Our Confidence: Kingdom Compassion and Commission

Helping The Hurting: Workbook

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Part One: Our Confidence: Kingdom Compassion and Commission

Objectives for Sessions One and Two:

• To provide confidence and stir affections regarding the will of God and His compassion for the afflicted.

• Participants should come to feel confident that the Kingdom of God powerfully confronts suffering with compassion, as seen in the King, Jesus Christ.

• Participants should come to feel confident that His compassion is their commission, that the Kingdom mission has been transferred in the commission with specific attention to compassion for the sick and afflicted.

• Participants should come to feel confident that sickness is not a prescribed method of redemptive or formative suffering.

• Participants should come to feel confident that they should remain faithful to the compassionate commission given them, even if faced with unanswered questions or unresolved problems.

Where do we get the idea we can or should pray for the sick and afflicted?

Why should we feel confident that our actions will have any results?


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What do you think of when you hear “the Kingdom of God”?

I.) Session One: The Compassionate King and His Kingdom A. The Kingdom of God is His dominion, His saving rule.

“The ‘Kingdom’ is dynamic, not static. It is not a ‘thing’ that exists, it is God ruling, exercising rule.” 1

B. The preaching of the Kingdom is an announcement that the rule of God has come in Christ Jesus, and calls for repentance and faith in Christ (Mark 1:15), extends forgiveness of sins (Luke 24:47), and includes restoration of relationship with God, aka adoption by the Spirit (Galatians 4:4-7).

C. It includes – concurrent to the above, a compassionately powerful confrontation of suffering.

1. John Wimber wrote: “Jesus validated His ministry from the perspective of a power demonstration of the Kingdom of God… A close look at Scripture reveals that Jesus spent more time healing and casting out demons than preaching….Except for discussion about miracles in general, the amount of attention devoted to the healing ministry of Jesus is far greater than that devoted to any other aspect of His ministry.”2

2. “Jesus … demonstrated God’s authority by healing the sick and expelling demons.”3

D. Jesus is the expression of the Kingdom, as King 1. John 5:19 2. John 10:30, 32, 37-38 3. John 14:7, 10-11 4. Hebrews 1:1-2 5. Colossians 1:15, 2:9

1 R. T. France, The Gospel of Matthew, New International Commentary on the New Testament, (Grand Rapids, MI: Eerdmans,) 2007 p. 148 2 John Wimber, Power Evangelism. Revised and Expanded with Study Questions (Harper Collins.) 1992, p. 93

3 Craig S. Keener, Commentary on the Gospel of Matthew, (Grand Rapids: Eerdmans) 2009, p. 155


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What do we observe about the compassionate nature / mission of the Kingdom

by observing the King?

E. Christ: A Compassionate King 1. Luke 4:18 ff 2. Matthew 4:23-25 3. Compassion: Healing

a. Mark 1:41 b. Matthew 14:14 c. Matthew 20:34 d. Comprehensive Compassion

i. Matthew 14:34-36 ii. Matthew 15:29-31

e. Does compassion require “enough” faith? i. The role of faith in our relationship with and our receiving from God

is important (Hebrews 11:6, James 1:6-7). ii. Faith is “all” and “only” what you need, as opposed to having

“enough” of it (or anything else). f. Matthew 9:27-31

i. “According to your faith let it be to you” (v. 29). ii. Twelftree and Blomberg argue that “according to your faith” should

be understood as “in response to your faith,” not “in proportion to.”4

F. F. Bosworth writes, “Jesus came and revealed the will of His Father. No one ever appealed in vain to Jesus for healing. There never was a multitude large enough where Jesus wanted even one to remain sick and would not heal him.”5

Why emphasize compassion? Bosworth explains: “It is not what God can do, but what he yearns to do, that inspires faith. By showing his compassion everywhere in the healing of the sick, Jesus unveiled the compassionate heart of God to the people.”6 4 Blomberg, 163; see also Twelftree, Jesus the Miracle Worker, 120. 5 F. F. Bosworth, Christ the Healer (Grand Rapids: Chosen Books) 1924, p. 58 6 Ibid, p. 74


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4. Compassion: Deliverance a. Luke 4:18 ff b. See also: Luke 4:31-37 c. Consider: Matthew 8:16-17

Lawrence Burkholder “Evil in the fallen creation, including demonic infestation in persons, can only be cleansed through the death and resurrection of Jesus Christ.

First, Jesus; life, death and resurrection and glorification broke Satan’s claim on humanity.

Second, Jesus’ atonement has cut every curse which operates against humanity, including those which evil spirits use to gain access to persons.

Third, Jesus’ atonement confers and confirms God’s immense love for humanity. The God who loved us enough… loves us enough to deliver us.7

d. Mark 5:1-16 e. Matthew 12:22-29: f. 1 John 3:8

Craig Keener further emphasizes the not-often appreciated role that exorcism had in Christ’s

ministry:8 While it is almost an indisputable fact that Jesus preached and healed, the volume of evidence makes it extremely likely that Jesus actually had a reputation as an exorcist. It has been argued that healing and exorcism were the reasons for Jesus’ fame…The record does not always make the boundary between healing and exorcism clear. The language of healing could include exorcism in ancient Jewish circles.”

Francis MacNutt writes, “The flip side to preaching that Kingdom of Heaven is at hand is to say that the Kingdom of Satan is being destroyed.”9

Healing and deliverance are beneficial consequences of God’s rule (Kingdom) and are expressions of compassion, not reward, lottery, or formula.

7 Lawrence Burkholder. The Theological Foundations of Deliverance Healing. Conrad Grebel Review. 19 no 1:38-68. Winter 2001, pp. 55-58

8 Keener, p. 155 9 Francis MacNutt, Deliverance from Evil Spirits (Chosen Books, Baker Publishing. Grand Rapids, 1995, 2009) p. 39


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F. What about sickness-as-suffering?

1. The evidence demonstrates that Jesus responded to all suffering (sickness and

affliction) with compassionate confrontation 2. God’s goodness in spite of affliction does not indicate God’s authorship of or

preference for the condition (Rom. 8:28) 3. God has not “spoken to us in these last days” through Job, but JESUS.

4. What about Paul’s thorn?

a. 2 Corinthians 12:7-10 b. Thorn in flesh a Hebrew idiomatic expression, a figure of speech. c. See Numbers 33:55, Joshua 23:13, Judges 2:3 d. In each case, it refers to people, to opposition, and who are wicked in their

intentions. 5. And what about…

a. What about Timothy 5:23? i. Have some wine for what ails you ii. Not an endorsement of illness as preference of God.

b. What about Trophimus? 2 Timothy 4:20 i. The text indicates that he was “worn out.” ii. Either way – it is not an indicator of God’s prescription

c. What about Epaphroditus? i. Philippians 2:26-27 ii. He was ill, but God’s mercy made him well. iii. Seems to support the compassion narrative.

6. What about passages like 1 Peter 4:1? a. To what kind of suffering is Peter referring? b. What did Peter observe in Jesus’ ministry? c. How did Peter describe Jesus’ ministry? (Acts 10:38) d. How did Peter minister? (Acts 3:1-10, 5:15-16, 9:32-43) e. Peter did suffer persecution and hardship and abuse (Acts 4:3, 5:40-41,

12:1-5). This is exactly the context of his letter (see 3:13-17).


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7. James 5:13 ff

a. Suffering? Pray

b. Sick? Call for prayer and deal with it! Don’t cope, confront!

c. Sin? Fine – deal with it and get rid of both.

d. God takes no more pleasure in the consequence that He does the cause.

Compassion confronts everything contrary to the will of God.

G. The Compassionate King’s great concern… 1. Matthew 9:35-38 2. What was His solution? 3. A compassionate Commission…


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Session Two: A Compassionate Commission

II.) His Compassion is Our Commission A. The Compassionate Commission in Matthew 9:35-10:1

1. Here is Matthew’s first signal that the Kingdom was not limited to Christ’s activity, but was in fact entrusted to Christ’s followers.

2. This is seen in what could be called the “The Kingdom Mandate in Matthew.” a. Jesus intended the “same” Kingdom He introduced / announced be carried

and continued by His followers, in prayer, proclamation and practice. b. In the Lord’s Prayer (Matthew 6:10) c. In Matthew 16:19 and 18:18

B. Commissions throughout New Testament

1. Matthew 28:18-20 a. The commission based on authority, invoking the Kingdom-on-earth motif. b. The re-commission includes the elements of the former c. The only modification from 10 is the expansion of audience

2. Mark’s “controversial” chapter 16 a. Compassionately confrontational language. b. It may be indeed have been added by a later source, but not MUCH later c. And consider what is added, as opposed to what might have been instead?

Why these added? 3. Luke

a. Chapter 9:1-2 b. Chapter 10:9, 17-20

i. Note what they were told to do ii. Notice what they reported iii. Prophetic implication of 70? Representing the tradition of the 70

nations after the flood? (Gen. 11:10) iv. Or Moses’ expanded league of prophets? (Num. 11:16) v. Regardless, these are not just the “12” but folks like you and me.

(Democratization – expansion of compassionate commission) 4. John

a. John 14:12 b. John 20(ish) – as the Father has sent me (and how was that?) I am sending

you. 5. The compassionate commission includes healing and deliverance


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C. The Compassionate Conduct of the Commissioned

1. How did the disciples conduct their commission? 2. Acts

a. 3:1-10 (Peter) b. 5:12-16 c. 6:8 (Stephen) d. 8:4-8 (Phillip) e. 9:32-35 f. 9:36-42 g. 11:19-21 (Unnamed Gentile Believers)

i. What should we conclude the Hand of the Lord means? ii. See vv. 22-23 (“saw” evidence of Grace)

h. Notice the democratization of the miraculous – more and more people are participating.

i. 19:11-12 j. 28:7-9 (at the “end” of Paul’s missionary career, after a ship-wreck, etc.)

3. Romans 15:18-19 4. Corinthians

a. 2:4-5 b. 12

5. Galatians 3:1-5 a. The same power present initially, was theirs continually b. Compassionate power signals the arrival of the Kingdom and remains as the

new normal for its beloved citizens.

D. What if we don’t see results we should see? 1. 1 Cor. 13:7-8 2. We stick to the commission – no permission to abandon it. 3. We practice compassion in every form 4. We treat every obstacle as temporary

E. How are we able to carry and continue such a commission?


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Part Two: Our Means: Kingdom Power and Climate

Objectives for Sessions Three and Four:

• Participants should come to have confidence in the sufficiency of the Spirit to empower them to carry out the compassion commission of Christ.

• Participants should come to value the role that climate has in ministry. • Participants should be become aware of the most conducive elements of a healing climate.

III.) Session Three: Christ’s Commission carries Christ’s Confidence: The Holy Spirit

How did Jesus perform miracles of healing? By what power did he expel demons?

A. The Christ 1. Scripture indicates with clarity that Jesus did what He did only by the anointing of

the Spirit – that anointing in fact is why we call Him the “Christ” – the Anointed One (the One anointed with the Spirit).

2. He did NO ministry before the Spirit came upon Him. a. Matthew 3:16 b. Luke 3:21

3. After he was recognized as “the Christ.” a. Luke 4:41 b. Luke 9:20

B. The Source of Jesus’ Power to Minister: The Holy Spirit 1. Luke 3:21-22 2. Luke 4:1, 14, 18 3. Luke 11:20, and compare in Matthew 12:28

C. The Apostles:

1. Jesus told them they would receive power in conjunction with the coming of the Spirit in their lives.

a. Luke 24:49 b. Acts 1:8


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2. In Luke, the word “power” is related to the presence of the Spirit

a. Luke 4:14 (Power) b. Luke 4:46 (Authority and power – to expel demons) c. Luke 5:17 (Power to heal) d. Luke 6:19 (power was going out) e. Luke 8:45-46 (Jesus felt power come out)

3. What did the Apostles do with this power? 4. In fact, even the challenges the Apostles had in the gospels prior to Pentecost are

not present after. a. Compare Matthew 17:19-21 b. No such “lack” is recorded again.

D. The Spirit is entirely sufficient, and is our GREAT confidence.

1. He IS the Kingdom 2. He is the powerful compassionate presence of God.

F. F. Bosworth: Faith in God has a much stronger foundation and a much stronger helper – the Holy Spirit – than either doubt, sin or disease has. The Holy Spirit will free your mind of all doubt if you rely on Him to do it. Trust Him and keep your attention on the Word of God.10

Norberto Saracco: “The power of the Spirit which a believer has is not inferior to the power which Jesus had. In the Kingdom, the power at work is one and the same.”11

C. Peter Wagner: “The Holy Spirit was the source of all Jesus’ power during His earthly ministry. Jesus exercised no power of or by Himself. We today can expect to do the same or greater things that Jesus did because we have been given access to the same power source.”12

10 Bosworth, p. 134 11 Norberto Saracco, The Holy Spirit and the Church’s Mission of Healing. International Review of Mission. Volume 93, Issue 370-371. July-October 2004., p. 416

12 C. Peter Wagner. How to Have a Healing Ministry in Any Church: a comprehensive guide. Regal Books, Ventura CA. 1988, p. 114


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The Climate for Compassionate Ministry

IV.) Session Four: The Climate for Compassionate Ministry: A. Compassionate ministry occurs in the climate that all of Christian life should be

lived. 1. Love 2. Joy 3. Testimony 4. Thanksgiving

B. Love

Agnes Sanford: “Only love can generate a healing fire.”

1. The most conducive climate for healing and deliverance is love. a. In fact, love is the sole measure of the success of ministry. b. Paul makes this clear in 1 Corinthians 13:1-3—apart from love, no ministry

expression has real value or lasting benefit. 2. Love as important as faith:

a. Howard Ervin “if faith heals, and it does, so also does love.” 13 b. Luke 7:50…“has loved much”… “your faith has saved you.” 14 c. Francis MacNutt also equates the value of love with faith,

i. “While faith is helpful for healing, both in the sick person and in the one praying for a healing, the primary disposition needed in the minister of healing is love.”15

ii. In fact, MacNutt testifies that he has witnessed healing “especially” when in loving a community.16

13 Ervin, p. 18 14 Ibid 15 MacNutt, Healing, p. 119 16 Ibid, p. 11


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3. Love and Power

a. Charles Kraft: “Jesus was not love one minute and power the next. He was both at all times. Jesus…used God’s power always to demonstrate God’s love. The purpose of spiritual power in Christianity is, then, to show love.”17 “As with Jesus so with us; God’s power comes wrapped in God’s love.”18

b. John Wimber: “Jesus is the God of love, and He is the God of power…Jesus use of power was integral to his message of love…In Jesus, love and power are inseparable.”19 Wimber goes on to make this absolute: “Spiritual power for the Christian always demonstrates God’s love.”20

c. Francis MacNutt: “In the healing ministry, one can concentrate on either of two attributes: the power of God or the Love of God. Healing is a manifestation of both. Emphasize love.”21

Healing is a manifestation of the power of God and the love of God… Emphasize love.

4. A climate of love ensures a positive outcome, regardless of whether a miracle is observed or not.

a. Wagner: “Praying for the sick, when motivated and ministered by love is always a win – because we’ve partnered with the Holy Spirit to touch someone in a meaningful way. It is rare that this expression will ever leave someone resentful or regretful.”22

b. David Lim: “ministry apart from love brings negative results.”23

17 Charles H. Kraft. Christianity with Power: Your Worldview and Your Experience of the Supernatural. Wipf and Stock Publishers. Eugene, OR 1989, p. 123 18 Ibid 19 Wimber, Power Evangelism, p. 153 20 Ibid, p. 154 21 MacNutt, Healing, p. 121 22 Wagner, 212 23 David Lim. Spiritual Gifts: A Fresh Look. Gospel Publishing House. Springfield, MO. 1991, p. 113


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5. Deliverance should be practiced in the same climate as healing.

a. Fred Hammond: deliverance can be done in a “relaxed atmosphere without tension or put-upon drama.”24

b. Pablo Bottari insists that deliverance be done in love: “you aren’t trying to cast out a demon, but help someone who the Lord loves and does not want to hurt.”25

c. Kris Valloton: “The person’s dignity should be our priority during any session. I always try to make people feel safe and loved as we work to get them free.”26

6. Richard Foster summarizes the need for and benefit of ministering in love explaining that love makes healing and deliverance a normal expression of the nature of God, exercised by willing, not the celebrity.

“When we see divine healing as simply part of the normal life of the people of God, we are freed from elevating one ministry above another. Seen in this light, healing prayer is merely a way of showing love to people in need. Healing – physical and otherwise – is the natural outflow of compassion, God’s and ours.”27

Agnes Sanford: 28 “What, then, is Christian love? Christian love is the love of Christ, an energy so overwhelming that it led our Lord to give His life for His friends, and to give it away with a joy that carried Him through untold anguish. Christian love is a powerful, radiant and life-giving emotion, charged with healing power both to the one who learns to love and the one who is loved” 29

24 Hammond, 84 25 Dr. Pablo Deiros and Pablo Bottari. Deliverance from Dark Strongholds. “Power, Holiness and Evangelism Rediscovering God’s Purity, Power and Passion for the Lost” Compiled by Randy Clark, p. 112 26 Kris Valloton, Spirit Wars: Winning the Invisible Battle Against Sin and the Enemy. Chosen Books, Baker Books, Minn. Minnesota. 2012, p. 178 27 Richard Foster in the Introduction to Power Healing, by John Wimber and Kevin Springer. Power Healing. HarperCollins, New York. 1987, p. xi 28 Agnes Sanford. The Healing Light: Random House. New York 1947, p. 51 29 More thoughts on the importance of love from Agnes Sanford: The love-vibrations and the faith-vibrations of God enter through our thoughts of life and love. In the same way, destructive thought-vibrations of Satan enter through our thoughts of illness, hate, and death (32). The flow of energy that we call the law of love is the rhythm for which our beings were created, the thought-vibration in which we live and move and have our being. Every thought of anger, therefore, throws a contrary and destructive counter-vibration into the body, and places us in danger (44).


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Fostering a climate of love is not only refreshing, but required.

Love does not replace faith with feeling; it energizes and accesses faith.

The only thing that counts, Paul writes, is faith which “worketh” by love (Galatians 5:6).

C. JOY: 1. Joy and “Presence” synonymous.

a. Galatians 5:22 b. Psalm 16:8-11

2. Joy as worship is appropriate and conducive to faith 3. Certainly more than melancholy! 4. Agnes Sanford on Joy:

a. No dreary, long-faced minister can channel God’s healing b. Joy on the face calls forth faith from the beholder

“On one of my more joyful days, and therefore one of my post powerful days…”

D. Testimony: 1. Honoring “the testimony” of the Lord is part of the climate for ministry (and all of

Christian life). 2. By testimony, we mean the verbal, written or otherwise or memorialized record of

God’s gracious intervention in our lives. 3. The Gospel is “The testimony” of Christ. 4. Testimony produces faith by that faith makes the same grace available in “the

moment” that is contained in the testimony. 5. Romans 10:17: Faith comes by the Rhematous Christou – the testimony of Christ 6. Rev. 19:10: The testimony of Jesus is the spirit of prophecy

a. The testimony carries a prophetic quality b. It calls forth or proclaims the same grace contained in the testimony.

7. Testimony keeps the nature of God in front us, reminding us of His compassion and cultivating hope.

8. Believers should treasure and tell the testimony of the Lord for Christian living and to produce / preserve a climate for ministry.


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E. Thanksgiving:

1. How is thanksgiving helpful for a climate of ministry? 2. Gratitude is the number one fuel for faith, and the greatest producer of joy. 3. Gratitude focuses our attention on what IS happening, so we may have hope for

what has not yet. 4. Gratitude (along with love and joy) is the most prescribed climates prescribed for

the believers’ life. 5. Luke 17:11-19

a. Gratitude even seems to lead to an increase in our experience of Grace b. The leper who returned and gave thanks seems to have received a

pronouncement of more grace.


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Part Three: Sessions Five and Six:

Our Method: Common Sense Approaches

Objectives for Part Three:

• Participants should recognize the basic biblical elements of command and contact in ministering healing or deliverance.

• Participants should come to recognize common sense steps that are helpful in ministering to people who need healing or deliverance.

V.) Introduction to sessions five and six: Common Sense

A. Why this term? 1. Because there is no formula, no method, no prescribed set of steps

Peter Wagner rejects any notion of a formula for healing, “there is no secret formula, ritual or procedure, which, when used correctly, makes the healing happen.”30

Regarding methods, Frank Hammond offers this strong caution: “There is a tendency to look for formulas instead of reliance upon the Holy Spirit. If we get success through a technique, we are prone to trust in that technique – as if that is what did the trick. If we start looking for methods and techniques, we’ll end up in ‘hopeless confusion.’” 31

2. Ministry is more about common sense than about complex principles. The one engaging in a healing intervention should focus on not focusing on a formula or method. Instead, one should follow common sense steps that treat the person with honor, acknowledge specific problems and their potential sources, and pause to examine changes or improvements and keep praying. And above all, do everything to communicate love for the person in need.

B. What ARE Common Sense Approaches?

1. Observable Principles from Scripture: universal truths

2. Informed common sense: Informed by the observations, experiences, and testimonies of others

30 Wagner, p. 224 31 Frank Hammond, Pigs In the Parlor: A Practical Guide to Deliverance (Impact Christian Books: MO, 1973) p. 77


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C. Biblical (Universal) Approaches: Command and Contact

3. What do I mean by command and contact? a. Authority and Energy b. “Power and Authority”

4. Jesus used two primary means when dealing with the sick or the oppressed: a. He spoke to or touched (or both) the person in need. b. Luke 9:1“power and authority over all demons and to cure diseases.” c. Power seems to correlate with contact, and authority with command.

i. With authority Jesus spoke (command) and unclean spirits obeyed (Luke 4:36).

ii. With a touch (contact), power went out from Jesus and wrought healing (Luke 8:46). Jesus both spoke to and touched the leper in Luke 5:13.

d. Howard Ervin: i. Old Testament view that a word, once spoken, “carries with it

something of the life force of the speaker. It assumes an independent existence.”32

ii. John 4:50, saying that “Jesus’ words released a creative energy that initiated healing even as the words were spoken.”33

Charles Kraft: “We would not describe what Jesus did when He ministered to people as ‘prayer.’ He usually commanded the condition to respond or the sick person to do something in faith. Or he would touch the person… Jesus prayed before his deeds, not during them.”34

5. Other examples: a. Mark 1:40-42 b. Luke 4:36-37 c. Acts 3:6- 7; Acts 16:17-18; Acts 19:11-12

6. Command and Contact:

a. Each communicates the attributes of the Kingdom b. Command (Authority) exercises the rule of God toward matter or

concern c. Contact (Energy) communicates the attributes of God’s ruling, loving

presence

32 Ervin, p. 34 33 Ibid, p. 35 34 Kraft, p. 124


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D. Shared aspects of ministering healing and deliverance

1. Same confidence, same Spirit, same climate, same authority / power. 2. The broad brush strokes of steps are similar

E. “Does someone need to be born again before receiving ministry?”

1. Healing? Deliverance? 2. Not every agrees. Scripture makes no clear perquisite, especially for

deliverance. 3. Considering the importance of being born again, it certainly should not be

marginalized 4. If not first, it obviously should be immediate followed.

VI.) Session Five: Approaching Healing: A. Several authors suggest models to use when ministering healing.

1. None of these authors imply that the steps prescribed are a formula or an equation that if followed will guarantee a result. Nor do the authors insist that their specific model must be applied to affect a cure.

2. These authors present models that are based on their observation and reflection of biblical data, their experiences, the testimony of others, and common sense application thereof.

3. The value examining and becoming familiar with these is at least two-fold: 5. We benefit from the wisdom and experience of others. We gave a guideline that

may help us without forbidding spontaneity and freedom. 4. Agnes Sanford suggests four steps to prayer;35 Alexander Venter lays out a

multi-step approach;36Charles Kraft and John Wimber describes five steps.37 I will attempt to synthesize their recommendations.

35 Sandord, p. 52 36 Alexander Venter. Doing Healing: How to minister God’s kingdom in the power of the Spirit. Vineyard International Publishing. Cape Town, South Africa. 2009, pp. 264-265 37 Kraft, p. 155 and Garlow, pp. 219-223


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B. Steps to Minister Healing:

1. Invite / Welcome the Holy Spirit

2. ASK a. “What’s wrong, where does it hurt, when did this begin?”

b. If there is pain, it is also quite helpful, often, to ask what degree the pain

is or what limitations exist.

c. The answers you receive may lead you to consider other causes or

issues at work.

i. Emotional issues

ii. Spiritual affliction

iii. Both

d. * Emotional Issues: According to Don Colbert:

i. Because of neuropeptides, if your brain interprets physical

perceptions as anger, fear or depression, every immune cell of

your body knows that interpretation very quickly.

ii. Fear triggers “more than fourteen hundred known physical and

chemical stress reactions and activates more than thirty

different hormones and neurotransmitters.”

iii. The emotions that are the most damaging include:

unforgiveness, depression, anger, worry, frustration, fear, grief,

and guilt.

iv. One of the worst things one can “feel” for their heart is hostility

(a general cynical worldview).

3. ACT a. After an interview and “diagnosis,” one should minister to the person’s

need directly.

b. This is the application of command / contact. Let love lead you. Be bold.

c. Watch and work with God – to observe what is happening and bless

what God is doing.


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4. ASK AGAIN (ACT AGAIN)

a. After prayer, the minister should pause and evaluate the condition,

determining what change, if any has occurred.

b. Ask if there is any change in the level of pain, or range of motion – or

any feeling / sensation that is different as a result of prayer (even a

sense of God’s presence (heat, vibrations, etc) may indicate something

is happening.

c. Pray again and ask better questions.

d. “As long as God is working, you keep working.”

5. ENCOURAGE a. Following prayer, provide some after-care direction.

b. Encourage people to either get rest, or care for themselves, and even

addresses sinful or destructive behaviors that may have led to the

condition.

Bosworth adds that the same posture of “relaxing” that is appropriate as one begins to seek healing is appropriate as one waits for healing. “In receiving supernatural healing, the first thing to learn is to cease to be anxious about the condition of the body. You have committed it to the Lord and He has taken the responsibility for your healing. You are to be happy and restful in the matter. You know from His own Word that He takes the responsibility of every case committed Him.”38

38 Bosworth, p. 131


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VII.) Session Six: Approaching Deliverance:

A. To cultivate confidence regarding the ministry of deliverance, it is important to clarify a few introductory questions.

1. What is a demon (do they really exist)? 2. How do they gain access to their victims? 3. How do they evince themselves? 4. And finally, how should one minister to those afflicted?

B. Demons: Who they are, how they get in.

1. Do they exist?

a. Burkholder argues for the reality of the demonic realm, writing, “Evil

spirits are not relics of a magical, superstitious, pre-modern worldview, but real, evil, supernatural germs which need to be cleansed from their human carriers by the loving, restoring, powerful healing of the Lord Jesus Christ…Deliverance [is simply] the healing prayer and counseling means by which evil spirits are expelled from the individuals so plagued.”39

b. Keith Warrington agrees, claiming a New Testament summary of demons is that they are real, unclean, hostile, and powerful.”40

c. Howard Ervin offers a more detailed definition and description of demons as “independent beings who occupy a position somewhere between the human and the divine.”41

39 Burkholder, p. 43 40 Keith Warrington. Reflections on the History and Development of Demonological Beliefs and Praxis Among British Pentecostals. Asian Journal of Pentecostal Studies. 7:2 (2004) p. 283 41 Ervin, p. 55


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2. Demons / unclean spirits.

a. Peter Horribin writes that demons and evil or unclean spirits appear to mean the same thing to the gospel writers and that “In general….it is assumed that when we are talking about deliverance ministry, we are dealing with spiritual powers in the service of Satan, generally called demons or evil spirits.”42

b. Ervin offers some analysis on this term. “From the LXX, the word ‘unclean’ is used to characterize those things that could not be offered to God in worship, hence, anything offensive to the holiness of God. In a moral sense, it means that which is morally, ‘unclean, impure, [and] vicious.’”

c. Ervin concludes, therefore, “The meaning of the word gives some insight into the nature of the creature so described.”43

3. It is also helpful to understand that the term “possession” is not as accurate as the word “demonized.”

a. Prince explains that the verb – daimonizo – means to be subject to demonic influence (not necessarily possessed).44

b. Often the word “possessed” in the versions is really “with an unclean spirit” see Mark 1:23

c. Most authors recognize degrees of demonic affliction, and reserve the status of “possession” for extreme cases where the demon has established full dominion over a person – even erratically.

d. This is not the same as harassment or torment or affliction.

42 Peter Horrobin. Healing Through Deliverance. Volume 1. The Foundation of Deliverance Ministry. Chosen Books. Grand Rapids. 1991, 2003, p. 81 43 Ervin, p. 57 44 Prince, p. 16


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4. When seeking to explain how demons gain access to their victims, the literature

leans upon the anecdotal experiences and observations of the authors. a. Because of this, much of the material is speculative, even if offered from

credible authors. b. Keith Warrington summarizes this problem, writing, “The lack of biblical

support form much that has been written makes the practice of exorcism subjective and even suspect, leaving a trail of speculation and confusion.”45

5. The testimony of the authors is that demons do not play fair or nice, and that the realities of demonic oppression are serious and sad.

a. Prince claims that demons gain access to their victims at “the weakest moment and the weakest place” in their lives.46

b. Neal Lozano offers a list of access points, including trauma,47 involvement in the occult,48 self-inflicted curses, associations, environment, willful sins, or family sins.49

c. Burkholder suggests that demons gain access through volitional and non-volitional doorways or “cracks” in the self.50

i. He explains these cracks, writing: “Volitional entry points depend on the fact that in some way the invaded person has made choices which give permission for demonic ingress.

ii. Non-volitional doorways are defined as afflictions in which the sufferer is victimized in some sense by demonic attachments over which (s)he has had little if any control.”51

45 Warrington, p. 284 46 Prince, p. 103 47 Neal Lozano. Unbound. A practical guide to deliverance. Chosen Books. Grand Rapids. 2003, p. 42 48 Ibid, p. 44 49 Ibid p. 47 50 Burkholder, p. 44 51 Ibid. See also, Neal Lozano. Unbound. A practical guide to deliverance. Chosen Books. Grand Rapids. 2003, pp. 42-47 for his listing of “common points of entry.”


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6. WHAT ABOUT BELIEVERS??

a. Consider what has been said already… b. We must take into account our own will, attitude and behavior. c. Demons may engage in illegal activity. It isn’t legal for a demon to

harass or attempt to take hold of a believer’s life. d. Believers need to exercise the same authority they would in any other

are of conflict. e. Furthermore, believers certainly CAN choose to harbor / nurture

offense, fear, etc. f. We may allow for a strong-hold in our attitudes, emotions or physical

bodies g. Behaviors, compulsions, harassments, etc. h. A foolish alternative is to hide behind a doctrine while engaging in

destructive or sinful attitudes, behaviors. i. Testimony remains regardless of sound argument. j. Instead of debate, suggest explore confident means to liberated for

abundant living.

C. Demons: How They Evince Themselves

1. In scripture, particularly the ministry of Jesus, the reader is told that Jesus cast out demons—without explanation or description—and when we do read of a specific encounter, the demonized person seems to respond or manifest in a manner that is plain (to the gospel writer and the immediate audience) that there was a demon present.

2. Today, with the advent of so much science fiction, horror films, and personal melodrama, it can be difficult to determine when, if at all, one is dealing with a demonized person.52 Through their own experience and observations, some authors attempt to provide guidelines to determine the presence of the demonic.

52 This is not to suggest that doubt the existence of the demonized. In fact, I believe the problem is far greater than the North American Evangelical church accepts. But superstition, suspicion, and immaturity have contributed to a general reluctance to even broach the subject.


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3. Francis MacNutt: “In terms of ‘is this a demonic affliction or just an

emotional/psychological problem’ the answer is usually ‘both-and’ and not ‘either-or.’53 a. Evidences of demonic behavior—behavior that is cross-culturally

and trans-geographic similar.54 i. Behavior that is excessively and noticeably aberrant from their

norm. ii. Uncaused hysterical outbursts. iii. First person plural speech. iv. Violent or make threats. v. Unusual physical manifestations, including unlearned behaviors.

MacNutt acknowledges that physical manifestations are also sometimes a response to the Holy Spirit, and demons may even attempt to imitate behavior normally attributed such. However, warns MacNutt, demonic behavior is conspicuous and has different fruit (than that of the Holy Spirit) and immediate intent.55

b. Other common symptoms of demonization.56

i. Bodily contortions, changes in the voice, and changes in facial expression.

ii. One may notice rigidity, especially around fingers. iii. Facial changes are most common, and might portray mockery, hate,

or pride.57 iv. Further clues could be an unpleasant smell, and (above all, MacNutt

says) cold.58

53 MacNutt, Deliverance, p. 79 54 Ibid, p. 25 55 Ibid 56 MacNutt, p. 81 57 Ibid, p. 82 58 Ibid, p. 83


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4. Derek Prince: demons can be observed by their effect.59

a. Entice, harass, and torture their victims. This might include physical pain (afflictions and illness and pains of varied sorts)60, mental torment, or inner accusation (a constant, nagging and random shame and fear inducing inner dialogue).61

b. Demons compel—cause compulsive behaviors and some addictions.62 He says a person may feel compelled to engage in a behavior that satisfies the demon within”63

D. Approaching the Victim 1. Protecting the Victim

a. They should be approached without superstition.

Jacques Theron warns, “A problem is that paranoia breeds fear, a fascinated fearfulness in the dramatic details of how demons enter human beings.”64

b. They should be approached without condemnation or shame. Warrington reminds that “Christ never treated the oppressed as morally responsible for their condition.”65

c. Even monitoring the vernacular used in ministry is helpful, if not necessary.

i. Instead of using dramatic or shocking terms: “praying to liberate people from the oppression of evil spirits.”66

ii. The point is to use language that does not frighten or dishonor the victim.

59 Prince, p. 165 60 Horribin writes that “While not all sickness is demonic, there are far more demonically induced symptoms than the church would readily admit. And one of the main reasons why some people are not healed is that the demonic dimension is not being discerned, even by those who believe in and use the gifts of the Holy Spirit.”, p. 140 61 Prince, p. 166-167. 62 Ibid, p. 169 63 Ibid, p. 172 64 Jacques Theron. A Critical Overview of the Church’s Ministry of Deliverance from Evil Spirits. Pnuema: The Journal of the Society for Pentecostal Studies. Volume 18, No. 1, Spring 1996, p. 81 65 Warrington, p. 286 66 MacNutt, Deliverance, p. 72


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2. Helping the Victim

a. Almost all of the literature concerning the actual methods of

deliverance is experience-driven. b. YOU may have your own experience. c. We’ll examine a synthesized version of two approaches. d. Francis MacNutt e. Pablo Bottari, who oversees the 150 foot deliverance tent in Carlos

Annacondia’s Argentine evangelistic crusades. The tent is set aside exclusively for ministering to those at the crusade in whom demons manifest through shaking, falling, screaming, or some very observable way. Bottari has developed a model that is “quiet, loving, dignified, and very effective. It is pastoral and teachable.”67

f. The third presents a brief model for “group deliverance” by Derek Prince.

E. General Principles for Ministering Deliverance:

1. INVITE (the Holy Spirit)

a. When seeking to minister deliverance, MacNutt first recommends that

one pray for protection68

b. Bottari69 begins by encouraging the practitioner to be guided by love

and a dependence upon the Holy Spirit.

c. Give the individual priority – be loving, not militant.

2. UNITE (use a team)

a. Also, he advises to use a team if possible.

b. This is because a team helps prevent scandal, allows for members of the

team to rest if necessary

c. Provides the support to physically restrain the victim if necessary

d. On a more positive note, a team may bring a variety of spiritual gifts to

bear upon the intervention.70

67 Dr. Pablo Deiros and Pablo Bottari. Deliverance from Dark Strongholds, pp. 109-110 68 MacNutt, p. 170 69 Bottari, pp. 112-117 70 MacNut, pp. 154-157.


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3. ASK:

a. Ask the prayee what (s)he wants to be freed from and make certain

they wish to be free.

b. When did this start? Examples of questions that may be asked are: Is

there anything the person has done to contribute to the situation? Is

the person a victim of sin? (Abuse, etc.)?71

c. Inquire if prayee has received Christ – and invite if possible or

necessary.

d. Identify whatever spirits are tormenting the individual

i. MacNutt believes it is important.

ii. This is a common discussion among deliverance practitioners

iii. Not all insist on it, and some reject the necessity outright.

iv. However, those who argue in favor of it reason strongly that

using a spirit’s name gives leverage over that spirit, and may

shed light on the means by which the spirit gained access to the

victim.72

4. CONTROL (yourself, the prayee, and “whoever else” is there)

a. If a spirit manifests, bring it under submission in the name of Jesus. Say,

“be quiet in the name of Jesus” etc.

b. It is important that the minister establishes and maintains

communication with the prayee.

5. CLOSE THE DOORS

a. Forgive offenses

b. Repent and ask forgiveness

c. Renounce all sins or spirits in Jesus Name, breaking the yoke of

bondage.

71 MacNutt, pp. 159-160 72 MacNutt, p. 161


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d. Next, the minister should interview the prayee to discover the events or

events, the conduct or the relationship situations that have led to this

bondage.

e. This is where the minister should lead the prayee in “closing the doors”

- helping them to forgive offenses, repent and ask forgiveness,

renounce all sins or spirits in Jesus Name, breaking the yoke of bondage.

f. Perhaps the greatest agreement among writers on deliverance is the

absolute necessity for forgiveness.

g. Unforgiveness is said to be the strongest hindrance to freedom.

h. Kris Valloton argues, “Trying to get someone delivered who refuses to

forgive or who insists on holding on to a lifestyle of sin is pointless waste

of time.”73

6. COMMAND

a. When expelling an evil spirit, MacNutt reminds that deliverance prayer

is not prayer, but a command.

b. One should speak to the tormenting spirit, using the Name of Jesus,

telling the spirit to depart.74

c. MacNutt offers some suggestions along these lines,

i. reminding the practitioner to be compassionate,

ii. to speak calmly,

iii. Look the person in the eye.75

d. Bottari says that when all doors are closed,

i. Cast out evil spirits.

ii. Command them to leave in Jesus name.

iii. At this point the prayee may or may not display some

manifestation (sighing, coughing, yawning, jerking, etc.) but

usually will feel lighter, joyful, and peaceful.

73 Kris Valloton. Spirit Wars: Winning the Invisible Battle Against Sin and the Enemy. Chosen Books, Baker Books, Minn. Minnesota. 2012 p, 144 74 MacNutt, p. 169 75 Ibid, pp. 171-172


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7. PAUSE: Determine / Discern; repeat 5 and 6.

a. When attempting to determine if a spirit has left, MacNutt notes that it

is ultimately a matter of discernment.

b. The discernment of the team ministering and of the victim.

c. The victim will generally feel a sense of relief, of lightness, and joy.

d. The team, MacNutt acknowledges, may feel quite weary. 76

8. PRAISE & FILL: Pray for the Holy Spirit’s infilling.

a. Botari: The minister should lead the prayee in prayer of praise and

thanksgiving and help prayee to be filled with the spirit.

b. MacNutt: instructs the minister to and (former) victim to “fill the

emptiness” by praying for the Holy Spirit’s infilling.77

9. BLESS: Prayer of blessing and healing. Never be hurried, but to listen to the

Holy Spirit.

a. In conclusion, Bottari urges that the minister pray a prayer of blessing

and healing with the victim,

b. warning the minister never to be hurried, but to listen to the Holy Spirit

F. Group Deliverance 78

1. First, lead the group in a prayer of repentance.

a. Encourage all to look only to Jesus as their deliverer (keeping their

attention and confidence off of the minster, one another, and instead

on the Lord Jesus).

b. Further, direct them to trust in His finished work for them.

2. Lead in forgiveness of any offense or wrong done against them (note again the

importance of forgiveness).

3. Next, empower them to verbalize their own deliverance by renouncing the

unlawful presence of harassing spirits. The most hindering factor in helping

people experience freedom was failure or refusal to forgive.79

76 Ibid, p. 177 77 Ibid, p. 180 78 Prince, p. 64 79 Prince, p. 65


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G. When Demons Depart 1. When demons depart, their departure may range from unnoticeable to

dramatic. 2. Prince suggests that demons will actually leave from one’s body in different

ways, but especially from the mouth.80 3. Other expressions from the mouth include groaning, roaring, loud cries,

coughing, yawning, etc. 4. Cf. Luke 4:33, 41. 5. Hammond also affirms that demons leave primarily via the mouth or nose81,

and he says, “Undoubtedly the most common manifestation is coughing.”82 6. The victim may even vomit, and what comes out is mucus or phlegm,

sometimes in large amounts, and even after a meal – rare that actual food comes out. Sometimes for an hour this will occur.”83

H. Reflecting on deliverance: 1. One should find a wise and loving way to balance a strong confidence in the

finished work of Jesus, and the abiding, empowering presence of the Spirit against a well prepared, guarded awareness of an unlawfully present, hostile and hateful enemy.

2. Furthermore, the literature begs the question of how many more people could be better helped, finding freedom from inner torment and even healing from physical infirmity, if more people exercised more loving and confident approaches to deliverance.

3. If indeed the demonic realm is as active and ominous as the literature suggests, there is no room for middle ground, and no time to waste. The Kingdom of God is at hand.

80 Prince, p. 205 81 Hammond, p. 51 82 Ibid, p. 52 83 ibid

Our Confidence: Kingdom Compassion and Commission

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