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[The following report is from O Timothy magazine, Volume 11, Issue 5, 1994. David W. Cloud, Editor. These articles cannot be stored on BBS or Internet sites without permission from the author. Any articles which are redistributed by e-mail or print must be left intact and nothing must be removed or changed, including these informational headers. All rights are reserved. O Timothy is a monthly magazine. Annual subscription is US$20 FOR THE UNITED STATES. Send to Way of Life Literature, P.O. Box 610368, Port Huron, MI 48061-0368, fbns@wayoflife.org. FOR CANADA the subscription is $20 Canadian. Send to Bethel Baptist Church, P.O. Box 9075, London, Ontario N6E 1V0. The Way of Life Literature web site is located at http://www.wayoflife.org]

Deliverance: A Doctrine of Bondage
By Pastor Thomas Stastny

Nineteen eighty-nine found my family and I in Spokane, Washington, working for the Lord, starting a church from a storefront building in the Under Hill area of the city. The church was prospering and our attendance after the first few months as in thirties. Several people professed Jesus Christ, some were baptized, then added to the church.

One day a local woman attended and stated she was lead by a "spirit" to attend our church. Shortly thereafter, during the spring of 1990, an article in the Spokane Woman magazine caught my eye. The article spoke of the practice of Wica in the Spokane area. After reading the provocative article, I taught from the Bible on the subject for two weeks. Shortly after this, a woman brought all the families of the church a book called He Came to Set the Captives Free by Chick Publications. This book concerns the occult and demon possession. In my ignorance, I allowed the people to read the book, trusting in the publisher at that time.

One of our ladies, who was an avid reader, called me up to point out that the book seemed to be teaching that a saved believer could be possessed. At that point I collected all the books from our church families. Upon skimming through the book, I found it to contain a lot of truth concerning the occult and its dark practices. It also contained many false teachings on the subject of demon possession. My naivete on the subject and my trust in the publisher nearly allowed false doctrine into this fledgling church.

During all of this, we met "Joan" while out witnessing. Joan appeared to be very knowledgeable of Scripture and professed to know Jesus Christ as her personal Savior. We began making visits to Joan and after several talks she confessed that she had been deeply involved in the occult (Satanism) and believed she had participated in a "black mass." I repeatedly tried to assure her that it was under the Blood of Jesus Christ when she became a born again believer.

She made a public profession of her faith in Christ before the church and was baptized. During the baptism, Joan fainted unconscious in my arms. (It is significant to interject at this point that Linda, a close friend, confidant, and counselor of Joan's, was present during Joan's baptism.) Shortly thereafter, I was introduced to several other people that claimed to have a background in the occult.

During the next several months, Joan began to exhibit behavior typical of demon possession. I sought council from several older mentors in the Lord, seeking insight from any experience or Bible knowledge they might have involving this problem. I was surprised to learn they had little if any involvement with similar situations. Their study of Scripture concerning this doctrine was minimal and no insight was gained through counsel, except that the doctrine of "deliverance" was not well known in the region among independent Baptists.

Linda, Joan's friend, found out that a local pastor of an evangelical church had dealt with such problems before and directed Joan to him. Without my knowledge or consent, this pastor counseled with Joan and gave her a book to read. This book, The Deliverance Ministry, was a Horizon House publication written by George A. Birch. This book actually teaches people not only how to be "delivered," but, I feel, how to act when supposedly possessed. Joan attended several meetings with this pastor in which he rebuked the demons that were supposedly causing all of Joan's problems. According to Joan, the demons did not stay away for very long. She felt totally powerless against these forces and exhibited no faith in the power of God. She was confused, defeated, and still displayed signs of demon possession. These signs were never exhibited during her working schedule, only during off time. [O Timothy Editor: Pastor Stastny told me, for example, that when she would be acting demon possessed and it would come time for her to go to work, she would suddenly be normal.]

Joan also had two friends from a similar background who had been "delivered," but exhibited no joy in their lives, only fear. Though they had been "delivered," they were informed they MUST follow a daily regimen of certain spiritual exercises or the enemy would overtake them again. It was virtually impossible to convey to them the truth of Scripture and the freedom that truth contains. Proper teaching on the subject had little or no effect. They refused to trust the Scriptures, and believed only in their own "experiences." I was unsure just how many actual "experiences" they had, compared to what they may have been taught.

Several months went by and I found myself totally wrapped up in ministering to these few people. Their lives and problems were consuming all of my thoughts and energy. They were demanding all of my time, and I was giving it to them. I was in a situation where I was physically and mentally tired, confused, and feeling manipulated. I know what the Bible teaches, yet I saw professed believers acting like and exhibiting most of the signs of a demon possessed person. I was without practical instruction concerning this situation; therefore, I had no experience or knowledge to fall back on. I thank the Lord Jesus Christ that He finally turned on the light inside my thick head!

Through an in-depth study of Scripture it was evident to me that the people, or the supposed demons I had been dealing with, were acting unbiblically, and all of this was diverting me from God's plan for my life--fulfilling the Great Commission. I concluded that SCRIPTURE MUST INTERPRET EXPERIENCE; EXPERIENCE CANNOT INTERPRET SCRIPTURE.

Shortly after coming to this conclusion and telling all the parties involved just exactly what the Scriptures say on this subject, they removed themselves from the church for no biblical reasons. Unfortunately, they were unchanged, still seeking what they already had [if they were indeed saved] but somehow could not grasp, victory in Jesus. These people went to a church that had a "deliverance" ministry, though they soon left that church too, seeking another that would cater to them.

Through these experiences I have found that this was not an isolated incident. Through further study I discovered that this belief has grown dramatically since 1971, especially in the charismatic and evangelical circles. It is even now being taught in varying degrees to some Baptist churches within the United States and Canada.

It is my prayer that the Lord will use the following study to help the reader not to become sidetracked or confused, and to avoid being compromised in his beliefs. I am a firm believer in the Authorized Version of the Bible. I believe it is the preserved Word of God, and therefore will use it exclusively for all references contained herein.

It is now my understanding that those who have been "delivered" by this teaching have been "delivered," for the most part, into physical, psychological, and spiritual bondage. It is my intention to aid the reader in being able to discern between true and false demon possession. I will do this by showing clearly from Scripture how possessed people acted physically, psychologically, and spiritually. At the end of this study, the reader should be capable of recognizing the false possession that is so harmful and diverting to the purposes of God.

In closing this introduction, I would like to share the following Scripture: "And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is he that calleth you, who also will do it" (1 Thess. 5:23-24).

DISTINCTIONS BETWEEN THE INSANE, SICK, AND POSSESSED

It must be made clear to all that the Bible makes a definite distinction between "insanity" (madness), various illnesses, and the "possessed." In reading Matthew 4:24, it is very plainly understood that the general description of "all sick people" was categorized into smaller groups of "divers diseases and torments and those which were possessed with devils, and those that were lunatic and those that had the palsy." The Scripture makes this distinction numerous times. A partial list follows, with the explanation of what type of "sickness" is mentioned separately. To aid us in this distinction we must have a clear understanding of what is meant by biblical demon possession. I will take the word study done by Alex Konya in his book Demons: A Biblically Based Perspective, pages 20-23:

A Look at the Words

God has chosen to give His revelation to us in words. It is a good idea therefore to begin any study of demon possession by looking at the terms that the New Testament uses to describe it. The New Testament uses four primary terms to describe the demonized state: one having a demon (echon), one who is demonized (daimonizomai), one with (en) an unclean [spirit], and one vexed (ochloumenous) with an unclean spirit.

One having a demon. The most common description of the demonic state in the New Testament is "one having (echon) a demon or unclean spirit." The New Testament uses the term sixteen times for certain: once in Matthew (11:18), four times in Mark (3:30; 5:15; 7:25; 9:17), three times in Luke (4:33; 7:33; 8:27), five times in John (7:20; 8:48,49,52; 10:20), and three times in Acts (8:27; 16:16; 19:13). It was the way people in general usually referred to the demonic state in the New Testament era.

Two distinct ideas are presently held regarding what "having a demon" meant. Some understand the term to have come from the Greek religion and philosophy, where a person was understood to be passive in being possessed by evil spirits. The idea is that the possessed person would bear the demon within himself.

Others believe that "having a demon" (echon) pointed especially to the debilitating physical and mental condition that the demonic state caused. This connection is made because echon was commonly used in the New Testament for having diseases or physical problems by which one was afflicted. Inasmuch as physical and mental torture was one of the most observable and marked symptoms that the demonized exhibited, and the demon was regarded as the cause, the phrase "having a demon" was appropriate.Thus, while the idea of bearing a demon within oneself is present in the use of the phrase "having a demon," the idea also includes seeing a demon as the cause of physical or mental suffering on the part of the demonized person. The victim is therefore under the demon's control.

One who is demonized. The word "demonized" (daimonizoimai) is the next most frequently used term in the New Testament to describe the demonic state. It is used thirteen times in the New Testament: seven times in Matthew (4:24; 8:16,28,33; 9:32; 12:22; 15:22), four times in Mark (1:32; 5:15,16,18), and once in both Luke (8:36) and John (10:21). The King James Version almost uniformly translates the term "demon possessed." The word "demonized" is rare outside the New Testament, and therefore we must come to an understanding of the word chiefly by seeing how the New Testament used it. [O Timothy Editor: I am convinced that the only proper way to discover the meaning of any Bible word is through its scriptural context.]

When the New Testament usage of `demonized' is studied, two key concepts seem to stand out: the demon can exercise control and dominion over the victim that apparently cannot be successfully resisted, and it indwells him. With regard to control, it seems that the New Testament speaks of degrees of demonic influence short of control. However, the word `demonized' is never used of such demonic influence that can be resisted. The New Testament does not seem to indicate that all persons mildly influenced or even strongly influenced were considered demonized.

For example, the New Testament teaches that demons can influence people toward involvement in false doctrine (1 Tim. 4:1), immorality (1 Cor. 7:1; 1 Tim. 4:1-3) and attitudes of jealousy, divisiveness and pride (James 3:13-16), but the New Testament does not classify such persons as `demonized.' Rather, demonized persons were seen as dominated and controlled by the demon, who worked his will through the use of his victim. Demons could use the vocal chords of the demonized to speak (Matt. 8:29,31; Mark 5:7-10) or keep him from speaking (Matt. 12:22), cause blindness (Matt. 12:22), give supernatural physical strength (Mark 5:3; cf. v. 15), promote nakedness (Mark 5:15), force self-mutilation upon the victim (Mark 5:5), or even produce insanity (Luke 8:35). In these cases the demonized person appears to be unable to successfully resist the demon's malicious control. He is enslaved.

Furthermore, usage indicates that demonized persons were indwelt bodily by at least one demon. The language of demons "entering in," `going out,' or being "cast out" is consistently employed with regard to demonized persons (Matt. 8:16,32; 9:33; 12:22-24; Mark 1:34; 5:8,13). If these terms suggest anything, they suggest the idea of a demon actually taking up sovereign residence within the body of the demonized person.

This usage of the term `demonized' is often overlooked by writers and counselors today. It is suggested that this word allows for a range of demonic influence from such minimal forms as planting ideas or suggestions to the control commonly known as `demon possession.' Nonetheless, the New Testament seems to use this word only in the narrow sense of demon possession. Other forms of influence cannot therefore be properly called demon possession.

It is also helpful to seek to understand this word by looking at its root and form. The participle form of this word, daimonizoimai, is used twelve times in the New Testament. As Dickason properly observes, this word has three main parts.

"First, there is the root, daimon, which indicates the involvement of demons. Second is the causative stem, iz, which shows that there is an active clause in this verb. Third is the passive ending, omenos. This conveys the passivity of the person described as demonized.

"Putting it all together, the participle in its root form means `a demon caused passivity.' This indicates control other than that of the person who is demonized; he is regarded as the recipient of the demon's action. In other words, demonization pictures a demon controlling a somewhat passive human."

In summary, the terms `demonized' refers to the invasion of a victim's body by a demon (or demons), in which the demon exercises living and sovereign control over the victim which the victim cannot successfully resist. The elements of indwelling and the inability to resist the demon's will are what make demonization distinct from lesser forms of demonic influence.

The elements of indwelling and the inability to resist the demon's will are what make demonization distinct from lesser forms of demonic influence.

One with an unclean spirit. The description of the demonized state as being `one with (en) an unclean spirit' is used only twice in the New Testament (Mark 1:23; 5:2). This phrase pictures the person as being under the domination or power of a demon. Thus the terms describing demon possession (one with or having an unclean spirit and one demonized) mean nearly the same thing. This can be most clearly seen in the parallel accounts of the episode with the Gadarene demoniac. Matthew twice referred to him as demonized (daimonizomai, 8:28,33). Mark saw him as both demonized (5:15- 17), and with (en) an unclean spirit (5:2). Luke called him demonized (8:36) and one having (echon) a demon (8:27).

One vexed with unclean spirits. The description of a demonized person as `one vexed with unclean spirits' (ocholumenous) occurs only in Acts 5:16. While one cannot be dogmatic about the condition of these people, the miraculous apostolic cure performed on them suggests a demonized state.

Furthermore, a word closely related to `vexed' (ienochleo) is used in similar fashion for demonized people in Luke 6:18. The word was also used in the Apocrypha for one possessed by an evil spirit, and by the Greeks in a general way for being troubled or worried by someone or something. The phrase `vexed by evil spirits' could be understood, then, as `troubled, disturbed ... tormented by unclean spirits.' The emphasis is upon the tormented, miserable condition of the demonized.

Alex Konya also makes a strong argument against the vast majority of todays demon possession in this book. It would be beneficial for those interested in this topic to read this book for further study.

References That Distinguish Between the Insane, Sick, and Possessed

Matthew 8:16 recognizes the difference between those possessed with devils and all that were sick.

The twelve disciples were given power to cast out unclean spirits and to heal all manner of sicknesses and diseases (Matt. 10:1; Mark 3:15; Luke 9:1).

Luke 6:17-19 gives clear distinction between diseases and unclean spirits.

The Lord Jesus, in describing the "sign gifts" that would follow His ascension, clearly spoke of casting out devils being a separate sign gift from laying hands on the sick (Mark 16:17-18).

Philip is seen displaying the different sign gifts prophesied by Jesus. Philip, through the prophesied power of Christ, rebuked unclean spirits and healed the palsied and lame (Acts 8:5,7).

Paul is seen exhibiting the different sign gifts of healing and the casting out of evil spirits (Acts 19:11-12).

The Demon Possessed Are Readily Distinguished

Many Scriptures show that the Lord, His disciples, and the general public could clearly distinguish between an insane or sick person and the demon possessed. We must also note at this time that of all the accounts of possession recorded in the Bible, an intercessor either brought the person for help, or came seeking help on behalf of the one possessed. There was never a problem in recognizing the demon possessed in those examples presented in Scripture.

- The Canaanite mother knew her daughter had a devil. The daughter did not come, nor is there any indication the daughter sent the mother, since it was the mother's faith and persistence that Jesus blessed (Matt. 15:21-28).

- The Syrians recognized the possessed, and Matthew clearly draws a distinction between the insane, sick, and the demon possessed (Matt. 4:24).

- John Mark tells of, and distinguishes between, diseases and devils that Jesus healed (Mark 1:21-34; Luke 4:33-41).

- The father recognized his son had a spirit and brought him to the disciples first, then to Jesus (Mark 9:17-18).

- Luke tells us that even wandering Jewish exorcists could distinguish between those that had evil spirits and those that did not (Acts 19:13-20).

Please understand, this does not imply that demon possession does NOT affect the host physically or mentally; it can. What is being demonstrated is that biblical demon possession was distinguishable in spite of the physical or emotional infirmities that may or may not have accompanied the indwelling.

Let us next search the Scriptures to investigate and conclude if the people of the Bible thought ALL insane people were demon possessed. Insanity or madness can certainly be one of the by-products of possession, as the New Testament plainly teaches. An excellent example of this is the lunatic son told about in Matthew 17:14-21. Yet, are all that are "mad," possessed?

- Reading Daniel 4:32-37, we see that King Nebuchadnezzar's reason departed from him, and for seven years his behavior and appearance was that of an animal. This madness he exhibited was caused by the Lord with the ending result of King Nebuchadnezzar glorifying the Lord. There is NO mention of demon possession.

- The Lord also used madness as one of His curses for disobedience as recorded in Deuteronomy 28:15-28.

- As we study Jeremiah 29:26, 50:38 and 51:7, we see a madness caused by idol worship and from drinking of Babylon's wine.

- A damsel and Paul were accused of being mad in Acts 12:14-15 and 26:24.

- The great prophet Elisha was accused of madness in 2 Kings 9:11.

- Paul warned the Corinthian church not to abuse the gift of languages or else people would consider them mad (1 Corinthians 15:23).

- The Jewish scribes and pharisees were full of madness over the miracle Jesus performed. They conspired regarding what to do to Him (Luke 6:9-12).

- The prophet Balaam is described as being mad (2 Peter 2:16).

- Solomon tells us that oppression can make a wise man mad (Ecc. 7:7).

- Proverbs 26:18 tells of some actions that people who are mad exhibit.

- King David pretended madness that is described in 1 Samuel 21:13.

All of the above references depict acts or descriptions of madness that are totally apart from demon possession. We can, with certainty, conclude that the Bible speaks of madness, demon possession, and illnesses as individual problems, and that demon possession can be the cause in certain cases of madness and physical infirmities. Another conclusion seen through Scripture is that the truly demon possessed person can readily be distinguished from those who are mad or suffer from physical infirmities. One of the clearest litmus tests for the possessed is that in the Bible no possessed person ever came to have demons rebuked of their own free will. They always had an intercessor or were healed in spite of their wishes. We must be knowledgeable of the Scriptures (2 Tim. 2:15). We must be able to try the spirits to see what sort it is.

Friends, time is being wasted. This very precious commodity is being misused. Numerous Bible believers, pastors, and teachers are being caught up in a diversion. Some are wasting time trying to "deliver" those who are not possessed. They may not even be oppressed by Satan, but are being just plain carnal. Their behavior may be a smokescreen to cover sin in their lives. Some may have a true organic neurological problem, their behavior problems may be autogenic. Another concern is that some saints that claim demon possession use this teaching to manipulate believers and pastors, getting the attention they crave.

A large group of people involved in this teaching are simply easily lead. They are attracted to the hype and false miracles and blindly follow after experience as opposed to sound doctrine. Emotion and experiences are taught as truth rather than clear Bible doctrine.

In the local assembly, "demon possessed" people begin coming from everywhere once this false doctrine is taught. Why is this? True demon possessed people in the Bible did not have to be taught how to act! They did not hold down a job! They did not act "normal" most of the time! They were out of their own control! They were possessed!

As pastors and leaders we must insure to the best of our ability that people presenting themselves for membership are saved! If they are transferring from another church, we must hear their testimony of faith, be sure of their scriptural baptism, and witness evidence of their "new birth." Whenever possible, seek a letter of transfer from their previous church, or, at minimum, a phone conversation with the pastor of that church concerning their past witness. This is as necessary today as it was in the first century (2 Cor. 3:1-3; Acts 18:27; Philemon; and Rom. 16:1). The church that allows a sheep in too quickly may find wolves in the fold.

The distinctions between the insane, sick, and possessed were readily identified by the first century saints. There are common physical and emotional behaviors between all three that we will study next.

SIMILAR EMOTIONAL AND PHYSICAL BEHAVIORS BETWEEN POSSESSED, INSANE, AND SICK

Much of the problem is caused by similar emotional and physical behaviors all can exhibit, both possessed, insane, and sick. Yet to make a proper decision, and to avoid a hasty conclusion, we must realize that common characteristics are possible.

Physical Behaviors of the Demon Possessed

Demon possessed people may exhibit:

- The ability to hear or speak (Matt. 9:32; Mark 9:25).

- Increased physical strength (Matt. 8:28; Mark 5:5; Luke 8:29; Acts 19:16). (Please note that this strength was never allowed to harm Christ or Christians.)

- Screaming, yelling, or speaking in a peculiar way (Isaiah 8:8-22; 29:4; Luke 9:39).

- Foaming at the mouth (Mark 9:18,20; Luke 8:27; Acts 19:16).

- Nakedness (Mark 5:15; Luke 8:27; Acts 19:16).

- Not talking of their own accord (Luke 8:30-31; Matt. 8:28; Mark 5:7; Acts 19:13-16).

- The severe clenching of teeth (Mark 9:18).

Emotional Behaviors of the Demon Possessed

Demon possessed people may exhibit:

- Apparent self destructive tendencies (Matt. 17:15; 27:5; Mark 5:5; Luke 9:39; 4:35).

- Unusual fierceness (Matt. 8:28; Luke 8:29; Mark 5:3-4; Acts 19:16).

- Prophesying or divination (1 Sam. 18:10; Acts 16:16).

- Extreme depression and suicidal tendencies (Matt. 27:5; Mark 5:5).

- A fascination with death (Mark 5:2; Luke 8:27).

Emotional and Physical Behaviors of the Insane and Sick

After reading about some physical and emotional behaviors of demon possessed people, we must conclude that all of these behaviors can also be exhibited by madness, neurological injuries, or physical diseases. It also can be mimicked by just pretending, as was the case of King David in 1 Samuel 21:13-15. Thus we know that the Scripture teaches demon possession, yet it shows us that several of the behaviors can be caused by other problems or can be faked. Again, the reader must be reminded that true demon possession was clearly recognized by the lost and saved alike in the Bible.

The reason we cannot conclude a positive "they always do this" is because the truly possessed did not exhibit all the signs all the time, and only one of the signs in each and every case. Yet as previously stated, the saints of old recognized the difference.

O Timothy Editor: Brethren, beware of this dangerous sidetrack from the truth.