(Some count the woman with a spirit of infirmity as a seventh
case.) These include: the demoniac in the synagogue (Mark
1:21-28); the Gerasene demoniac (Mark 5:1-20); the daughter of
the Syrophoenician woman (Mark 7:24-30); the epileptic boy
(Mark 9:14-29); the mute demoniac (Matthew 9:31-34)0; and the
blind and mute demoniac (Matthew 12:22f). In addition Luke 8:2
mentions the deliverance of Mary Magdalene whom Jesus freed
from possession by seven demons.
Whether Jesus was creating public clamor by casting a legion of
demons from a possessed man into two thousand swine, or healing
a blind beggar, or thundering resurrection orders to Lazarus, or
quietly converting a socially deprived and morally depraved
woman on a well curb, He was encountering Satanic power with
the power of God to an evangelistic end. And so we can, and so
we should!
Power Encounters by Paul and Associates
Saul of Tarsus was a notable agent of Satan in the persecution of
the Early Church. After being dramatically converted in Acts
312 Power Encounter
chapter nine he was commissioned as an apostle to the Gentiles;
baptized in the Spirit; healed from blindness; started to preach
Christ convincingly; and was persecuted by his former associ­
ates—in the same chapter.
In chapter 13 Paul and Barnabas were sent on the first evange­
listic itinerary to the Gentiles. On this tour Paul and his associates
had power encounter evangelism ministries of every description.
They proclaimed the Word of God in a variety of circumstances
(13:5,7,26,14-43, 14:1). They encountered demonic opposition
and manifested the supernatural against demonic powers (13:6,
8-11). They expressed the ministry of divine healing (14:8-10,20).
They encountered jealous leaders' opposition (13:45) and Jewish
public opposition as well as persecution and expulsion (13:50).
Paul and Barnabas fled from abuse and stoning (14:5,6), and Paul
was stoned (14:19).
On the positive side, the Word of God was gladly received by
many (13:7,42,44,49). Many Jews and Gentiles were converted
(13:12,43,48,14:21) and filled with the Holy Spirit (13:52). And
they gave an excellent report of this evangelistic tour (14:27).
The only descriptive case of exorcism by Paul is that of the girl
who was possessed by a spirit of divination (Acts 16:16-18). He
"said to the spirit, I command thee in the name of Jesus Christ to
come out of her, and he came out that very hour" (18). Due to the
supernatural nature of Paul's ministry and the conditions in which
he ministered, it is quite likely that he encountered many more
cases of demon possession than are recorded. As an example of
what was included in his ministry, Acts 19:11 says, "Now God
worked unusual miracles by the hands of Paul." These included
exorcisms: "and the evil spirits went out of them" (12).
So we see that Paul, like Jesus, had encounters with the powers
of Satan at both societal and individual levels and was mightily
used of God in evangelism.
Power Encounter Evangelism 313
Power Encounters by O ther Apostles and Disciples
The ministry of unnamed apostles and Peter provide a tremen­
dous example of power encounter evangelism (Acts 5).
And through the hands of the apostles many signs and
wonders were done among the people (12). So that they
brought the sick out into the streets and laid them on beds
and couches, that at least the shadow of Peter passing by
might fall on some of them (15). Also a multitude
gathered from the surrounding cities to Jerusalem, bring­
ing sick people and those who were tormented by unclean
spirits, and they were all healed (16).
The evangelistic success as a result of these supernatural
manifestations is also great and astounding. "And believers were
increasingly added to the Lord, multitudes of both men and
women" (14). These manifestations of the power of God against
the power of evil are not isolated incidents. Both the immediate
context and the Book of Acts abound with the miraculous.
The ministry of Philip (the ex-deacon) was characterized by
supernatural manifestations. Luke summarized it in these words:
Then Philip went down to the city of Samaria and preach­
ed Christ unto them. And the multitudes with one accord
heeded the things spoken by Philip, hearing and seeing the
miracles which he did. For unclean spirits crying with a
loud voice, came out of many who were possessed; and
many who were paralyzed and lame were healed. And
there was great joy in that city (Acts 8:5-8).
These frequent and graphic episodes of power encounter evange­
lism by Jesus, by Paul and his associates, and by other apostles
and disciples should furnish a mandate for every believer to be
involved in the supernatural struggle for the souls of mankind.
314 Power Encounter
POW ER ENCOUNTER EVANGELISM:
TH E CHURCH'S EXAMPLE
The early Church provides a worthy model as we review its
principles and methods of power encounter evangelism.
The Principles of Power Encounter Evangelism
Advance Through C ontrast and Conflict: Other world
religions began with many favorable conditions, but Christianity
began with highly unfavorable conditions. Its founder did not
attend the rabbinical schools of higher learning. Its early leaders
lacked the formal education of the advanced schools of the day
(Acts 4:13). They were culturally and politically despised by
many of their own nation. They belonged to a subjected nation.
Their doctrinal beliefs were based upon revelation, which was
offensive to the intelligentsia. Their belief in salvation by grace
was an affront to human pride in self-sufficiency and good works.
Their simple worship without ritual or ceremony failed to satisfy
the aesthetic interests of the idolatrous masses. Their ethical stan­
dards were the highest possible and were diametrical to the sinful
tendencies of unregenerated human nature. They would not com­
promise with dishonesty, lust, greed, laziness, drunkenness, or
sexual immorality. This appeal to holy living drew the disinterest
and scorn of the world.
Their commitments were singular and otherworldly. They were
committed to monotheism with Jesus as the only way of salvation.
This brought them into conflict with Judaism and the GraecoRoman culture. They were committed exclusively to the Lordship
of Christ and to the advancement of His kingdom. This was
almost an automatic death sentence for believers due to the conflict
between the Church and the greatest political power of the age.
Their dynamic was the supernatural ministry of the Holy Spirit.
All of the above brought unavoidable conflict with the cultures
which Christianity encountered at its beginning. Its birth and
Power Encounter Evangelism 315
growth can only be accounted for on the basis of the supernatural
manifestation of the Spirit. The rocket-rapid start and early
progress of Christianity were not accomplished by compromise
with the cultures and religions it encountered but by contrasting
and contradicting them. All subsequent genuine growth and
revival of the Church have been accomplished in the same way.
Its birth and growth can only be accounted for on the basis of the
supernatural manifestation of the Spirit.
The Holy Spirit's Agenda for W orld Evangelization: The
Holy Spirit is the true "executive director" of the Church's
evangelism department. He can be seen administering this
ministry throughout the Book of Acts. In chapters 13 and 14 a
model agenda for world evangelization can be seen.
There is a Spirit-prepared body (13:1): a variety of members
(prophets, teachers, apostles) who had been called, qualified, and
were working at their tasks (Ephesians 4:11,12). The Church of
today is New Testament only if it is such a Spirit-prepared body.
There is a Spirit-oriented worship (13:2a): ministering to the
Lord (2); fasting (2,3); praying (3); and listening to the Spirit (2).
We should emphasize these elements of worship as well.
There is a Spirit-directed outreach (13:2b,3,4): spiritual
conscription (2b); spiritual ordination (3); and spiritual direction
(4). Throughout their itinerary they were actively directed by the
Spirit. We should seek to follow the Spirit's directions in our
evangelistic endeavors.
There is a Spirit-enabled ministry (13:5-12 and on through the
following chapters): proclamation of the Word of God
(13:5,7,14-43,26; 14:1); manifestation of supernatural power
against demonic powers (6,8,11); expression of the ministry of
divine healing (14:8-10); encouragement of and strengthening of
the disciples (14:22); and organization of the churches (14:23).
We should follow their pattern of Spirit-enabled ministry.
There are Spirit-produced results (chapters 13 and 14). The
negative results included: demonic opposition (13:6-11); jealous
leaders' opposition (13:45); Jewish public opposition, persecution,
316 Power Encounter
and expulsion (13:50,14:5,6,19). The positive results included:
the Word of God was gladly received (13:7,42,44,49); many Jews
and Gentiles were converted (13:12,43,48, 14:21); there were
healings (14:8-10,20); the disciples were filled with the Holy Spirit
(13:52); and the evangelists filed an excellent report of their tour
of ministry (14:27).
If the Spirit-filled church of today will follow the Holy Spirit's
agenda for world evangelization it will have these same results.
Power Encounter Evangelism and the Authority of the
Believer: The authority of the believer over the kingdom of evil is
indicated by a host of Scriptures. These deal with the use of "the
Name" as well as "loosing and binding." Each of these provides
access to the supernatural might and authority of God for power
encounter evangelism. But, each requires some qualifications for
use which many believers fail to understand.
Jesus said, "And whatsoever you ask in My name, that will I do,
that the Father may be glorified in the Son" (John 14:12).
"Whatsoever" indicates that unlimited power is available. But
unlimited power is dangerous in the hands of limited persons.
Omnipotence is safely and efficiently wielded only under the
superintendence of omniscience. Therefore, only the infinite God
is qualified for the use of such power. We finite beings exercise
this power only as His sovereign discretion indicates. The Name
is not to be used as a magician's formula, as the sons of Sceva
learned (Acts 19:13-16). Only those who have experienced
Christ's saving grace and are currently in right relationship with
Him have the privilege to use His omnipotent name. The effectual
use of His name involves being in harmony with His character,
His power, and His will (John 15:7).
Binding and loosing are referred to in Matthew 16:19and 18:18.
The same concept is presented with different words in John 20:23.
The King James Version reads, "And I give unto thee the keys to
the kingdom of heaven; and whatsoever thou shalt bind on earth
shall be bound in heaven; and whatsoever thou shalt loose on earth
shall be loosed in heaven" (16:19). The Greek in these references
Power Encounter Evangelism 317
has an unusual construction which is better translated, "What you
bind on earth will be what has been bound in heaven." There is
a very important difference between guaranteeing divine alignment
with the believers' actions and promising that their actions (guided
by the Word and Spirit) will be in alignment with the divine will.
Rather than try to dictate God's will to Him, or try to align Him
with our wills we should always pray "according to thy will." We
should discover God's will and then "get with it!" When people
hear the preaching of the gospel under the guidance and dynamic
of the Spirit, they are "bound" or "loosed" depending on their
response. Thus it can be seen that the use of the name of Jesus
and the privilege of binding and loosing link the believer to the
authority and omnipotence of God for evangelistic purposes when
the necessary conditions are met.
The Methods of Power Encounter Evangelism
Power Encounter Evangelism through Prayer, Fasting, and
Exorcism: There is an Old Testament precedent in the use of
prayer and fasting in power encounter. In Daniel's prayer
(9:3-19), the prophecy conveyed through Gabriel (9:20-27), and
his subsequent experiences— Daniel realized that he had been in
a contest with the Prince of Persia. This was the territorial demon
who delayed the answer to Daniel's prayer. But Daniel was
assisted by Michael the archangel. This prayer victory did not
come until he had fasted "three whole weeks" (10:2,3).
Jesus taught His disciples that prayer and fasting were requisite
to success in spiritual warfare. He set the example for them and
taught them this truth in the context of a power encounter evan­
gelistic tour. When the disciples were disappointed in being
unable to cast a demon out of a child, "Jesus rebuked the demon,
and he came out of him; and the child was cured from that very
hour" (Matthew 17:18). The disciples asked, "Why could not we
cast him out?" (19). "So Jesus said to them, Because of your
unbelief' (20). "This kind does not go out except by prayer and
318 Power Encounter
fasting" (emphasis mine) (21).
The disciples applied the Lord's teaching on prayer and fasting
commendably after being filled with the Spirit on the day o f
Pentecost. An example of how natural it became for them, and
how powerfully it assisted them, can be seen in their prayer
meeting in Acts 4:23-31. An important theology of prayer is in
this passage. Notice that they prayed for divine aid in preaching,
and for supernatural demonstrations. Their prayer was generously
answered in the rest of the chapter. They had prayed:
Now Lord, look on their threats, and grant to your
servants boldness that they may speak your Word, by
stretching out your hand to heal, and that signs and
wonders may be done in the name of your holy Servant
Jesus (29,30).
The Church at Antioch furnishes another model of the application
of prayer and fasting as they launched Barnabas and Paul on their
first evangelistic tour. The details of their prayer meeting and of
their supematurally enabled evangelistic success were discussed
earlier.
It is important to observe that the frequent power encounters with
demon possession in the New Testament were just part and parcel
of the total supernatural ministry. These were not a separate
activity, nor a specialty ministry. Neither Jesus nor the apostles
developed a doctrine of exorcism with an office of "exorcist."
Deliverance from demon possession was just the application of the
preaching, teaching, witnessing, and praying ministry. The
Church today would be well-advised to maintain the same balance,
rather than neglect exorcism altogether or become obsessed by it.
Power Encounter Evangelism Through Witnessing and
Counseling: We have reason to believe that the early Church was
very busy witnessing from house to house (Acts 2:46,47; 20:20),
to individuals (Acts 8:26-38), and in the marketplace (17:17).
Through individual counseling they (like Jesus) were able to press
Power Encounter Evangelism 319
the claims of Christ upon unbelievers; however, more attention is
given in the New Testament text to proclamation in public
evangelistic meetings.
Power Encounter Evangelism Through Preaching and
Teaching: Among the methods of power encounter evangelism
there can be no question that the Scripture shows preaching and
teaching to be the ones most used by Jesus and most surely
commissioned by Him for use by the Church. The gospel "is the
power of God unto salvation" (Romans 1:16). We have seen
repeatedly that the pristine Church associated anointed preaching
and supernatural demonstrations as the Siamese twins of power
encounter evangelism. There can be no doubt that Satan hates the
preaching of the gospel bitterly and has attacked it in every way
possible through the centuries. The reason Satan hates preaching
is that God ordained it and it works!
There is a definite correlation between the progress and decline
of the Church and the strong and weak times of its preaching.
"The preaching of Jesus, though brief in time, reached multiple
thousands and founded the Church-world-wide, century-spanning,
movement whose influence upon humanity is absolutely incalcul­
able" (Moon 9). The New Testament and apostolic ages were
characterized by great preaching and spiritual and numerical
progress in the Church. Within three centuries preaching made
Christianity the strongest religion in the Roman Empire.
Power Encounter Evangelism Through W orship and the
Gifts of the Spirit: It is in the context of its meetings for worship
that the early Church was filled and refilled with the Spirit for
supernatural enablement. In worship gatherings they applied the
influence of prayer against the forces of evil. It was in times of
worship that they glorified God and routed Satan and his cohorts
with praise. Through their worship believers attracted unbelievers
to the hearing of the gospel and demonstrated before the needy the
delivering power of the Almighty.
It is in the context of worship that motivation for evangelism
comes. So it was for Isaiah who responded, "Here am I Lord!
320 Power Encounter
Send me" (6:8). So it is with the "Royal Priesthood" of believers
(1 Peter 2:9).
Praise will suffice as our example of the potential of worship in
power encounter evangelism. It is, as Scripture so abundantly
shows, very pleasing to God. Conversely it is hated by Satan.
Before his fall Lucifer was a heavenly choirmaster and worship
leader (Ezekiel 28:11-19). He became proud and tried to preempt
the praise of which the Creator alone is worthy. Thus when the
devil and demons hear redeemed men and righteous angels praising
the Redeemer, they are reminded of their utter stupidity and
failure. No doubt they flee in bitter remorse, anger, confusion, and
recrimination against each other.
The Psalmist writes of the power of praise to rout the enemies of
God. "Out of the mouth of babes and infants you have ordained
strength, because of your enemies, that you may silence the enemy
and the avenger" (Psalm 8:2). When Jesus referred to this verse
he used the word "praise" for "strength" (Matthew 21:16).
The Gifts of the Spirit are most influential instruments in power
encounter evangelism. Their manifestation opens the hearts of the
unconverted when they sense God's presence, as is shown in Acts
2:42-47. In the midst of "wonders and signs" (43) and worship
(46), it is noted that they were "praising God and having favor
with all the people (emphasis mine). "And the Lord added to their
number daily those who were being saved" (47, NIV).
The manifestation of the gifts of tongues, interpretation of
tongues and prophecy convicts and convinces the unbeliever. Paul
wrote that tongues "are a sign, not for believers but for unbeliev­
ers" (1 Corinthians 14:22, NIV). He declared further:
But if an unbeliever or someone who does not understand
comes in while everybody is prophesying, he will be
convinced by all that he is a sinner and will be judged by
all, and the secrets of his heart will be laid bare. So he
will fall down and worship God, exclaiming, "God is
really among you!" (24,25).
Power Encounter Evangelism 321
The power gifts of faith, working of miracles, and gifts of
healings contribute to power evangelism, as we have discussed
under signs and wonders, by directly challenging the kingdom of
Satan and rescuing people from it.
The revelatory gifts of a word of wisdom, a word of knowledge,
and discerning of spirits contribute largely to the effectiveness of
the evangelistic endeavor. One of Satan's primary activities is
deception (2 Corinthians 4:3,4). These three gifts are often
manifested by the Spirit to expose the deceit of the devil and
demons, as well as to edify believers. The gift of discerning o f
spirits is extremely important when there is an intense level of
demonic activity such as is being encountered in many places in
these closing days of the age (1 John 4:1).
Worship services which have certain characteristics provide the
optimum milieu for the most productive power encounter evan­
gelism. These characteristics include: the leadership of the Spirit,
praying in the Spirit, anointed praise and preaching, operation of
the gifts of the Spirit, and other spiritual manifestations.
CONCLUSION
As objective church histories and literature from the power
encounter and church growth movements clearly show, the Pen­
tecostal Church has led the way in supernatural evangelism around
the world. This has been the consequence of a theology based
upon the New Testament mandate; modeled after the pristine
Church; and applied in the power of the Holy Spirit. May
believers in other denominations and movements, who now admit
these bases of successful power encounter evangelism, accept the
theological views upon which they are predicated, receive the
baptism in the Holy Spirit, and join us in the ministry of supernat­
ural evangelism.
One of the major voices of the power encounter and church
growth movements who has given Pentecostals much credit has
also given us a timely warning. Peter Wagner wrote:
322 Power Encounter
Even among some of today's second- and third- generation
Pentecostals, spiritual warfare is something which may
have been done in the early days or back in the hills, but
is no longer a prominent part of ministry in their congreg­
ations. Their theology teaches it, but their experience is
considerably limited (2).
May we contemporary Pentecostals rededicate ourselves in order
to be greatly used in the supernatural engagement between God
and His ambassadors and Satan and his agents for the souls of
mankind.
Power Encounter Evangelism 323
BIBLIOGRAPHY
Ketcham, Maynard. Tigers That Talk. Charlotte, NC: PTL
Television Network, 1979.
Moon, Jesse K. Principles for Preachers. Springfield, MO:
Published by the author, 1975.
Stott, John R. W. Our Guilty Silence. Chicago: Inter-Varsity
Press, 1961.
Wagner, C. Peter. "Territorial Spirits." A paper read at the
Academic Symposium on Power Evangelism, Fuller
Seminary. December 13-15, 1988.
Wimber, John. "Power Evangelism: Definitions and Directions."
A paper read at the Academic Symposium on Power
Evangelism, Fuller Seminary, December 13-15, 1988.
CHAPTER FOURTEEN
CONCLUSION
We trust that you have received encouragement and edification
as you have read this book. Three main concepts have been
emphasized: (1) God's power is infinitely greater than the power
of Satan; (2) He gives power to believers both to live in victory
over demonic forces and to cast out demons; (3) no demon can
inhabit the one who is in Christ. While we rejoice in these
inspiring truths, let us also stay alert to Satan's subtle attempts to
influence us.
SOME WORDS OF CAUTION
Let us never accept any doctrine that is based on experience
without Scriptural basis. To do so is to step into theological
quicksand. It can be fatal! Let us not frighten believers by telling
them that they are in danger of being inhabited by demons.
Let us preach a gospel that will let people know for sure whether
they are truly saved. If they are not bom again, they have more to
fear than demons; they are bound for eternity in the lake o f fire
with no escape. We must warn them!
The writer of Hebrews gave admonition concerning those
believers who are weak in faith: "Wherefore lift up the hands that
hang down, and the feeble knees; and make straight paths for your
feet, lest that which is lame be turned out of the way" (12:12,13).
Let us be sure we are making straight paths! The strong are to
help the weak (Romans 15:1).
Let us not become too engrossed in the occult. We must be
aware of the demonic influences on our culture, but it is one of
Satan's devices to try to get us too interested in his activities. John
White's opinion is worth our consideration; in "Demonology and
Conclusion 325
Pastoral Care," he said:
The Occult is a new delicacy which titillates the jaded
appetites of pulpit-weary Evangelicals. It is hot copy.
Overnight a lethargic congregation can buzz with a fever
of activity. But any impact on the darkness around? I
have seen none (Montgomery 289).
Some who have only recently become aware of the power given
us to cast out demons have gone to an extreme in wanting to know
the names of as many demons as possible, making lists and
comparing notes. Don Jacobs, a Mennonite missionary who has
spent many years in Africa, expressed this opinion in my hearing:
I learned that in Africa the demonic cults have an exten­
sive detailed dictionary of spirits. In their taxonomy they
differentiate between ancestral and territorial spirits, etc.
But when they come to Jesus, they don't want the dictio­
nary any more. They don't want to discuss the spirits.
The blood of Jesus takes care of all! (Symposium).
Let us be prepared to deal with unbelievers who are demonized.
Jesus said that all believers can cast out devils (Mark 16:17).
However, not every believer should rush into a confrontation with
demons. Be prepared by: (1) studying Scriptures relating to the
authority of the believer; (2) confessing all known sin with God's
promise to cleanse totally (1 John 1:9); (3) speaking boldly in faith
in the Name of Jesus.
With this preparation, the believer can exercise his authority over
demons, commanding them to leave. It has not been Pentecostal
practice to use long ritualistic "formulas" in the casting out of
demons; we find by studying Jesus' deliverance ministry that He
spoke briefly and decisively to the demons. When He delivered
people, all demons left.
Fasting with prayer is always advisable, and in some cases
326 Power Encounter
necessary. Even our Lord Jesus found it necessary to spend much
time in prayer (Luke 6:12). The apostles likewise made prayer a
top priority (Acts 3:1; 6:4). There is no reason for us to think we
can move in the power they had without the same kind of life-style.
We Must Shun All Forms of the Occult
Satanism and witchcraft are rapidly becoming more pervasive in
America. Most Satanic cults and teaching can be easily detected;
if you are in doubt about any new teaching, reject it until you see
it clearly in the Word. For your safety and your spiritual victory,
avoid the following: white magic including "parlor games"
involving suprahuman power, black magic, ouija boards; horo­
scopes and all other things associated with astrology and the
zodiac; yoga and everything associated with the New Age, and all
spiritism of any sort.
RECAP OF OUR MAIN MISSION
Considering the power God has given to the Church, it is to our
shame that we have not preached the gospel to every creature as
our Lord asked us to do. The main reason for our failing is that
we fear the power encounters that are involved. Some of these are:
encounter with self-will; encounter with peer disapproval;
encounter with discomfort; above all, encounter with demonic
forces.
The loyal, well-equipped soldier is ready to follow his command­
ing officer into enemy territory. God knows what is best for us, as
well as what is necessary to evangelize the world. The develop­
ment of character for eternity involves many struggles. The
greater the battle, the greater the victory! Our suffering "is not
worthy to be compared with the glory that shall be revealed in us"
(Romans 8:18).
Some will be put to death physically, as martyrs. Jesus told us
not to enlist in His army until we are ready to lay our lives down.
Conclusion 327
All of us will die; the important thing is how we die. An anony­
mous writer has said:
Some men die in battle; some men die in flames.
Some men die by inches, playing little games.
Since we have only one life, and since it is short—let us find our
place in the army of the Lord and fight. Believe God for victory
in your home, your local church, and as He may lead you to be
involved in missions around the world. You will then have no
regrets when the last trumpet sounds.
RESPONSIBILITIES OF LEADERS
Jesus gave human leaders to the church (Ephesians 4:11); they
have unique responsibilities (Acts 20:28-32). Some areas need
special attention in relation to power encounter:
1. The Holy Spirit, not a counselor or minister, is the .one to tell
people when they are bom again. That is His sovereign preroga­
tive; He "bears witness with our spirit that we are the children of
God" (Romans 8:16). Present-day methods of evangelism are
bringing many into the church who have not been bom again.
That is one of the causes for the teaching that Christians can be
inhabited by demons. Today church membership is up, but
morality is at an all-time low. Leaders can change this hazardous
trend.
2. Leaders must discourage the humanistic manipulation of those
who are seeking to be filled with the Spirit. Jesus is the Baptizer,
not we! It is unscriptural to tell people to stop speaking the native
tongue and then start making sounds. This practice is so abhorrent
that I hesitate to even mention it, but it is widespread and it can
only cause much irreparable damage. This kind of counsel leads
to the seeking of tongues, rather than seeking God. We do not
need to be taught to speak in tongues; we need the power of Acts
1:8. When Jesus is doing the baptizing, the Holy Spirit gives the
328 Power Encounter
utterance (Acts 2:4). It is a genuine language, not sounds from the
subconscious mind or any such thing! May our leaders emphasize
Scriptural teaching on this subject.
3. Pentecostals may well be advised by Peter Wagner, regarding
our need for revival in the area of our practice as related to our
doctrine:
I don't think I am telling family secrets to mention that
some churches that once experienced great power in
healing have not been seeing it to any degree for some
time now. Theologically, the framework for healing has
been laid, it is preached from the pulpit, but the experi­
ence is minimal (9).
Wagner is speaking in love to us. Let us not rest on bygone
memories; many third- and fourth-generation Pentecostals have
never seen a miracle. The term "Pentecostal" can become just the
title of a denomination unless we hear what the Spirit is saying to
us.
The Need for Sanctification
When the Church asks for power, God asks us for holiness. Our
holiness is Christ (1 Corinthians 1:30), but we must obey the
command to "cleanse ourselves of all filthiness of the flesh and
spirit, perfecting holiness in the fear of God" (2 Corinthians 7:1).
George Gallup in his report "1984 Religion in America" said:
"There is very little difference in the behavior of the churched and
unchurched on a wide range of items including lying, cheating, and
pilferage."
Because of some doctrinal differences among Pentecostals
regarding sanctification, many of our churches hear very little
teaching on the subject. Leaders have a duty to teach people the
beauty and the necessity of being holy in body, soul, and spirit.
This is not to ask for a return to sets of rules, but for a life-style
Conclusion 329
totally under the lordship of Christ.
The Word is clear that we cannot love the world and also love
God (1 John 2:15). The entertainment we choose reveals what we
love. A shallow survey o f what is offered on television shows
reveals that most of it is, to say the least, ungodly, abounding in
violence, illicit sex, perversion, and the occult. It is against God,
and God is against it. That is why one cannot love God and love
the world's culture system.
I was saddened when a group of youth pastors, all Pentecostal,
told me that it is their opinion that our church young people watch
practically the same television shows and movies as the nonchurch
youth. This reveals an inability to discriminate regarding philoso­
phies of the world system and those that are conducive to Christian
values. Frank Peretti, author of This Present Darkness, said:
When I think about what's happening in our society, I am
concerned about how our children think. This is a
Nintendo-video-rock generation. They're consume-atons;
what's important to them is the last thing they bought.
They're ripe for mental take-over (O'Neill 52).
Our youth want the power of God and wonder why they do not
see and experience more. May God give us the grace and power
to challenge them to the same kind of commitment to holiness that
has brought God's blessings in abundance on the Pentecostal
movement.
Training for Power Ministry
In Power Encounters, John Wimber pays tribute to the early
training of Pentecostal ministers:
Because a majority of Pentecostals came from economi­
cally and educationally disadvantaged classes of people,
most of their leadership training was done outside a
330 Power Encounter
classroom setting and in the field. This system of leader­
ship training may not have produced the best Bible
scholars and theologians, but their "home grown" pastors
have been the most successful at evangelism and church
growth in this century (216).
Pentecostals are now justifiably proud of their institutions of
higher learning. It is, however, going to be increasingly harder to
keep them Biblical. James Davison Hunter conducted extensive
surveys of the results of Christian higher education; he wrote:
Contemporary Christian higher education . . . produces
the unintended consequences of being counterproductive
to its own objectives; that is, it produces individual
Christians who are either less certain of their attachments
to the traditions of their faith or altogether disaffected
from them. Education, to the degree that it is not indoctri­
nation, weakens the tenacity with which Evangelicals
hold on to their world view. In sum, Evangelical educa­
tion creates its own contaminating effects. And the more
Christian higher education professionalizes and bureauc­
ratizes (that is, the more it models itself institutionally
after secular higher education), the more likely this
process will intensify (178).
We would not, of course, suggest the elimination of our schools
of higher education, but we have a responsibility before God to
learn from history. We would be most presumptuous to think that
our being Pentecostal makes us impervious to the trends Hunter
mentions. Our churches desire and deserve pastors who are truly
Pentecostal in Book-of-Acts ministry. In order to have ministers
of this spiritual caliber, our Bible schools must have both aca­
demic excellence and times of deep spiritual revival. Secular
standards of evaluation frown on extended chapel services and
times when classes are suspended as the Holy Spirit moves in His
Conclusion 331
own sovereign way. Such moves of God are necessary if we are
to be truly prepared for power encounters in this humanistic and
spiritistic age. We have a responsibility to heed warning signals
and put the Kingdom of God before personal or denominational
interests.
It seems that God is desiring to move in mercy in our land. Some
have said that if God does not pour His judgment on America, He
will have to apologize to Sodom and Gomorrah. Regardless of the
degeneracy of our land, we must press the battle forward. God is
rich in mercy, and He will move in power. Some believe we are on
the verge of the greatest outpouring of the Spirit the world has ever
known. Let us pray that it is so.
JESUS LEADS THE TRIUM PHAL PROCESSION
But thanks be unto God, Who always leads us in trium­
phant procession in Christ and through us spreads every­
where the fragrance of the knowledge of Him (2 Corin­
thians 2:14 NIV).
When Roman generals returned from battles, they had their
captives march along (or sometimes be dragged along) behind
them to exhibit their great victories. Paul likened the captives to
Christians who are trophies of Christ's victories over all His
enemies. "He led captivity captive, and gave gifts unto men"
(Ephesians 4:7-11).
There are contrasts implicit in this analogy. The Roman generals
led their captives to a life of bondage and torture. Our General's
captives are "love-slaves," the most blessed and joyful of all
people; they are likewise the greatest blessing to others!
The captives of the Roman general would be sad, dirty, and
bloody. Sometimes an unusually cruel officer would chain a
corpse to a living captive's body, as torture; some think Romans
7:24 refers to this practice. The general's procession would be
foul-smelling.
332 Power Encounter
Christ's captives spread the wonderful aroma of Christ Himself,
the perfume of His perfect character. The fragrance of the fruit of
the Spirit may be imitated, but never duplicated (Galatians
5:20,21). We are a "sweet-smelling savor to God" (Ephesians
5:2).
THE FINAL POWER ENCOUNTER
Spiritual warfare had a beginning, and it will have an ending. It
began in heaven (Isaiah 14:12; Ezekiel 28:16), and heaven will end
it. Prior to the time of the Great Tribulation, the soldiers o f the
Cross, dead and alive, will hear the shout of "Reveille"; it will be
the voice of our Captain. The dead in Christ will rise in the first
resurrection (Revelation 20:6), and together with them we shall
"go marching home" (1 Thessalonians 4:17). We know that the
Church goes up in the Rapture because we come back down with
Jesus as the armies following Him (Revelation 19:11-14). The
book of the Revelation traces the final battles:
And there was war in heaven: Michael and his angels
fought against the dragon. . . . And the great dragon was
cast out, that old serpent, called the Devil, and Satan,
which deceiveth the whole world: he was cast out into the
earth, and his angels were cast out with him (12:7-9).
"Spirits of devils, working miracles" will go throughout the
world "to gather them to the battle of God Almighty," called "in
the Hebrew tongue Armageddon" (Revelation 16:13-16). The
armies of Antichrist will be gathered there "to make war against
Him that sat on the horse and against his army" (19:19). The
important thing is to be on the side of the One on the white horse.
And I saw heaven opened and behold a white horse; and
he that sat upon him was called Faithful and True, and in
righteousness he doth judge and make war. And he was
Conclusion 333
clothed with a vesture dipped in blood; and his name is
called the Word of God. And the armies which were in
heaven followed him upon white horses, clothed in fine
linen, white and clean. And he hath on his vesture and on
his thigh a name written, KING OF KINGS, AND LORD
OF LORDS (19:11-14).
Jesus will rule on the earth for a thousand years while Satan is
bound. Then Satan will be loosed for a brief time, and he will
again deceive human beings. But there will be an end:
And the devil that deceived them was cast into the lake of
fire and brimstone, where the beast and the false prophet
are, and shall be tormented day and night for ever and
ever (20:10).
The resurrection of the wicked dead and the final judgment will
be the end of God's dealing with all who have rebelled against
Him. All who were not in the Book of Life will be cast into hell
with Satan and his angels (Revelation 20:11-15).
Until Jesus Comes
M.C. Johnson recalls a song sung by our soldiers during World
W ar II; it spoke about their country and about looking into the
faces of loved ones. The last line was: "A voice within me
thundered, This is worth fighting for!' " (13). When we are
tempted to retreat in the heat of battle, let us look into the faces of
our loved ones and we'll say, "They are worth fighting for!" Then
let us see the hurting people of our world with the eyes of Jesus;
they are all His loved ones.
Jesus' last recorded words are "Surely I come quickly"; He comes
to reward His faithful ones (Revelation 22:12,20). No doubt our
brothers and sisters in lands where Christians are persecuted are
a bit more poignantly eager than those of us who have religious
334 Power Encounter
liberty; yet all of us, in the Church universal, respond: "Even
come Lord Jesus" (Revelation 22:20). Until He comes, let
march on with Him! In the words of Haldor Lillenas:
Soldiers of Immanuel, go forward in His Name
Holy warfare waging, powers of sin engaging;
Lift His royal standard and His truth divine proclaim,
Till the world shall own Him King.
Go forth, go forth, and battle for the right,
Defeat the foe and put his host to flight;
Ye soldiers of Immanuel, press on
Until the victory is won.
Soldiers of Immanuel, the battle soon shall cease;
In a home of splendor we shall homage render
Unto Jesus, He Who is the glorious Prince of Peace,
When we lay our armor down.
Maranatha!
Conclusion 335
BIBLIOGRAPHY
Hunter, James Davison. Evangelicalism: The Coming Genera­
tion. Chicago: University of Chicago Press, 1987.
Jacobs, Don. Statement presented at the Symposium on Power
Evangelism. Pasadena, CA: Fuller Theological Seminary,
December, 1988.
Johnson, M.C. "Worth Fighting For." Pentecostal Evangel, 25
June 1989.
Montgomery, John W., ed. Demon Possession. Minneapolis:
Bethany House, 1981.
O'Neill, Dan. "The Supernatural World of Frank Peretti."
Charisma and Christian Life, May 1989.
Springer, Kevin, and John Wimber. Power Encounters o f
Christians in the Western World. San Francisco: Harper
& Row, 1988.
Wagner, C. Peter. How to Have a Healing Ministry. Ventura,
CA: Regal Books, 1988.
Wimber, John. "Power Evangelism." Unpublished paper pre­
sented at Symposium on Power Evangelism. Pasadena,
CA: Fuller Theological Seminary, December, 1988.
APPENDIX
CAN BORN-AGAIN BELIEVERS
BE DEMON POSSESSED?
This statement on the question, "Can Born-Again Believ­
ers Be Demon Possessed?" was approved as the official
statement by the General Presbytery of the Assemblies of
God in May, 1972.
The spread of oriental religions and the occult in America has
brought with it an increase in demon possession similar to that
reported formerly by missionaries on foreign fields. All too often
there has been too little teaching in this area. Many have felt all
that is necessary is to preach Christ, and the demons will go away.
But the New Testament does more than command to preach
Christ. It warns very definitely against the enemy of our souls and
shows that demons are not to be treated lightly. It also emphasizes
that deliverance is available through the "finger of God," the power
of the Spirit, and the name of Jesus.
There is a danger, however, when emphasizing any neglected
doctrine, to go to an extreme which is beyond the intent of the
Scriptures. It is also possible to be sidetracked into making the
neglected doctrine the whole ministry. This seems to be the case
with some who become fascinated with the subject of demonology.
They are trapped into giving most of their attention to it. The
more demons they cast out, the more there seem to be to cast out,
and the rest of their ministry is practically ignored.
This tendency to become more occupied with casting out demons
than with exalting Christ seems inconsistent with the balance of
Scripture. Also there seems to be no basis in Scripture for the
accompanying preoccupation with external phenomena, such as
vomiting up various substances in connection with the casting out
of demons (forgetting that demons are spirit beings). In the one
Appendix 337
instance in which foaming is mentioned, Scripture makes it clear
that this was a consistent pattern prior to the time the demon was
cast out and not a phenomenon occurring only at the time of
exorcism.
One of the regrettable side effects of an unscriptural over­
emphasis on demonology is that scriptural teaching is sometimes
brought into disrepute. This was one result of the so-called
"witchcraft" of 16th and 17th century England and 17th century
America. In England, cases were reported where children vomited
up articles which supposedly proved evil spirits had entered into
their bodies.
Then, in 1692, Cotton Mather, a brilliant Boston preacher who
graduated from Harvard with honors, roused the people of Salem,
Massachusetts, against "witches." Nineteen persons were hanged
and 150 imprisoned because of the testimony of children who were
supposed to be demon possessed (and who may have been moved
by lying demons, though there may be other explanations). In the
presence of the accused, these children would throw "fits" and
would go into what seemed to be a trance. In this state they would
name people who they said were responsible for their "suffering."
Though many of the accused showed a spirit and a faith worthy
of Christian martyrs, judges who were men of personal integrity
pronounced them guilty. As a result of the publicity given these
trials, Americans of that day turned away from the supernatural
and branded all that the Bible teaches about Satan and evil spirits
as mere superstition.
It seems important, then, that we do not permit Satan to sidetrack
God's people into an attention on demons or evil spirits that goes
beyond the clear teaching of the Bible, thus producing a reaction
that would turn people away from all that is supernatural and
hinder the work of God.
Exercising caution, however, does not mean we should treat the
matter of demonology lightly. The Bible clearly recognizes both
the activity of the demons and their great number. This is even
more evident when we recognize that the word devils in our
338 Power Encounter
common English version really means "demons." Actually, the
word devil (Greek, diabolos, "the slanderer") is appropriate only
for Satan. This is not to say, however, that the devil does not
work through demons. Satan is a created being, a finite spirit, and
is not omnipresent. He does most of his work through demons
scattered in various parts of the world. Jesus' work in casting out
demons was at least a part of His work of healing those oppressed
(exploited, dominated, under the tyrannical rule) of the devil (Acts
10:38). (It should be noted that the word oppressed as used here
is stronger than in today's usage.)
A question that arises, then, is not whether demons are active
today, but whether born-again believers can be demon possessed,
have a demon, or need to have someone cast demons out of them.
Can the Holy Spirit and a demon dwell in the same temple? Are
not our bodies temples of the Holy Spirit?
Most of the older writers say that genuine Christians cannot be
possessed or indwelt by a demon. An example is John L. Nevius,
a Presbyterian missionary who spent nearly forty years in China,
who saw many cases of demon possession, but never among Chris­
tians. He found that demons did not want to stay in the presence
of true Christians. (J. L. Nevius, Demon Possession, Grand
Rapids: Kregel reprint from 1894, pp. 278, 290.)
A pioneer Pentecostal missionary, Victor Plymire, gave similar
insights from Tibet. He found also that demon worshipers did not
find it easy to get demons to take possession of them.
More recently writers of various denominations have taken a
different view. M. H. Nelson, a medical doctor, tells of numerous
reports of Christians who apparently have suffered from demon
possession. He suggests, however, that some of them may be in
open rebellion against God. (Apparently, he believes in eternal
security and still calls these rebels Christians.) He goes on to say,
however, that though a demon may gain an influence over the mind
and body o f a Christian, it is very doubtful that the body of a
Christian can be possessed by a demon. (M. H. Nelson, Why
Christians Crack Up, Chicago: Moody Press, 1960, pp. 76, 77.)
Appendix 339
Others say that a Christian can have a demon in his body without
its possessing his inner man. This seems contrary to the Biblical
view of the body as the temple of the Holy Spirit. It also goes
against the Biblical view of the unity of body, soul, and spirit as far
as responsibility is concerned. The fragmentation of the person into
various aspects is a heathen idea. If a demon enters any area of the
body or mind (or attitudes), it enters you!
Many Christians have had God-given deliverances from problems
and believed they were delivered from demon possession. But we
must search the Scriptures to see if their interpretation of what
happened is really in line with what the Bible teaches.
Some, for example, teach that since the Bible speaks of a spirit of
cowardly fear, any deliverance from fear must be by the casting out
of an evil spirit or demon of fear. But an examination of the same
passage (2 Timothy 1:7) shows it speaks also of a spirit of power,
of love, and of a sound mind or self-control. If people interpret fear
to be an evil spirit needing to be cast out, to be consistent they
would need to beseech three good spirits to come in.
The fallacy of this reasoning is obvious. Love and self-control are
fruits of the Holy Spirit in our lives. By a spirit of love and of selfcontrol is meant the attitudes that result from our cooperation with
the Holy Spirit. Actually, the word spirit in many cases means an
attitude or a disposition. David spoke of a broken spirit (Psalm
51:17); Solomon of a humble spirit (Proverbs 16:19). Paul wanted
to come to Corinth, not with a rod, but with love and a meek or
gentle spirit (1 Corinthians 4:21). Peter spoke of the adorning of
the heart with the imperishable gift of a meek and quiet spirit (1
Peter 3:4), actually meaning a quiet disposition. This is in line with
the frequent use of the word spirit for one's own spirit and its ex­
pressions (Haggai 1:14; Acts 17:16; 1 Corinthians 2:11, etc ).
Thus, unless the context shows that an independent spirit-being is
meant, it seems best to take most phrases such as a haughty spirit,
a hasty spirit, a spirit of slumber, a spirit of jealousy, etc., to be
sins of the disposition or lusts of the flesh (Galatians 5) and not
demons.
340 Power Encounter
A serious danger in considering all these sins of the disposition to
be demons is that the individual may feel no responsibility for his
actions and feel that the necessity for repentance is removed.
Actually, the Bible calls men to repent of these things, and to put
off these attitudes. The great conflict within us is not between the
Holy Spirit and demons, but between the indwelling Holy Spirit and
the flesh (that is, all the sensory apparatus that tends toward sin).
When the word spirit is used of demons, the Bible may speak of
an evil or unclean spirit. Sometimes the words are used together;
for example, "a spirit of an unclean demon" (Luke 4:33).
In many cases these demons caused sickness. But the New
Testament does not ascribe all sickness to demons or evil spirits.
In fact, many passages make a clear distinction between sicknesses
and diseases not caused by demons and those caused by demons
(Matthew 8:16; 4:24; 9:32,33; 10:1; Mark 1:32; 3:15; Luke 6:17,
18; 9:1, etc.). In none of these examples is there any indication that
any of these sicknesses caused by demons were of people in right
relation to God. We must remember also that all of these examples
took place before Pentecost.
The word daimonizomai, "to be possessed of a demon," or, as
some put it, "to be demonized," is not as common. It is used as a
verb only once and that of a Canaanite girl who was "badly
demonized," or cruelly tormented by a demon. Everywhere else it
is found as a participle which should be translated, "the demoniac
(s)" (Matthew 8:28, 33; 9:32; 12:22; Luke 8:35; Mark 5:15-18).
Again, in no case is there any indication that any of these "demonia­
cs" or demonized persons were right with God; and in most cases
they suffered severe torment—and a dramatic change of personality.
Another great problem with the idea that demons may possess
Christians is a concept that erodes faith and waters down our
concept of God and the salvation He provides. God is our Father.
He has "delivered us from the power of darkness, and hath trans­
lated us into the kingdom [or power, rule] of his dear Son" (Colossians 1:13). "In time past" we "walked according to the course of
this world, according to the prince of the power of the air, the spirit
Appendix 341
that now worketh in the children of disobedience" (Ephesians 2:2).
But now God by His love has saved us and made us "fellow citizens
with the saints, and of the household of God" (Ephesians 2:19). It
would seem contradictory for demons to indwell our bodies now
that our bodies are temples of the Holy Spirit.
We were once slaves of sin (Romans 6:17) but now we are free to
live for Christ. It is still possible to sin, but if a believer sins, it is
because he wills to do so, not because he is invaded by a demon.
The Book of Romans calls not for casting out demons but for a
faith act by which one becomes what he is.
For a Christian to have a demon would bring a division that Jesus
refused to admit. The Pharisees tried to say that Jesus cast out
demons by Beelzebub the prince of demons (Matthew 12:24). They
supposed the kingdom of Satan might be divided against itself.
Jesus rejected this. Luke 11:21,22 further implies that Jesus has
bound Satan as far as Satan's power to enslave a believer is
concerned. Only when a demon returns and finds the house empty
is he able to return (Luke 11:24-26).
The idea of a true believer being inhabited by a demon also erodes
the Biblical concept of salvation and peace. It may produce terrible
fear as Christians begin to wonder what demon will invade them
next. This is certainly not in line with the freedom the Bible assures
us we have. Early Christians had no such fear, nor did the Church
of the second century.
Hermas, who wrote a very influential Christian book called The
Shepherd about A.D. 139, rebuked corruption and encouraged
Christian virtue. In the book he also spoke of evil spirits that were
able to live and reign within a person, but denied that the Holy
Spirit could live in the same person with these evil spirits.
The Scripture is full of assurance for the believer. "Greater is he
that is in you, than he that is in the world" (1 John 4:4). A believer
is a person who is delivered from the devil. This is fundamental.
Some point to Ananias and Sapphira as exceptions. But Ananias
either apostatized before Satan filled his heart to lie to the Holy
Spirit, or else he and his wife were among those who joined
342 Power Encounter
themselves to the church rather than being added to it by the Spirit
(see Acts 5:13,14). At the time, at least, they were no more than
professing Christians.
It seems evident that the term possessed should not be applied to
true believers. What the Bible does show is that Satan and his
cohorts are external foes. We are in a warfare against Satan's
forces and they are looking for opportunities to attack us. (See
Ephesians 6:12.) The Biblical emphasis is on what we must face
in the very atmosphere around us. The call is never for us to get
someone to cast the demons out of us. They are out there attacking
us, testing us, not possessing us. The call is to be vigilant and to
put our armor on and take our stand (Ephesians 6:10-18; 1 Peter
5:8,9; 2 Corinthians 10:3-6).
Jesus defeated Satan by quoting the Word (Matthew 4). We too
must take our stand on God's Word and resist Satan and his
demons, in faith (1 Peter 5:8,9; James 4:7). Then die shield of faith
will quench every fiery dart of the enemy (Ephesians 6:16). (Here
we recognize that just as God's deliverances sometimes come
through angels, so Satan's attacks sometimes come through demons
or through those who are demon possessed.)
That the attack is external is seen in the case of Job; and also in
the case of Paul's thorn in the flesh, which he called a messenger (or
angel—Greek anggelos) of Satan sent to buffet him (beat or strike
him with the fist). (See 2 Corinthians 12:7.) Paul besought the
Lord three times that it (the messenger of Satan) might be removed
(more literally, "keep away from him"), but God refused and said
His grace was sufficient. The result was that Paul learned to
depend on God in his weakness, reproach, or distress. Whether the
messenger of Satan was a demon, a sickness, or a man, the Bible
does not say. Just what it was, however, is beside the point here.
The attack, the buffeting was from the outside, and Paul sought for
it to be kept away, not cast out. We note also that Paul sees in
himself (and in us) the living presence of Christ as the only hope
(Colossians 1:2,29).
We believe also that the gift of the discerning of spirits is for the
Appendix 343
purpose of discerning the spirit which may motivate people who are
not indwelled by the Holy Spirit, not the discerning of supposed
demons in believers. If the truth remains in us, we remain in the
Son and in the Father (1 John 2:24). Only if we are cut off from the
vine and cast forth as a dead branch can Satan or his demons claim
us. Our redemption is a redemption of the whole man. The full
price has been paid.
Christ's enemies accused Him of having a demon. It is a subtle
trick of the devil that makes sincere people accuse Christians today
of having a demon. Clearly, there are deliverances, but calling them
deliverances from demon possession is unscriptural.
AUTHOR INDEX
Anderson, B. W., 288,301
Anderson, Neil, 204.234,238,
240,262,269,274,275,276,
281.284
Anderson, Ray, 244,284
Annacondia, Carlos, 224,234,
238
Arndt, William F„ 11,18
Athanasius, 71,84
Bailey, Keith M„ 290,291,301
Barrett, David B., 43,6
Beckett, Bob, 250,284
Bevan, Edwyn, 101,109
Blue, Ken, 296,301
Brown, Colin, 11,18
Bruce, F. F„ 126,131
Brueggemann, Dale A. 39,40
Bubeck, Mark I„ 136,149,158
Burgess, Stanley M., 18,191
Caballeros, Harold, 244,253,
254.284
Campbell, Thomas, 244,250,
251,273,280
Carpenter, Harold, 220,238
Carson, D. A., 37,40
Castleman, Teresa, 203,210,
226,238
Chandler, Russell, 13,18
Childs, Brevard, 98,109
Christy, Edward R., 96,99,109
Clarke, Adam, 214,238
Coleman, Robert E., 293,300,
301
Cyril, 71,84
Davies, T. Witton, 94,108
Davis, John J„ 100,109
Dawson, John, 253,284
Delitzche, Franz, J., 109
Dickason, C. Fred, 25,26,
27, 28,28,29,30,36,37, 38,
40,64, 65,78,84,194,196
Dobbins, Richard D., 194,
196
Eakin, Frank, 101
Ensign, Grayson H., 133,
135,137,158,181,196
Farmer, William, 297,301
Forester, Werner, 77,84
Fuiten, Joseph, 225,238
Gailey, Charles, 252,284
Gee, Donald, 153,158
Geldenhuys, Norvall, 115,
131
Gingrich, F. W., 11,18
Gottwald, Norman, 101,109
Graves, Arthur H., 150,158
Greenlee, David, 253,284
Grudem, Wayne, 37,40
Gwin, Eddie, 205,238
Hammond, Frank and Ida,
235-236,238
Harper, Michael, 175,196
Harris, R. Laird, 87,88,98,
100, 104,109
Harrison, R. K„ 87,88,100,
108
Heniy, Matthew, 213,238
Hickey, Marilyn, 201,204
238
Holdcrofi, Thomas, 96,150,
154.158
Horton, Stanley M., 94,97,
109,207,238,282,284
Howe, Edward, 133,135,
137.143.158
Hunter, James Davison, 236,
330,335
Author Index 345
Irenaeus, S., 71,84
Jacobs, Don, 325,335
letter, 301
Jackson, Gene, 236,239
Johnson, Bernhard, 7,18
Johnson, M. C., 333,335
Johnstone, Patrick, 255,281,
284
Josephus, Flavius, 97,109
Kamps, Timothy James, 93,
94,104,109,116
Keener, Craig, 212,239
Keil, Karl F„ 98,109
Ketcham, Maynard, 302,303,
323
Kinlaw, Dennis F.,85,91,110
Kittel, Gerhard, 288,301
Klingensmith, Don J., 289,
301
Kraft, Charles H„ 243,252,
254,268,271,285
Kremer, Emile, 99,110
Kuhn, H. B., 288,301
Kuhn, Thomas S., 36,40
Lane, 131
Lange, Peter John, 85,89,
104,110
Langton, Edward, 85,89,110
Levingston, Herbert, 98,110
Lewis, C. S., 174,196
Lindell, John 218,239
Lindsay, Gordon, 155,158
Lovelace, Richard F., 37,40
Lovett, C. S„ 113,131,185,
196
Lund, Eric, 266,285
Maclachlan, Lewis, 294,301
McClung, 196
MacMullen, Ramsay, 299,
301
Martyr, Justin, 70,84
Merrill, Dean, 6,18
Montgomery, John W., 325,
335
Moon, Jesse K., 319,323
Morris, L. L., 138,158
Mullen, Bradford, 244,250,
251,273
Murphy, Ed, 186,196, 234235.239.275.285
Murray, John., 51,61
Nevius, John L., 186,196
Ockenga, Harold J., 152,158
O'Neill, Dan, 2,18,329,335
Oss, Douglas A., 40
Otis, George, Jr., x,241,285
Packer, J. I., 37,40,134,178,
196
Penn-Lewis, Jessie, 133,152,
153,156,158
Pethrus, Lewi, 154,158
Poythress, Vem S.,36,38,39,
40
Price, Charles S., 188,187
Priest, Robert J., 244,250,
251.273.280.285
Robb, John, 255,281,285
Rommen, Edward, 285
Shuster, Marguerite, 186,
196
Sjoberg, Kjell, 280,285
Smith, F. LaGard, 94,110
Snaith, Norman H., 110
Sockman, Ralph W., 110
Souter, Alexander, 299,301
Spence, H. D. 213,239
Springer, Kevin, 18,335
346 Power Encounter
Sterk, Vernon, 251,253,285
Stamps, Don 215,222,239
Stott, John R. W„ 278,285,
304,323
Strong, Augustus H., 86,95,96,
98.99.105.110
Synan, Vinson, 8,18
Tate, Marvin E., 95,110
Ten Boom, Corrie, 189,193,
195,196
Thompson, Glenn, 174,175,
196
Tippett, Alan, 3,4,18
Tozer, A. W„ 175,196
VanGemeren, Willem A.,
100.110
Van Til, Cornelius, 36,41
Wagner, C. Peter, x,4,7,8,9,
10,15,18,21,24,25,29,41,
73,88,89,183,197,209,
224-225,239,240,241,243,
247,261,262,271,276,280,
281,286, 290,291,301,322,
323.328.335
Warner, Tim, 4,5,12,18, 234,
253
Watson, David, 182,197
West, James K., 87,103,111
Williams, Morris, 197
Wimber, John, 4,5,8,9,15,
18.207.323.329.330.335
Woodward, K. L„ 84
Worley, Win 226
SUBJECT INDEX
Adam, 47,135,139
and Eve, 47,135
First Adam 55,135
Last Adam 55,135
Accountability, 12,47
Ananias and Sapphira, 171
Anathema, ix,214
Ancestral curse, 198
Angels of God, 1,162-164,175
Michael, 206,317,332
Gabriel, 206,317
Angels of Satan, 135,175,176,182,183,
265
Animists, 272
Antichrist, 295,332
Apostasy, 107,117,119,120
Apostles, 120
power encounter, 121-130
Armor, spiritual, 202-205,
267
Assemblies of God, 1,6,10
also see Appendix
Astrology, 326
Authority, 19,22,23ff,30ff
of Christ, 65-67,114-120
of believer, ix,l 13,128,176,191,302,
316
of Scripture, 23ff,30ff
of satan broken, 47,55-57,61
Baal, 4,106,109,115
Babylon, 85,87,89,90,101
Backsliding, 51,167
loss of salvation, 16,51,52,167,170
Balaam, 94,95,103,207
Beelzebub, 246,264,296
Binding and loosing, ix,217-223
Binding Satan, 217,225
Blindness, 115,116
Blood of Jesus, 2,7,91,174,182,187,
195,325
Body of man, 14,194,288,294
temple of Holy Spirit, 194
Born-again believer, 45,46,48,49,52,53,
55-57,160,162,163,165,166,168n o ,324,327
Canaanite, 87,92,104
woman, 117
Cancer, 194
Carnality, 52,59,75,78
also flesh, sinful nature
Charismatic, 8,10,17,73,74,305
Christian, 12,21,42-61
nominal, 43-45
bom-again, 45,46,48,49,52,53,55-57,
160,162,163,165,166,168-170
Christianity, 42-61
Church discipline, 220
Citizen of kingdom of God, 161,162
Constantine, 71,72
Context, 20,33,44
Cross, vii, 180,332
Cults, 1
Culture, 64,86-90,101,107,310,314,
315
American, 73
Curse, generation, ix
Daimonidzomai, 11,69,79,80,81,274
"D-C theologians," 22,23-30
Deception, 200
Decontextualization, 20
Deliverance, 7,115,119,120,132,133,
139, 158,172,290,294-296,300,318,
256,269,272, 277
Deliverance ministry, ix
Demon, 63-75,77,79-83,112
Demon possession, 6,7,10,21,25,63-75,
77,79-83,133,137,149,156,170,171,
208,305,311,312,318,269,270
body+soul+spirit, 13,194,271
Demonized, iv,vi,ix,l 1,15,20-22,2527,29-31,36-38,53,56,82,114,160,
164,169-171,257
Devil, 64,66,72,73,113,115,118,119,
121,174-177,181,182,185,186,188190,193,195,265,271
dancers, 63
does miracles, 332,333
also Satan
Diana,225
Discerning of spirits, 75,193,276
Disease, 1,69,74,78,87
Dualism, 190,265
Eastern religions, 13,258,279
Elijah, 4,109,110
Evangelical, 2,6,8,13,23,24,30,37, 39,
257,263
Evangelism, 20-22,30,31,302-322
Evangelist, 1,132,302-322
Evil spirit, 85,86,89,92,96,97,, 118,
126,127„ 177,183,184,194,195„270
348 Power Encounter
also demon
Exegesis, 25,32,38
Existentialism, 16,39
Exodus, 92,94
Exorcism, 7,10,56,66,67,82,92,114120,312,317,318
Experience-based theology, 22-32,35,
37,38,244,245,324
Faith, 166,179,185,188,189,195,276
household of, 82,83
loss of, 51,166,180
Familiar spirits, 203
Family bloodline,202
Flesh
physical, 152,153
sarx, sinful nature, 16,46-48,58,59,66,
68,75,77,135,137,139,145,147,148,
198,211,235,273
works of, 12,16,142,143
Fruit of Spirit, 156,193
Fuller Theo. Seminary, 8,9,16,18,21,24
Generation curse, ix, 199-207
Gerasene, "Legion," 76
Glossolalia (tongues-speaking), 5,9,36,
37,150,153-155,327
Gods, false
of Egypt, 93,94
old gods, 3
Gospel, 214
Guilt, 133,135,147
false, 133,144,149
Great Commission, x,258-276,305,306
Healing, 1,5,8,9,13,15,67,68,116,119,
122,169,171, 191,193,287-294,296,
297,300 328
as power encounter, 85,86,90,91,98,
99,101,104,107
in atonement, 289-290
as kingdom blessing, 290-293
Hell, 333
Hermeneutics, 19-40,244,266
Holy Spirit, 63,66,68,71,73,78,81,133,
148-153,165,174,175,180,181,191,
192-195,210,287,289-292,294,297300,303,307,308,312,314-316,321,
259,271,275,276
anointing, 294,310,311
baptism in, filling, 5,9,15,133,149155,308,321,260
gifts of, x,36-38,193,194,307,319,
320,321
led by, 143,144
Horoscope, 326
Idolatry, 99-101
Inhabitation, ix,21,22,79,80,83,91,174,
181,194,195,324,327
Iniquity, 201
Irenaus, 71
Jesus, 1,130
Advocate. 167
anointed, 227
Capt of Salv., 179,180,332
casting out demons, 114-120,311
Healer, 216
incarnation, 293
Intercessor, 181
Name, power of, 191,306,316,317,
257
the Word, 289,326,329,333
total triumph, 331
Jezebel, 282
Job, 4,65,168,276
John, apostle, 122
Judgment, final, 266
Kingdom, 5, 12,14,45,48,66,76,80,83,
175,177,290-293
of God, 5,12,14,143,146,161,176,
287, 290-296,298,300
of Satan, 5,16,161-163,287,2294-296,
298
Legion, 66
Logos, 249
Lucifer, 3,65,175,320
Magic, 85,99,311,316
Man a tri-unity, 233
Martyr, 137,259,270
Mary Magdalene, 119
Mental illness, 78,160,169
Mercy, 207
Michael, 227
Mind a battlefield, 212,216
Mind control, 13
Ministerial training, 329,330
Ministry gifts, 278
Miracles, 1,41,123,124,126,127,
Subject Index 349
171,287,288,296
Missions, 4,9,160,287,232
Muslim, 302,303
Nature of man, ix
New Age, 1,13,65,326
Obsession, 79,80,83
Occult, 1,7,192,195,257,269,324326,329
in media, 261
Oppression, 79,80,81,83,168,229
Ouija board, 326
Pagans, 3,71,72,272
Pagan cults, 252
Paraclete, 308
Parental influence, 198-199
Paul, 1,32,115,124-129
Pentecostal, iv,5,6,7,8,10,20,21,23,24,
36,37,73,74,192,305,321,322,325,
328-331
Perfection, 57,140,145-147
Peter, 122,123,125
Pharisaism, 50
Philip, 124,126,313
Plagues, 104
Power encounter, definition, 2-5
Power of attorney, 267
Powers of darkness, 1,2,66,74,80,160,
177,182-184,195
Prayer, 174,175,179,180,185,189-191,
195,303,311,317-319,325,326
Presuppositions, 23,27-29,32
Prayer walk, 255
Prince of Persia, 317
Principalities, 182,183
Prophets, false, 71
Pythoness, 126
Rapture, vii,265 Rationalism, 73
Renaissance, 73
Religion, 101-113
Rhema, 244,249
Ritual, 42,43,46,311,314,325
Sanctification, 57,139,328
Satan, 1-6,14,63,66,68,72,73,78,80,81,
83,85-88,91,92,98,99,107,112-114,
116, 118,120,121-124,126,128-130
defeated foe, 164,324,333
tactics, 184,186,304
Satanism, 1,274,275
Saul, King, 96,97,99
Seducing spirits, 210
Sex demons, 210
Signs and wonders,21,287,288,291,
293,294,297-300,306-308
Sinful nature, ix
Simon Magus, 124
Sin, 64,67,132-135,137,139-143,145149,151,154,156,166-169
Sinful nature, ix,58
also carnality, flesh
Sodom and G,omorrah, 88
Sorcery, 12,66,76,207
Soul of man,, 13,14,287,288,294,300
328
Spirit of man, 13,24,288,272,273
Spiritual gifts, 276,277
Spiritual mapping, x,241,244-254
Spirits, evil, 85,86,89,92,96,118, 127,
302,312,325
also demons
Spiritism, 6,7,325,326
Stephen, 123,124
Strongholds, 208-217,240
Strong man, 223-227
Synagogue, 67,68
Syncretism, 12
Temptation, 47,49,52,54.55,58,60,114,
133-137,140,142,146,154,156
Territorial spirits, x,240-276,251,253,
254,266
Territorial staking, ix,241
Third Wave, 9,17,305
Third World, 299,300
Thom in flesh, 169,184,276
Tongues (glossolalia), 5,9,36,37,150,
153-155,327
Tribulation, the Great, iii,332
Truth, 212
Victory, 1,68,91,96,102,103,104,107
Jesus’total, 114-120,179,195331-334
Visualization, 13
Vomiting, 270
Warfare
cosmic, 3,175
physical, 101-108
spiritual, 174-197,300,304,259,267
350 Power Encounter
weapons, 174,175,178,189,192,193
Wesleyan, 82
Wigglesworth, Smith, 1
Will of man, 46,50,51,57,165,326
Witchcraft, 66,175,270
World, 136-138,261,329
system, 136,137,329
Yoga, 326
Zimmerman, T.F., 7
Zodiac, 326
SCRIPTURE INDEX
GENESIS
1:17
1:31
2:7
3 .
3:6 . .
3:12,13 .
3:15 . .
4:8-16
6:9 .
12:3
18:19 .
22:1
31:19 .
40:19 .
160
138
. 138
66,174
135
. 135
47,224
205,206
208
206
199
134
88
152
EXODUS
3:14-17 .
7:14-8:19 .
8:20-9:12 .
8:22 .
8:22,23 .
9:4 . . . .
9:13-10:27
9:20
10:23 . . .
11:1-12:36
11:7
12:12
12:13 .
12:33 .
15:26 .
20:3 .
20:5,6
22 .
23:20
24:7
30:32 .
32
288
93
93
92
93
92
93
93
92
93
92
93
195
94
288
....
99
201,202,209
66
116
87
192
100
33:2
32:34 .
34:12 .
88,104
104
88
LEVITICUS
6:27
17:7
19 . .
20:6 . .
20:26,31
20:27
20:29 . .
138
100
74
97
90
97
202
NUMBERS
16:14 .
22-24 .
24:2
22:20 .
25:1-3 .
25:17,18
31 . .
31:3-5
31:16 . .
101
207
95
252
95
103
103
101
95
DEUTERONOMY
4:1-18
5:6-9 .
6:7-9
7:4-6 .
12:2 . .
12:29-31
20 . .
23:3
27:28 .
29:29 .
30:6,20 .
32:17
33:27
96
96
199
96
89
96
102
206
206
262
. . . 100
66,95,104
191
352 Power Encounter
JOSHUA
1:7,8 .
2:11
5:13
5:14
6 .
7 . . .
9:3-16
9:6 .. .
9:14,15 .
13:22 .
257
104
104
179
104
187
88
102
102
94
JUDGES
9:23 . . . .
19:22-30
86
88
206
100
101
105
. 4
101
98
98
105
. . . . 106
86,106
II KINGS
6:8-12
22:49 . .
RUTH
1:16,17
12:28,29
12:31 . .
16:31-33
18 .
18:19 .
18:21 .
18:37
22 . . .
22:5 . . .
22:21-23
183
106
I CHRONICLES
5:25
10:13 .
16:26 .
99
86
104
I SAMUEL
12:9-13 .
15:18 .
15:23 .
15:30 .
16:14 . .
16:14-23
16:23 . .
17:55-58
18 .
18:10 .
19:9 .
28:3-8
28:6
107
97
97
97
97
86
97
97
66
86
86
86
97
II CHRONICLES
11:15 .
18 . . .
18:20-22
18:31 .
19:2
20:12 . .
20:21-24
28:35 .
100
105
86
106
106
179
191
205
NEHEMIAH
8:10
193
I KINGS
JOB
1:6 .
3:4 .
199
89
1-2 .
4,66,113
Scripture Index 353
19:25-27
4
PSALMS
8:2 .
32:5
51:5
51:11 .
51:17
68:18 .
91:6
94:11 .
96:5
105:8 .
106:15
106:37
119:9 .
124:1-3
320
201
202
97
273
278
66
113
66
207
52
66
243
200
43:13 .
44:8 .
44:9-20 .
52:7 .
53:3-5
63:9
64:6
65:3
65:11 .
266
87
265
187
289
96
45,187
66
66
JEREMIAH
14:14 . . .
23:16,29,30
31:30 .
32:17
33:3
101
101
205
176
191
EZEKIEL
PROVERBS
3:5.6
14:12
16:19
16:25
21:22
.
.
.
.
.
31.242
242
273
242
212
ISAIAH
1:18
6:5
6:8 . .
8:19,20 .
13:21
14:10 . .
14:12-17
33:20-23
34:14
40:31 . .
41:21-24
43:10 . .
43:12.21
4:1-3 .
18 . . .
21:21,22
28 . . .
28:11-19
28:12-19
279
205
89
66
. 3,320
174,332
DANIEL
57
161
319
. 243
66,100
...
66
3,174,332
. 250
66,112
191
265
87
87
2 . .
2:11 .
9:3-27
10 . . .
10:10-13
10:13-21
11:32
vii
113
. . . 317
66,86,317
191,266
183
178
HOSEA
1:9 .
9:10
107
95
354 Power Encounter
AMOS
5:27
101
JONAH
3:10
206
HAGGAI
1:14
273
ZECHARIAH
4:6 .
13:2
177,292
86
MALACHI
3:9
206
MATTHEW
1:5 .
4:3 . .
4:3-11
4:23,24
5:27,28
5:28
5:41
6:24 .
7:9-11
7:14-21 .
8:16 .
8:28-34 .
9:3 . .
9:31-34
9:32 .
9:32-34
9:34
9:35
10:1
206
. . 135
135,310
223,274
68
142
.......192
54,81,112,130
56
68
. . . 290
67,117,274
296
311
119
68
296
. . . . 294
120,295,297
10:1-14 .
305
236
10:32-40
295
11:5
304
11:12 .
12:9-14 .
. . 294
311,274
12:22 . .
67
12:22-29
12:22-34
. . . . 115
12:24 . .
113,296,275
12:26-29
. . . . 224
12:28,29
175,186,295
174
12:30
12:31 . .
. . . 170
12:43-45
16,171,204
14:8-11 .
199
14:14 .
296
14:39
179
296
15:3
15:19 . .
86
15:21-28
117
15:22 . .
77
15:22-26 ............291
16:18,19 23,174,316,218,249
16:23 . .
185
17:14-21
. . 118
17:18-21
191,317
18:10-14
. . 220
18:15-18
222,227
18:15-20
248,261
18:18 . .
316
18:21-35
220
19:2
296
20:34 .
289
21:16 . .
320
23:27,28
44
24:24 .
238
24:35 .
. 243
25:41 . .
. . 10,206
28:16-20
195,296,306
28:18 .
128,175,296
Scripture Index 355
MARK
LUKE
1:15 .
. . 83
1:21-26
67,,175,311
1:26 .
. . 77
1:21-28
67,,115,242
1:32
274
1:34 .
. . 274
2:1-12
271,272
3:13 .
. . 264
3:14,15 120 .297,274,,258,268
3:19-30
. . 115
3:22-27
67,296,,224,264
5:1-12
294
5:13 .
. . 204
67,,116,311
5:1-20
5:9-13
67,117
5:15-18
. . 274
6:7 . .
134,,297,268
6:7-16
. . 120
6:12,13
121,258
7 . . .
. . 82
7:24-30
68,,117,311
9:14-29
68. 118,,311,269
9:19
. . 269
9:29
119,132
9:31
268
10
82
11 . .
82
274
11:25,26
14:28 .
261
15:40
119
16 . .
. . 299
16:1,9
119,229
16:7 .
. . 261
16:14-20
260, 296,,306,307
16:15-17
. 7,177
16:15-18 203 .227,260,,293,297
16:17 .
69,,192,325
16:17,18
731.82,,175,226
16:20
5
1:34
47
2:35 .
117
4:1-14
55,,206
4:1-16
174 .179,,190
4:4 .
178,,189
4:6 .
114
4:13
310
4:18 .
175,,242
4:31-37
67,.115
4:32
67
4:33
274
4:36
67
5:8 .
146
6:12 .
326
274
6:17,18
6:39
236
7:13
289
294
7:21
7:22
291,,293
8:1-3 .
119,.311
8:26-39
67 .117
8:27,29
77
8:35
274
9:1 .
69 .120,.274
291,,293
9:1,2 .
9:17,18
77
9:37-43
68,.118
9:49,50
121
10:1 .
259,,295
10:1-20 .
121,.306
10:9
. . 291 .293,,295
10:17 . . 3,69.259 .268,,295
10:19,20 4,134,189 .259,.297
11:11
152
11:14 . .
77,,294
11:14-23
61 .128,,247
67,,207
11:14-26
11:16-23
224
11:20 . .
191
11:21-26
275
356 Power Encounter
13:10-17
13:11 .
13:27 .
15:7-10 .
18:1 . .
24:44-53
24:47
24:49 . .
24:46-53
24:47 . .
24:49-53
24:53 .
68,120
77
201
222
191
296
260
152
306
297
227
155
JOHN
1:7
1:8 .
1:12
1:14
2:1 .
2:1,2 .
3:3 .
3:3-6
3:5 .
3:6 .
3:8 .
3:16
4:1
4:7 .. .
4:7,8,18
5:4 .
5:10
5:24
6:44
7:17 .
8:28,29
8:32-44 .
8:36
8:44
12:31
14:6
14-16
58,60
59
235
289
50
49
45,48
51,54
45
48
309
160
185
. . 122
122,174
60,179
. . 271
46,48,57
. . 265
185,202
. . 129
115,187
. 53,59
137,182
113
202
308
14:12 . 114,129,180,308,316
14:13,14
191,258
14:15 .
179
14:17
152
14:26 .
191
15:7 .
316
16:7-11 .
265
16:14 .
277
17:3
178
17:6
289
17:17
187
17:18 ..
. . 129
20:19-23
306,316
20:21 .............. 298
20:22,23
223,248,296,248
ACTS
1:1-11
296,306,308
1:5 .
151,297
1:4-8 .......... 261,263
1:8 .
4,5,239.260,263,327
1:14 .
155
1:15-26 .
. 155
2:1-4 .
5,149
2:4 . .
.5,328
2:21-23 .
307,308
2:33
180,308
2:38 .
151
2:38,39 .
.. 308
2:42-47
308,320
3:1
326
3:6 .
91
3:19
.. vii
4 .
122,293
4:8 . .
5,222
4:7-30
136
4:12
191
4:13 .
. . 314
4:23-31 .
307,318
4:31
. 5
4:32
233
Scripture Index 357
5:1-10
. . 171
5:1-12
141,187
5:11-16 .
136,137
5:12-14 .
. . 307
5:12-16 .
193,244
5:13-16 .
276
5:16
70
5:32
151
5:41
192
6:4 . . . .
326
6:8.9,10,15
137
7:6 .
230
7:55
... 5
8:5-8 .
. . . . 138,245
8:5-13
79,138,307,313
8:5-24
248
8:7 .
70
8:10
. . 138
8:12
191,292
8:15
155
8:16
150
8:17 .
155
8:18-23 .
152
8:26-38 .
318
9 . .
. . . . 222
9:1-8 .
138,164,293
9:4 . .
. . 138
9:17,20
138,165
36
10 . . .
10:34-48 . ........ 150
10:38 . 80. 119,209,230,292
294,297,311,271
10:44-48
36
12
11 .
138
12:1
. . 139
12:22
. . 243,247
13 . .
13:4-12 .
139,270,298
. . 5
13:9 .
. 4.140
13:9-12
14 .
243,247
299,307
14:3
14:10 .
14:19 . .
14:20-22
15:10
15:28 .
16:14 .
16:16 . .
16:16-18
16:18 .
17:11 . .
17:16,17
17:18 .
17:26 .
19:5,6
19:6
19:8 . .
19:10-12
19:11-20
19:12-16
19:13-20
19:14-16
20:1-10 .
20:20-23
20:26,27
20:28-32
24:16:
26:18
27
28 . .
28:1-6
28:3
28:31 .
299
. . 140
140,292
48
193
... 4
. . 70,140
203,262,312
70,191,299
iii
251,273
69
203
151
155
. . 292
141,244
21
. . 70
127,248
142,191
. . . . 299
292,312,318
12,203,222
13,327
. . 192
265,304
299
. . 299
142,260
299
292
ROMANS
1:16 .
1:18-32 .
1:28
2 . . .
2:2-16
2-4 .
3
261,319
47,86
216
127
47
115
127
358 Power Encounter
47
3:23
127
4 . .
148
4:4-8 .
203
5:9 .
...
47
5:12
47,169,202
5:13 .
5:17-19
202
5:20
. 202
vi, 181
6 .
167
6:1 .
6:6 .
....
59
6:11
59,144,148
6:14
. . 55,58
58,136,166
6:16
6:17
275
6:18
59
6:20
53
6 : 2 2 ....... .......
60
7, vi,57,58.59. 144,145,165,
181
7:7
145
7:9 .
202
7:14
140
7:15
146
7:15
146
7:18
139
7:21 .
49
7:22,23
. . . 148
7:24 . .
50,57,148,
264,332
7:25
67.164
8 .
vi,57,181
8:1 .
148
8:1,4 .
163
. 177
8:1-4
8:2 .
59,149
8:3,4
49,163
8:9
. 5
8:11 .
194
8:12,13
...
51
8:13
16,167,185
8:15
60,164,194
8:16,18 .
8:23 .
8:28,29 .
8:31
8:37 .
8:38,39 .
8:35-39
10:1-3
10:17 .
12:1,2
12:6-8
13:14 .
14:12 .
14:21 .
15:1
15:19
16:20 .
48,326,327
206,210
162
........
75
2,17,174,175,196
...
53
19,212,227
. . 93
212,292
192
276
54
43
. . 192
177,324
. 307
83,188
I CORINTHIANS
1:2 . .
1:29-31
2:4,5 .
2:8-10
2:11
2:13 .
2:15-19
3:1 .
3:3 .
3:5-7 .
3:16,17
3:20
4:4 .
4:20
4:21
5 . . .
5:1-11
5:3,4 .
6:9,10
6:10,11
6:11
6:17
....
52
187,273,328
298,304
. 208
14,273
209
233
177
58
. 266
81,235
113
227
298
273
11
221
192
146
139
191
233
Scripture Index 359
6:19 .
6:19,20
8:4 .
10:6
10:11 .
10:13 .
10:20 . .
10:20,21
11:29,30
12:8-10
12:10 . .
12:13,27
14:14,15
14:20-25
14:22-25
14:32 .
15:32
15:45 .
15:57
14.55,194,235
81
100
. . 193
86,230
. . 66,168
100,104,142
70,195
. . 169,277
192,269,277
75
232
193
. . 42
193,320
153
248
135
60
II CORINTHIANS
1:20
2:3 . .
2:5-11
2:11
2:14
4:3,4 .
4:4 . .
4:8-10
5:17 .
5:18-20
5:21
6:14 .
6:14-16 .
7:1 . .
10:1-5
10:3,6
10:4
10:5
10:13 .
11:2-5
36
213
222
. . 183
. . 227,331
151,247,321
. . . . 136
184,232,260
52,55,232
188,223
56
...
54
81,194,234
. . 75,328
75,190,211
. . 276
. . 164,174
171,174,205
. . 209,217
213-215,253
11:13-16
11:14 . .
11:23-29
12:2
12:7
12:9
12:12
215,216
185,189
231
.......183
57,169,184,277
64,298
307
GALATIANS
1:8 .
2:20
3:2 . .
3:13,14
3:24
4:9
5:1 . .
5:13-24
5:15-21
5:16 .
5:16-25
5:17
5:18 .
5:19-21
5:20,21
5:22,23
5:24,25
6 . .
6:14
X
.
.
.
.
.
237
. 169
60,208
. . 47
191,229
237
75
.......
75
59,158,159,198
140,181
141,146
. . . 144
12,17,141
. . 143,332
143,156,193
16,258,237
273
237
EPHESIANS
1:17-23
1:19
2:1,3 .
2:1-10
2:1-22
2:2 .. .
184,275
2:6
2:8 .
2:8,9
274,309
4,56,298
48,202
20,84
...
75
3,113,182,
227,237
48,188
46,51
360 Power Encounter
2:9 .
2:19 .
3:7.20
4:7-11
4:11 .
4:11.12
4:14.15 .
5:2 .
5:11
5:18
6:4 .
6:10 .
6:10-18 .
6:11 .
6:11-19 .
6:12 . . . .
182.298.276
6:12-18
6:13 .
6:13-18
6:14 .
6:14-18 .
6:15.16
6:17
6:18
45
275
. . . 2298
277-279.331
. . 54
315,327
iii
332
195
83
. 199
iii.83
219.276
iii.58
. . . 130
2.83.163.
. . 194
309.277
4.60.91.
59
I THESSALONIANS
4:17
5:23
332
233
II THESSALONIANS
1:7.8 .
2:9-11
. . . vii
3,216.308
I TIMOTHY
14.17
202
172
203
. . . . 186
187,204.276
174,205,206
190,209
PHILIPPIANS
2:6-8 .
2:9-11
2:25-30
3:7.8
4:4
4:7
1:27 .
1:28,29
2 : 1 5 ........
180.224.264,309
3:5.8 .
271
268
169
55
231
163
COLOSSIANS
1 : 2 ........ . . . . 277
1:9-14 229.232.233.237,309
1:12
. . . . . . . 177
1:13 .
ix.14.117.177.274
1:16.17
113
1:10
1:15 .
1:18.19 .
2:14
2:15 .
2:16.17
2:23-26
3:16,17
4-7
4:1 .
4:3 .
5:23
6:12
256
91
192
. . 246
. 211.257
216.245,246
136.247
200,256
. 246
70,185
252
169
195
II TIMOTHY
1:7 .. .
298,273
2:9 .
3:1-5 .
3:16 .
3:16,17
4:20
64,144,
. 176
12,45
32
31
169
Scripture Index 361
TITUS
1:9 .
2:1 . .
2:11
2:12
3:5 . .
3:9 . .
256
256
12
. 187
42,45
246
HEBREWS
1:3 .
2:3,4 .
2:9,10
2:14,15 .
4:12
4:15
5:7-9 .
6:4-6 .
9:22
10:17
11:4
11:6
12:2 . .
12:12,13
289
. . 307
179,180
.......296
14,113,209
47,55,179
180,191
171
203
201
. . 205
152,188
. . 179
177,324
JAMES
58,134
1:13,14 .
45
1:26
230
2:6 . .
91
2:11,12 .
.......188
2:19
4 : 7 ....... 53,58,59,136,
164,186,219,,276
4:16,17
.......191
5:14-16 .
168,259,292,293
I PETER
1:7
1:9
149
232
2:9 .
3:4 .
3:7 .
5:8,9 .
46,320
273
. . . 274
65,177,219
II PETER
1:3,4 .
2:10-14
2:10-18
2:15 .
2:17-19
2:20-22
3:18
.. .
..
............
. . .
229
77
75
94
77
51
50
-I JOHN
. . 155,180
1:6 .
58,60,203
1:7
...
59
1:8 .
1:9 .
221,325
50,221
2:1 .
49
2:1,2 .
137
2:15
329
2:15
2:19
188
. . . 277
2:24
141,309
3:8 .
137
3:9 .
3:21
. . 208
4:1 . ........ 200,321
4:4 . . 141,201,204,219,227
234275,276,300,309
4:7
186
190
4:8 .
4:16
289
. 157
4:18
60,195
5:4 .
. . 170
5:16 .
150,219
5:18,19
362 Power Encounter
II John
10
X
JUDE
9 .
11
227
105
REVELATION
2.3 .
2:5 .
2:14 .
2:18-29 .
3:4.5 .
3:16
9:20 .
12:4-9
12:7-10 .
12:12 .
13:8 . .
13:11-15
16:13-16
19:11-16
19:19
20 .
20:6 .
20:1-10 .
20:11-15
21:8 . .
22:12.20
11,167
12
94
282
. . . . 168
18.101.168
70
.......3
192.266.332
184
. . . 161
185.308
. . . . 332
vii,332.333
332
174
.......332
3.182.227.333
. 333
12.167
334
OPAL REDDIN
B.A., Little Rock Univ., M.A., Southwest Mo. State
Univ.: M.A., M.Div.. A/G Theol. Sem., D.Min., Fuller
Theol. Sem. With her late husband, Dr. Reddin has
had many years of pastoral and evangelistic ministry
and has toured extensively in the U.S. and overseas,
teaching and preaching. She has served on many
boards and is listed in a number of professional
reference works. She is a member of fhe Board of
Review and a contributor of commentary for The
Complete Biblical Library. Her teaching career
spans several years at public and private institutions.
She teaches Bible and Theology at CBC and Chairs
the Division of Biblical Education.
DOUGLAS OSS
B.A., Western Wash. Univ.; M.Div., A/G Theol. Sem.;
St. Louis Univ.; Ph.D. Cand., Westminister Theol.
Sem. Rev. Oss has several years pastoral and
teaching experience and has served as an institu­
tional chaplain. He has published numerous articles
and is currently authoring a book on Pentecostal
hermeneutics. He is Assistant Professor in Bible and
Hermeneutics at CBC.
ELMER KIRSCH
Diploma, CBC, B.S., Taylor Univ.; Univ. of Wis.;
M .B l, Univ. oftoledo , Univ. of Cal. Berkeley. Ed.D.,
Univ. of So. Cal. Dr. Kirsch serves CBC as
Academic Dean. He has pastored; taught in public
high schools; was sec. youth rep., was active in local
government; is active in the AABC; has taught,
served as division chairman, dean of students,
academic dean, vice-president, and interim president
in A/G colleges. He is a member of Pii Delta Kappa
and other professional organizations. He is listed in
a number of national registers and has published
numerous articles in religious publications.
HAROLD CARPENTER
B.A., Southwestern A/G College; B.A., Univ. of Ark.;
M.A., M.Div., A/G Theol. Sem.; D.Miss., Trinity
Evang. Div. School. Dr. Carpenter has experience in
pastoral work, evangelism, church planting, and
extensive missions work in Latin America. Europe,
Asia, and the South Pacific. He has written more
than 40 articles, is a member of Phi Kappa Phi and
Who's Who in American Colleges. Dr. Carpenter
heads the missions program at CBC.
FRED HALTOM
B.A., Vennard College; M.Div., Western Evang.
Sem.; Univ. of Oregon; D.Min., Western Evang.
Sem. Dr. Haltom has numerous years of teaching
and pastoral experience. Previously he served in
other colleges as Professor of N.T. Greek Director
of Academic Counseling, Registrar, and Administra­
tive Vice President. He currently is a Chaplain in the
Air Force Reserves. He has published several
articles and is a contributor to The Complete Biblical
Library.
He is Associate Professor in Biblical
Languages at CBC.
BRACY HILL
B.A., Southwestern A/G College; Brite Divinity
School; M.Div., D.Min., Southwestern Baptist
Theological. Sem. Dr. Hill teaches in the areas of
Bible, Theology, and Pastoral Ministries at CBC.
He has had numerous years of pastoral and
teaching experience.
CHARLES HARRIS
B.A., CBC; Southwest
Mo. St. U n iv.; Drury
College; M.Ed., Univ. of Mo.; Ed.D., Univ. of Tulsa.
Dr. Harris has many years experience as pastor
and evangelist; has spent several summers in
overseas teaching and evangelism; has authored
2 books and numerous articfes; and is a member
of the Board of Review for and author in The
Complete Biblical Library. He has served in official
capacities in the Arkansas and Southern Missouri
Districts. He is a member of Delta Epsilon Chi
and his name appears in national directories of
prominent persons. Dr. Harris is Professor of Bible
and Pastoral Ministries and chairs the Division of
Church Ministries at CBC.
MORRIS WILLIAMS
B.A.; D.D., North Central Bible College.
Dr.
Williams has served as pastor and District Sunday
School Director. He served as missionary to Africa
for 25 years. For 15 of these years he was Field
Director for Africa where he was responsible for
300 missionaries and 3,500 national pastors. He
has written six books and many articles. He is on
the missions faculty at the Assemblies of God
Theological Seminary.
GERARD FLOKSTRA
B.A.. CBC; M.S., So. Conn. St. College; M.T.S.,
Gordon Div. School; Vanderbilt Univ.; D.Min.,
Gordon-Conwell Theol. Sem. Dr. Flokstra pastored and served in official capacities in the New
England States; has done extensive evangelism in
thelJ.S.; has been speaker at camps, retreats, and
conferences; and has engaged in overseas travel
and teaching. He has published several books
and articles and served as researcher and comiler of different versions for The Complete Biblical
ibrary. He is a member S.P.S., ATLA, CLA, and
Delta Epsilon Chi. He has served CBC for many
years as Librarian and teacher. He is Associate
Professor in Theology and Church History.
E
JESSE MOON
B S Southwestern A/G College; M.Div., D.Min.,
Texas Christian Univ. Dr. Moon has several years
pastoral, teaching, and overseas ministry exper­
ience He has written 15 books and many articles.
He has been an evangelist, D-CAP, campus
pastor dean of students, academic dean, execu­
tive director of public relations, parliamentarian,
and a member of several committees. Dr. Moon
teaches at CBC in Theology, Homiletics, and
Pastoral Ministry. He is a member of Delta Epsilon
Chi and Theta Phi and the Board of Review for
The Complete Biblical Library.
POWER ENCOUNTER
A Pentecostal Perspective
Thanks to Dr. Opal Reddin and her distinguished colleagues, this
volume leads the field in dealing with the subject of spiritual warfare.
I urge every believer (especially ministers) to secure a copy of
Power Encounter: A Pentecostal Perspective, Revised to use as a
study text and reference work. For the sake o f a balanced
Pentecostal life-style and ministry, it is required reading.
James K. Bridges, General Treasurer o f the Assemblies
o f God in the U.S.; former Supt. of the N. Texas District;
author of many articles on the Holy Spirit and Inerrancy.
“I am pleased to recommend Power Encounter: A Pentecostal
Perspective to all who are seeking a Scriptural answer to issues
which confront the Church today. The writers, spiritually and aca­
demically qualified, present the need for ministry directed by the
Holy Spirit and true to the Word of God. They also deal with the
issue of Satanic power. This book brings a needed contribution to
an extremely important subject.”
G. Raymond Carlson, former general superintendent of
the Assemblies of God in the United States, author of
several books including Spiritual Dynamics.
“While we appreciate good work that has been done by a number
of writers dealing with this subject, we must congratulate Dr. Opal
Reddin for her vision to gather accomplished and experienced
Pentecostal scholars who would be able to produce a definitive
work on this very important subject of ‘power encounters.’ It will
fill a gap in our Pentecostal literature and is worthy of the careful
attention of all true believers.”
Stanley M. Horton, Distinguished Professor, Bible and
theology Department, Assemblies of God Theological
Seminary; author of many books, including What the
Bible Says About the Holy Spirit.