Prayer Manual. Section 3. Blessings and Curses

Transcription

1 Paye Manual Content: Section 1. Soul Ties Section 2. Iniquity Section 3. Blessings and Cuses Section 4. Deliveance Bibliogaphy (21 pages) (20 pages) (11 pages) (34 pages) This booklet is not copyighted. Some infomation has been compiled fom the intenet. Whee possible these efeences have been given. Much comes fom pesonal expeience. It is a living document, gowing as evelation, expeience and knowledge adds to the pictue. Even fo myself, it will be out of date tomoow. It is all about leaning keys to setting the captives fee. It is not mine. Add (o subtact) at will. This, and the payes, ae downloadable fom: My people ae destoyed fom lack of knowledge. - HOSEA 4:6

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3 Payes Intoduction Hopefully this manual will make you think. Of couse, it may well be that you yawn you way though it, mutteing the spoadic, Been thee, done that, as you dum you finges estlessly on the beakfast ba, wondeing when the boedom will cease! And altenatively, you may think that I may be totally having myself on, absolutely and completely whacko, compehensively up the ceek in a babed wie canoe. In which case please use this as fie-state mateial to light the next BBQ, and have a snag in sympathy. Altenatively, and this is my deam, one o two people will ty the things in this manual, and something woks. Yes, I do confess to having a deam. I envisage seeing people absolutely fee, standing out the font in chuch (no, I am not sue why they have to be out the font, but this is my deam!), with thei hands aised, absolutely and totally lost in woship and wonde, in the pesence of God. They ae tuly at the heat of woship. If anyone wee to find that place, o even a hint of it, though this manual, then wow! And tell me about it! This seies of inept pieces has been put togethe as a Paye Manual, with the intention that people lean fo themselves how to get fee fom stongholds; fee fom the dives that push people to sin, and fee fom the bondages that hold us back fom being the people God ceated us to be. It is not in any way complete, but it coves aeas that ae typically not coveed in most chuches today. Ideally this manual should be un in conjunction with a seies of Bible studies. No pesonal stoies have been included at all. While they make fun and encouaging eading, and often bighten and lighten the eading, it was thought that it was moe appopiate to add these duing the Study time. Thus each of the sections is looking at, whee possible, Bible teaching on any topic. Some aeas, howeve, do not have any clea Bible backing. Equally, thee will be nothing contadicting that teaching. Fo instance, many have payed to beak ungodly soul ties, and payed also fo the pats left in each othe to be etuned, with damatic esults (see the section on Soul Ties, if you have no idea what planet I am on). But this is not clealy taught in sciptue. It can, howeve, be infeed fom the concept of two becoming one flesh, o one peson; a concept that is clealy taught in sciptue. And it woks! And the fuit is on-going a good test, incidentally. Each section has elated payes. I used to hate witten payes. I loathed them, in fact. But the eality is that many today have no idea what to say. Many don t pay in goups and out loud anymoe. So model payes have been included. Chop them up, modify them, add, subtact and eaange them. If they can get someone stated, then I have succeeded. I have a manual just with the payes that we use. It helps. We am not counsellos. We do not have the skills. These ae not counselling tools. They ae paye tools and keys. Only! Eithe they wok o they do not, fo any individual. Apat fom a wod of knowledge, it is usually a case of what appeas to be the most appopiate key to apply in any paticula situation, and woking though that. Because it is solely a paye ministy, whee you ask the peson to pay paticula payes, it is not counselling. Please do not confuse the two. This manual will always emain a wok in pogess. I would like to add sections on physical healing, healing fom past and sometimes fogotten huts, binding and loosing, the effect of deaths in the family whee pope buial sevices have not occued. Basically because of my own lack of knowledge and I hope my wife doesn t ead that bit I simply do not know enough to add anything about these aeas. Pehaps in futue To the tue Lod Jesus Chist be ALL the gloy. Paye Manual Intoduction

4 Soul Ties

5 Soul Ties Soul Ties Contents 1. Intoduction 2 2. The Intention 2 3. Godly Soul Ties Maiage Fiendships Paents to thei child 5 4. Ungodly Soul ties Divoce Ties though sex outside of maiage Ties though ungodly elationships Ungodly ties between paents and childen Ties though witchcaft and Satanism Ties though ungodly vows Vebal vows Thow away statements Legal equiements to make a vow Lodges Ea piecing Tattoos Ties though blood covenants Fatenity bothes and sooity sistes Ties to oganisations Ties though Ungodly Judgements and Expectations Soul ties with the dead Ties to objects Ties to a name Ungodly ties between ou soul and ou spiit Ties though ogan o tissue tansplants Ties to authoitative figues Ties to memoies Othe Possible Ties Fagmented Souls The image of anothe Effects of Ungodly Soul Ties Dealing with Soul Ties 18 Appendix A: Ogan Tansplant Cellula Memoy Cases 20 Page Paye Manual Page 1

6 Soul Ties Soul Ties 1. Intoduction It is because of the lack of knowledge that we emain bound. My people ae destoyed fo lack of knowledge. Because you have ejected knowledge, I also eject you as my piests. (Hosea 4:6 NIV) Hopefully, these pages convey some knowledge that will help set captives fee. What ae commonly efeed to as soul ties, ae bonds fomed between people and people, people and animals, o people and things. They ae like spiitual umbilical cods. In fact, what we efe to as soul ties, ae vey likely spiit ties a well, but we will use the tem soul ties, as that is what is commonly used. In ou lives we gow to be most like those that have had the geatest influence ove us positively o negatively. Soul ties fomed influence us fo good, as well as fo evil. Have you eve looked at a maied couple whee they both seem to have the same pesonalities, desies, likes and dislikes, sense of humou, the same views on most things? They may even look the same! They seem to be made fo each othe. These people have a soul tie between them. Equally, have you eve looked at a young couple dating (ae these days), and thee comes a point whee one paty seems unable to see logic with egads the othe peson; in spite of all the logical easons they pehaps should not be going ahead in that elationship, they will not, almost cannot, see eason and beak it off? At this point thee has usually been an ungodly soul tie fomed though sex befoe maiage. Anothe example: Often, afte a maiage beak up, the knives ae out, the vitiol flows, and hated knows no bounds. One paty (o both) take evey oppotunity to flay the othe paty aw. Theats and physical violence ae often the nom, paticulaly fom the male. Sometimes (not always) this is because the soul tie fomed though the elationship (sex) is not cut, dawing each paty to the othe. The outwoking is that thei thoughts ae continually tuning towads the othe paty. Even though they despeately want to be fee fom them, they find that they cannot. This pomotes futhe hated and ange. Sometimes we see two people in a close (sexual) elationship whee the man dominates and contols the woman, even to the point of domestic violence. Logical pesentations to the woman have no effect. Reason seems to have depated. We feel like we ae beating ou head against a bick wall tying to get the woman to see what is eally happening. And nothing gets though. A soul tie is in place. God has allowed soul ties. They ae a model of what it will be like when the body of Chist the chuch - is maied to the Lamb of God. Though ou tie with the Lod Jesus Chist, we desie him to speak to us. Like eveything else God has ceated, though, the devil has taken soul ties, and coupted them to his own ends. When a godly soul tie is fomed, a spiitual bond occus, though which the blessings of God, and something of each peson, can flow though fom one peson to the othe. A peson may begin to take on some of the chaacteistics of the othe peson, as happens, fo example, in maiage. In ungodly soul ties, cuses and unclean spiits ae allowed to tansit acoss. Satan may o may not take advantage of this open dooway. Ties can also occu to animals and objects. So thee ae godly soul ties and ungodly soul ties. 2. The Intention The pefect model that God intended was that ties be fomed between Chistians and: God Jesus Holy Spiit one anothe in the body of Chist. thei maiage patne and family Paye Manual Page 2

7 Soul Ties The following veses fom John 17 spell out God s intention. And now I am no moe in the wold, but they ae in the wold, and I am coming to thee. Holy Fathe, keep them in thy name, which thou hast given me, that they may be one, even as we ae one. - JOHN 17:11 (RSV) I do not pay fo these only, but also fo those who believe in me though thei wod, that they may all be one; even as thou, Fathe, at in me, and I in thee, that they also may be in us, so that the wold may believe that thou hast sent me. The gloy which thou hast given me I have given to them, that they may be one even as we ae one, I in them and thou in me, that they may become pefectly one, so that the wold may know that thou hast sent me and hast loved them even as thou hast loved me. - JOHN 17:20-23 (RSV) God s intention is that we in the body of Chist be one with each othe, and one with Chist. This oneness is not simply in thought o deed, but is much deepe. As Chistians, we ae new ceatues in Chist. This is not a simply petty wod stoy. Because we have the Holy Spiit within, in the spiit wold Chistians ae now diffeent ceatues than non-chistians. We have diffeent spiitual DNA. We have been bon again. We ae spiitually united with Chist, with his DNA, and in some way that we don t undestand, we ae also united spiitually with othe Chistians. What we do now, and who we ae, is affected by, and will affect othes aound us. This goes against eveything that the westen mind believes. Ou individualism is ou pide and joy. The old song said, I am a ock, I am an island, and we held that up as something to be sought afte. We speak of pee goup pessue, but no one likes to admit that thei actions ae dictated in any way by those aound them. We in the West value ou individualism too much. To be influenced by othes detacts fom us somehow. Most do not eally believe that they ae susceptible to advetising. Individuals, we believe, should not be influenced by othes! Yet advetises still spend billions of dollas, knowing that if the ads ae well done, they can be extemely effective. The clothes we wea, the cas we buy, the food we eat, what we do in ou leisue and whee we spend ou money, is all lagely dictated by othes aound us. Even the epitome of the tag lone o ebel, the Haley Davison ide, desses and acts the same as evey othe Haley ide. They ae all individuals togethe. No othe band moto bike on the steet is as consistently loud as a Haley. Now, why is that? The eality is that we need othes. We want to be noticed. We need the appoval of othes, thei endosement and consent. God takes it a few steps futhe. God s intention was that we become all pefectly one, somehow spiitually united with each othe. If all people in a congegation ae tuly one, then the actions of one will affect othes, whethe they like it o not. Have you eve head of a congegation whee a paticula sin is ife? When one membe of the congegation intoduced the sin, they did not do it with fanfae fom the pulpit. Yet sometimes within a shot time, many ae ensnaed by the sin, and the chuch is ineffective. Evey peson would like to think that thee actions do not affect othes, paticulaly in the chuch, yet the above passage fom the gospel of John indicates othewise. Whethe you accept the above o not, clealy thee is a joining togethe to othe Chistians that is meant to occu within the body of Chist. It is nomal. It is natual. It is God-odained. It is moe than Biblical poetic licence. These ties enable the body to wok togethe to fulfil its God-given oles. All the believes wee one in heat and mind. No one claimed that any of his possessions was his own, but they shaed eveything they had. -ACTS 4:32 (NIV) Just as each of us has one body with many membes, and these membes do not all have the same function, so in Chist we who ae many fom one body, and each membe belongs to all the othes. - ROMANS 12:4-5 (NIV) Fom him the whole body, joined and held togethe by evey suppoting ligament, gows and builds itself up in love, as each pat does its wok. -EPHESIANS 4:16 (NIV) Ties between Chistians ae not only desiable, but necessay fo it to function popely. Paye Manual Page 3

8 Soul Ties We sing, Blest be the tie that binds, ou heats in Chistian love. (At least we olde ones do ) Thee is a tie that binds Chistians togethe. Chistians ae also joined to Jesus Chist. We ae in Chist. We have the Holy Spiit dwelling within us. We ae effectively, one with God. But he who unites himself with the Lod is one with him in spiit. (1 Cointhians 6:17 NIV). We ae maied to him. Clealy thee is a tie fomed, and this one is a Godly tie. It was God s oiginal intention. The analogy Jesus uses of the vine spells it out. Remain in me, and I will emain in you. No banch can bea fuit by itself; it must emain in the vine. Neithe can you bea fuit unless you emain in me. I am the vine; you ae the banches. If a man emains in me and I in him, he will bea much fuit; apat fom me you can do nothing. - JOHN 15:4-5 (NIV) To woship othe gods though witchcaft, o idolaty of any sot, joins us in spiit to these gods also. Ou spiit, which is joined to Chist though the Holy Spiit, is also joined to demons. We ae committing spiitual adultey and foming a tie to these othe gods / demons. Is it any wonde that God teats this in the gavest fashion? (See also Deuteonomy 10:20, 11:22, 13:4; Joshua 22:5, 23:8) 3. Godly Soul Ties Godly soul ties ae fomed though loving fiendships that ae based on Godly pinciples. They ae God odained. 3.1 Maiage Maiage is God s desied way fo us. Fo this eason a man will leave his fathe and mothe and be united to his wife, and the two will become one flesh. (Ephesians 5:31 NIV) (See also Genesis 2:24; Matthew 19:5-6; Mak 10:7-8; 1 Cointhians 6:16) Matthew 19:6 tells us that God has joined us togethe. This is clealy moe than simply a physical sexual act. And Adam knew Eve his wife; and she conceived, and bae Cain, and said, I have gotten a man fom the LORD. GENESIS 4:1 (NIV) In this sciptue the wod "knew" is the same wod fo us "knowing" God. Knowing hee, is spiit to spiit. "Knowing" God is a spiitual thing, just as Adam "knowing" Eve was a spiitual thing. Sex within maiage is appoved by God, not just fo poceation, but as an expession of love. And while the sexual act joins us so that we become one flesh, clealy thee is a spiitual dimension involved. The soul ties fomed in maiage ae ight and God odained. When divoce and even fights occu within a maiage, much of the pain is the teaing of the soul ties fomed. No matte how bad a maiage is, thee will always be huting when this bond is boken. 3.2 Fiendships Fiendships ae desied by us and ae good. A healthy fiendship, especially a Chistian one, does not detact fom ou elationship to God, ou maiage patne, ou childen, ou wok. We can have soul ties to these fiends. These fiends will suppot us in all ou ways, and not ty to dominate o contol us. When an unhealthy fiendship occus, it detacts fom ou nomal elationships, and puts a wedge between us and those people we should hold dea. Examples of biblical soul ties that wee good ae: David and Jonathan (1 Samuel 18:1-4) Ruth and Naomi (Ruth 1:16-18) Elizabeth and May (Luke 1:36-48) Jesus and John (John 13:22-26, 20:2, 21:7, 21:20) Piscilla and Aquila (Romans 16:3-4) Paul and Timothy (2 Timothy 1:2-7) Paye Manual Page 4

9 Soul Ties Some would like us to believe that David and Jonathon had a homosexual elationship. This cannot be suppoted by sciptue, and it is stetching sciptue to say so. Howeve, some say, and pehaps ightly, that Jonathon s allegiance should have been with his fathe. He was not honouing his fathe in his actions, and the Bible commands us to honou ou paents. Wa veteans often have been though things that only othes who wee thee will eve undestand. As long as these vetean fiends do not detact fom othe elationships, then thee is no eason fo this not to continue. Because of the peculia and stessful natue of thei sevice, othe ways of paye may be equied to set these people fee fom thei past. 3.3 Paents to thei child It is nomal and godly that bonds fom between paents and thei childen. Othewise, who would take esponsibility fo them? We might put the baby down in the mall, and foget to pick them up again. We would see these, ou own childen, in a simila light as childen who ae not ou own, and discad them once we have given bith, paticulaly afte the fist dity nappy! Sometimes when childen spend consideable time absent fom the ams of thei paents, these nomal bonds ae not fomed. This can be though pematue delivey, and being elegated to a humidicib fo the fist few months of life. O pehaps the paents ae hospitalised themselves, and cannot nutue the child in the nomal manne. Sometimes, fo whateve eason, foste cae is equied fo the child, and nomal soul ties ae not allowed to fom. This can ceate a sense of something missing which the child may spend a lifetime seaching fo. Adopted childen, by definition and fo whateve eason, wee ejected by thei natual paents. This ejection, plus the lack of nomal soul ties fomed at bith, often ceates ebellion, and a seaching elsewhee fo love. The adopted child will often gow up acting out of ejection, even though they cannot vebalise this. Something innate in them has known it foeve. 4. Ungodly Soul Ties Ungodly soul ties ae bonds fomed between people and people, o people and things, outside the Godly easons. The usual one today is fom sex outside maiage. Often soul ties ae fomed though contol, manipulation o domination. All these bondages can be fom sexual sins, contolling paents, spouses, cults, witchcaft, even pastos o fiends. 4.1 Divoce This is not a debate on the ightness o othewise of divoce, but it is assumed that some who ae eading this will have been though a divoce. In this wite s opinion, divoce is sin. But staying with the patne may cause geate sin. Inteestingly, divoce is the only sin that God seems to have allowed in the Old Testament, and thee ae some gounds fo believing that Moses may have divoced his fist wife. (cp. Num 12:1 & Ex 2:21) In maiage, that intimate connecting goes to the vey coe of one s being. When this soul tie is damaged and theatened in divoce, it is one of the most painful expeiences one may endue. It can cause exteme gief. Many maiages, even afte being legally annulled, still have deep soul ties between the two people. Sometimes, as a esult of this soul tie, the same two people will get back togethe again, only to go though the same poblems as last time. When with a new spouse, many will have seious poblems getting fee in thei mind fom thei old patne, and be unable to give themselves fully to thei new patne. In ceating a soul tie, we liteally give pat of ouselves to the othe. When this soul tie is factued though divoce (o fo any othe easons such as abuse), the peson often feels unable to give to thei next patne, o eceive fom them, to the level that they would like. They feel something is missing in them. Often this will lead to anothe divoce, compounding the issue futhe. We want to give ou whole heat to the new patne, but all ou heat is not thee to give. Paye Manual Page 5

10 Soul Ties Men ae ceated with an inbuilt desie to nutue, potect and povide fo thei woman. Even afte divoce and emaiage, a man may find that they still want to take cae of thei ex. This is because of the soul tie in place. To the woman he said, I will geatly incease you pains in childbeaing; with pain you will give bith to childen. You desie will be fo you husband, and he will ule ove you. - GENESIS 3:16 (NIV) It is inbuilt into women by God that she will bond to a sexual patne. You desie will be This desie will not be extinguished by physical sepaation. God made woman to develop a longing o desie fo he fist love, ideally he husband. Note too, the pat about he will ule ove you. When a soul tie is fomed, often the man will abuse, insult, and so misteat he that logically, she should leave him. Many will toleate his misteatment, and not undestand why. They will then hate themselves, thinking they ae being weak. This hated of themselves lessens thei ability to give and eceive love. A soul tie may patly explain why, even when a woman leaves this type of man, fo many yeas they will still find themselves going to pieces in his pesence. She is not fee of him. We say that he contols he. Pehaps, in paying though a soul tie, feedom may eventuate. Some women may have been aped, yet find themselves thinking of, o even wanting the peson who aped them. They may even unconsciously be looking fo the uling ove. This occus, again, because a soul tie has been fomed. It being God odained that he will ule ove you, Satan can, and does, take this and use it to his own ends. Thus though witchcaft and Satanism, sex is used as a means to obtain contol of a woman, afte the event, and even at a distance. It seems that these people know exactly what they ae doing, and do it with the specific aim of total contol, domination, manipulation, and eve s dopping. This is all pat of the domination, contol and manipulation that is so much a pat of Satan s kingdom. but whoso commits adultey with a woman lacks undestanding: he who does so destoys his own soul. - PROVERBS 6:32 (NKJV) 4.2 Ties though sex outside of maiage God designed this wold to opeate on spiitual laws that bing feedom when obeyed, but bondage and destuction when violated. Just as two souls can be joined and made to cleave togethe in a covenant elationship of maiage, they can also be tied togethe to fom bondage and enslavement. Sexual union was odained by God to make two maiage patnes one flesh, o one peson, befoe God, but pemaital sex and adulteous affais can tie one s soul to many patnes. With so little taught on this today, even Chistians teat this lightly. Yes, I got caught out. I m only human, you know! But it is just anothe sin. God will fogive me. It is moe than a sin. It has consequences. God places special impotance on sins against [ou] body (1Cointhians 6:18). God desies that we become one flesh o one peson, with ou maiage patne, afte maiage. Sexual elationships outside maiage fom ungodly soul ties that ae demonically einfoced. This includes sexual elationships befoe maiage to you betothed. Paul wans us to have nothing to do with postitutes. Do you not know that he who unites himself with a postitute is one with he in body? Fo it is said, The two will become one flesh. (1 Cointhians 6:16 NIV) The soul ties fomed joins us to the postitute. These ties allow the unclean spiits within he (and fom othe men) to come acoss. Why be captivated, my son, by an adulteess? Why embace the bosom of anothe man's wife? Fo a man's ways ae in full view of the LORD, and he examines all his paths. The evil deeds of a wicked man ensnae him; the cods of his sin hold him fast. - PROVERBS 5:20-22 (NIV) These cods tie him to the othe peson. Paye Manual Page 6

11 Soul Ties In Genesis 34, Shechem eithe seduced o aped Dinah, the daughte of Jacob, outside of maiage. Shechem and Dinah illustate an ungodly soul tie esulting fom sex outside maiage. The Bible says that Shechem s soul clung to Dinah. And his soul clung to Dinah the daughte of Jacob, and he loved the gil and spoke to the heat of the gil (Genesis 34:3 KJV). He was besotted with the gil. This was lust. When we undestand the concept of soul ties, pehaps it will become cleae why thee wee (and pobably still ae) temple postitutes in many pagan eligions. Temple postitutes wee pohibited by Mosaic Law. No Isaelite man o woman is to become a shine postitute. You must not bing the eanings of a female postitute o of a male postitute into the house of the LORD you God to pay any vow, because the LORD you God detests them both. - DEUTERONOMY 23:17-18 (NIV) Though having sex with the shine o temple postitute, an ungodly soul tie will be fomed to the gil. As she is diectly seving the gods of the temple, a tie is also fomed though he, to the gods ead demons - of the temple, and unclean spiits tansfe acoss. This cements the elationship of the man to the gods. Shee billiance on the pat of Satan! Heavy petting and lust, even if it does not involve intecouse, will also ceate ungodly soul ties. She / he stole my heat. I was totally sold out to he / him. These statements ae indicatos that show that a soul tie will be in place. They show a depth of commitment, even if sex is not involved, and will allow a soul tie to develop. Ungodly soul ties ae not limited to the opposite sex, but will also occu though homosexual and lesbian elationships. The Bible is vey plain in its condemnation of this behaviou, so any ties fomed though these acts will be ungodly soul ties. Ungodly soul ties ae fomed though sex with animals. It is likely that this will be a geneational iniquity o cuse. (Leviticus 18:23) When Adam named the animals, thee was found no helpmate suitable fo him. Sex with animals is pevesion befoe God, and ungodly soul ties will be ceated. Ponogaphy may ceate soul ties to the people involved in the pictues, and to the images left in (usually) the man s mind. Some say that it can be the most addictive dug, as no matte how much cold tukey is done, as the images ae still in the mind, it is difficult to fee a peson fom this. They cay the dug with them at all times. But the cowadly, the unbelieving, the vile, the mudees, the sexually immoal, those who pactice magic ats, the idolates and all lias thei place will be in the fiey lake of buning sulphu. This is the second death." - Revelations 21:8 (NIV) The pesence of a habit of viewing ponogaphy may be stengthened by geneational sin, o by soul ties, o by both. 4.3 Ties though ungodly elationships Examples of ungodly elationships fom sciptue even though some wee maied: Ahab and Jezebel (1 Kings 21:25; 2 Kings 9:7-10, 22) Samson and Delilah (Judges 16:16-18) Hymenaeus and Alexande (1 Timothy 1:20) Jannes and Jambes (2 Timothy 3:8) Do you feel like you ae being contolled by a peson? Pehaps they ae able to instil exteme fea in you at the mention of thei name? Do you jump and then ask how high? Do you feel like you ae a puppet and they contol the stings? If you feel any of this, thee is an ungodly soul tie in place. Paye Manual Page 7

12 Soul Ties Pehaps you have seen two fiends who, on the face of it, say that all is above boad and innocent, but something still does not seem quite ight, and you cannot put you finge on it. They may not be sleeping togethe, they may even be the same sex, yet something definitely feels wong. Often, one o the othe will sabotage any fiendship outside thei duo. Whee contol o manipulation exists, thee will be an ungodly soul tie. Sometimes the leade of a chuch will attact followes themselves, athe than diecting thei attention to Jesus. This adoation and adulation foms ungodly soul ties to the leade. These ties may be fomed delibeately by the leade, o by the peson in the congegation. It is no wonde, then, that many leades ae caught out in adultey. Cults ae often fomed as an extension of this. Do people stive to sit close to the font in a sevice to not miss a wod the leade speaks? Do they seek his attention excessively? Is thee an unspoken but obvious fan club? Often othe Chistian wokes will mimic him, dessing and talking the same way as the leade. Paul addessed this same issue in Cointh. Fo when one says, "I follow Paul," and anothe, "I follow Apollos," ae you not mee men? What, afte all, is Apollos? And what is Paul? Only sevants, though whom you came to believe as the Lod has assigned to each his task. - 1 CORINTHIANS 3:4-5 (NIV) Fo no one can lay any foundation othe than the one aleady laid, which is Jesus Chist. - 1 CORINTHIANS 3:11 (NIV) A leade is to diect the people to Chist, and to no othe. Ungodly fiends will moe often sway us towads thei ways, than vice vesa. In the paths of the wicked lie thons and snaes, but he who guads his soul stays fa fom them. -PROVERBS 22:5 (NIV) Make no fiendship with an angy man; and you shall not go up with a man of fuy, lest you lean his ways and get a snae to you soul. -PROVERBS 22:24-25 (MKJV) Fiends can gain contol though the giving of gifts. Often people ae put unde obligation though gifts. This can be designed to put one unde the contol of anothe. Be way of pesents of this natue. These eithe need to be etuned, o disposed of. The contol puts a soul tie in place. Hated of anothe peson can ceate an ungodly tie. Though hated we can dwell on them to the exclusion of all else. This ties them to us. This is one eason why fogiveness is mandatoy befoe God. Fogiveness eleases them fom us, cuts the ungodly soul tie, and gives them ove to God fo his judgement. 4.4 Ungodly ties between paents and childen While paent child bonds ae nomal, often ungodly bonds ae fomed between paents and childen. It is God s design that when childen gow up, that they be eleased fom the paent s apon stings. Many times, this is not allowed to happen. They ae tied to a paent by an invisible, ungodly soul tie. This child will neve be fee to live a life of thei own. This is like an invisible umbilical cod connecting the mothe o fathe, to the now-adult. Whee a child is placed in the position of feeling esponsible fo the paent in any way, often the child will gow up to be a escue of othes. Just as they escued thei paent in some way, so too, people will be attacted to them as adults because they seem to cae. When a child is neve good enough, neve woks had enough, neve measues up in some way, they will gow up always looking fo the paent s appoval, even as adults. The child will bend ove backwads doing things to seek thei paent s appoval. In many cases these childen, when they gow up, will stive fa moe than nomal in whateve they do, and will be vey successful in business, o in whateve field they have chosen. The paent may go to thei gave not giving the affimation the son o daughte needs. Paye Manual Page 8

13 Soul Ties Often paents do not want to fee thei childen and allow them to may, and will do eveything possible to hold them unde bondage. It is nomal and God odained that paents give up thei childen to thei chosen patne at maiage. Fo this eason a man will leave his fathe and mothe and be united to his wife, and the two will become one flesh. (Ephesians 5:31 NIV) We even include in many maiage ceemonies, Who gives this woman away? This is a fomal untying of the tie between paents and childen. So the soul tie to paents must be teminated befoe the tie to the maiage patne can tuly be fomed. Sadly, many paents do not allow this to happen. The son o daughte may have been fulfilling some need in the paent that they do not want to beak off. It might be physical, emotional, financial, o any combination. Leaving his mothe and fathe is not to be constued as beaking all elationships with the paents, but is simply a beaking of a dependency, o a soul tie. We must not stop honouing ou paents (Exodus 20:12). When the boundaies of God's puposes ae tansgessed, as happens when a fathe dominates o sexually abuses his daughte, ungodly soul ties can be established between those who ae aleady joined in Godly soul ties. Incest, today, has become fa moe pevalent than in past yeas. Whethe sex is between fathe and daughte, mothe and son, bothe and siste, uncle, o anyone else fo that matte, it ceates ungodly soul ties. (Leviticus 18) Pehaps supisingly, the figues on sexual abuse ae highe in the chuch than in the wold. The Family Reseach Council, a Chistian oiented family oganization based in Washington, D.C., tell us that 40% of the people in ou chuches wee sexually molested o aped befoe 17 yeas of age. This includes men and women both. Out in the evey day wold, the pecentage is given as 17%. This does not necessaily mean that sexual abuse is moe pevalent in the chuch, but that people come to the chuch looking fo help and answes. 4.5 Ties though witchcaft and Satanism As Chistians, we ae joined to Chist. Involvement in any and all occult pactices is spiitual idolaty, fo in doing this we seek knowledge o infomation fom souces that God fobids. This effectively joins us to a demon. We ae beaking God s fist commandment, not to have any othe gods befoe him. And Isael joined himself to Baal-peo. And the ange of Jehovah was kindled against Isael. -NUMBERS 25:3 (MKJV) And they joined themselves to Baal-peo, and ate the sacifices of the dead -PSALM 106:28 (MKJV) Ephaim is joined to idols; let him alone. -HOSEA 4:17 (MKJV) In going to a fotune telle, we join ouselves to the occult consultant, and thus commit spiitual adultey. As in physical adultey, a soul tie is fomed, but hee the soul tie is not only to the consultant. This time we ceate soul ties to demons. It is no wonde that God takes a athe dim view of these pactices. If a man s wife goes out with anothe man, the husband gets jealous. In a simila fashion God gets jealous when we have affais with othe spiits. Seeking out a fotune telle, asking questions of a ouija boad, eading you stas, in fact any occult pactice no-matte how innocently undetaken, is spiitual idolaty and joins a peson to both the demons and any peson though which the demons manifest. When one goes deepe into witchcaft, it is all about powe, domination, contol and manipulation. Sex is often a cental pat in witchcaft. The sexual act can be with a peson, animal o demon. Often exteme fea is poduced in a peson to pomote the soul tie. These ties can allow a psychic o telepathic link between the contolle and the othe peson, which gives the contolle continual infomation about the peson. Though this link, a contolle can know eveything about a peson without eve visiting them. Though this umbilical cod demons can coss. Paye Manual Page 9

14 Soul Ties 4.6 Ties though ungodly vows Vebal vows When an oath is taken that is not in line with sciptue, that peson speaks an ungodly vow, that is, in effect, a cuse. God will bind us to any vow we make (Numbes 30:2). Maiage consists of vows, whee the two people ae bound togethe like magnets (Ephesians 5:31). These vows ceate a soul tie. Fea the LORD you God, seve him only and take you oaths in his name. - DEUTERONOMY 6:13 (NIV) Again, you have head that it was said to the people long ago, 'Do not beak you oath, but keep the oaths you have made to the Lod.' But I tell you, Do not swea at all: eithe by heaven, fo it is God's thone; o by the eath, fo it is his footstool; o by Jeusalem, fo it is the city of the Geat King. And do not swea by you head, fo you cannot make even one hai white o black. Simply let you 'Yes' be 'Yes,' and you 'No,' 'No'; anything beyond this comes fom the evil one. - MATTHEW 5:33-37 (NIV) Jesus is saying in Matthew that people ae to always act honestly, and not deceitfully. If people wee to always act honestly, thee would be no need fo vows. If we have need of a vow, then deception is an obvious option, and Satan is at hand. Inne vows ae pomises we make, often as childen, which then become ules fo ou natues. Such vows may be due to embaassment fom some fom o othe. Fo example, someone might say, I will neve speak in public. Wheneve they ae asked to speak, they will almost cetainly go to pieces. I will neve go in aces. And they do not, fo fea of losing. I will neve wea old clothes. So they compulsively buy new clothes when they gow up. I will make sue I am neve attactive to men. This, afte being abused sexually. So they subconsciously put on weight and can neve contol it, o subconsciously dess and look in a way that is unattactive. So as a geneal ule, we should stay away fom making vebal binding vows Thow away statements Remembe also that we ae made in the image of God, whose ceative wod made the heavens and the eath. Just as God s wods have powe to ceate, so ou wods have powe also. The saying, Sticks and stones will beak you bones but names will neve hut you, is a fallacy. Ou wods have powe! Many speak wods of commitment that ae ungodly vows. I will always love you. You will always be mine. These vows tie us to othes, whethe we emembe them o not, o whethe we believe in them o not. We must ask God s fogiveness fo making the vow, and enounce it. How can we know what we have said in ou lifetime in this aea? Pehaps the best answe is to only look at this if you feel thee is a poblem in a paticula aea, o if God eveals a poblem in this aea. They ae simila to statements such as, You will always be stupid, You will neve succeed. While these statements do not ceate a soul tie, they do put the peson unde bondage to a cuse, and should be avoided Legal equiements to make a vow Whee vows ae a legal equiement, as, fo example, in cout when we take the stand, we should confom to the cout s desie (Romans 13:1). Matthew 5:37 above, efes to ou own pesonal standad, and should not be foced on the legal system of the land. If they e, it is they who ae at fault. It is sad, though, that in this day the vows made in cout mean so little to so many. Signing a contact will also fall unde this. A contact spells out what each paty must do in detail and is a potection fo both sides. Again, as it is a legal equiement, we must honou the govenment of the land in following thei desies. God, though, would ideally desie ou wod to be enough. Paye Manual Page 10

15 Soul Ties Lodges and othe secet oganisations When people join oganisations they often make secet vows. Have you joined a bothehood o lodge outside of Chistianity and made secet vows? Have you ageed to, o signed a document that causes you to teat those in that oganization as if they wee you blood bothes o sistes? An example would be Feemasony. This puts an ungodly tie between youself and the oganisation. Masonic lodges ae a huge poblem, and too big to cove hee. Suffice to say that futhe help will be equied to be fee fom this bondage. Othe simila oganisations ae Ode of the Easten Sta, Ode of Amaanth, White Shines of Jeusalem, Ode of De Molay, Rosicucians, to name a few. Many boy scouts ae equied to take a pledge (ead: vow ) upon enty. Baden Powell, the Boy Scout founde, was a pominent membe of the Lodge of the Gand Oient. If you have made any of these vows, they need to be enounced and epented of Ea piecing Ea piecing has its oots in being bonded to a maste. But if the sevant declaes, 'I love my maste and my wife and childen and do not want to go fee,' then his maste must take him befoe the judges. He shall take him to the doo o the doopost and piece his ea with an awl. Then he will be his sevant fo life. (Exodus 21:5-6 NIV) In the Old Testament (OT), Hebew slaves could be set fee in the seventh yea, o become pemanently bonded to thei maste by take[ing] an awl and push it though his ea lobe into the doo, and he will become you sevant fo life. Do the same fo you maidsevant. (Deuteonomy 15:17 NIV) Women (and men too!) should be caeful who they allow to piece thei eas, as they ae, in effect, making a vow bonding themselves to the one doing the piecing. How fa do we take this? Pobably just enough to say, Be caeful! Tattoos This aises the thony issue of tattoos. The only vese that efes to this is Lev 19:28 (NIV) Do not cut you bodies fo the dead o put tattoo maks on youselves. I am the LORD. It is inteesting that soy cuts (flagellation not caied out in ou cultue) and tattoos ae both mentioned in the same vese. The common gound, of couse, is that both cause blood to flow in situations that ae not natual, medical o accidental in natue; and ou life is voluntaily eleased. Leviticus 17:11 tells us that the life of a peson is in the blood. The OT often efes to shedding innocent blood (Psalms 106:9; Povebs 6:7; Is 59:7; Je 7:6, 22:3, etc). While it is vey easy to ead all passages about shedding blood, as killing people, we cannot escape the fact that to God, blood is sacosanct, special, unusual, and people must teat it as so. While ou pedisposition is to ead all veses efeing to shedding blood as killing, it may not always be so. Since you did not hate bloodshed, bloodshed will pusue you. Whoeve sheds the blood of man, by man shall his blood be shed. - EZEKIEL 35:6 (NIV) - GENESIS 9:6 (NIV) Do not pollute the land whee you ae. Bloodshed pollutes the land, and atonement cannot be made fo the land on which blood has been shed, except by the blood of the one who shed it. - NUMBERS 35:33 (NIV) If we ead these wods, and do not impute to them killing, but simply shedding of blood as is stated, then thee is a cuse upon the one shedding blood. Blood shall pusue you. by man shall his blood be shed. And, it pollutes the land. When tattoos ae done, both the peson being tattooed and the tattooist ae in cahoots in shedding the blood. Any cuses would be on both. Shedding of blood is equied fo the emission of sins. In the OT, this was done each time an animal sacifice was caied out. In the NT, this equiement has been caied out by Jesus. Inteestingly, Jesus did not only shed his blood at his death. He shed his blood: In the gaden pio to his totue, when he sweated blood, In weaing the cown of thons, Though buising (intenal bleeding), Paye Manual Page 11

16 Soul Ties Though being totued and flogged, Though the nails into his hands and feet on the coss, and finally, Fom the spea into his side Evey instance of Jesus shedding his blood was fo a specific pupose. While all contibuted somewhat to his death, many wee not the diect cause of his death. Thee ae gounds then, to assume that shedding of blood fo any pupose is wong, even shedding ou blood though tattoos. Voluntay shedding of blood, may (may) be putting us and the tattooist unde bondage and a cuse. On a puely subjective level, this wite has not seen one tattoo that they feel comfotable with Ties though blood covenants To God, blood has special significance. It is mentioned ove 300 times in sciptue. It is a equiement fo spiitual cleanliness emission of sins - that blood be sacificed. The life is said to be in the blood. (Leviticus 17:11,14) Blood covenants ae often made whee the blood of two people is mixed. When this is delibeately done, it joins the life of one to the life of the othe and thee is a soul tie fomed. Chistians ae to be united though the blood of ou Lod Jesus Chist only. This is einfoced though communion. Hee, we make a blood covenant with Jesus. Satan, the geat copie, attempts to unite people to him though his own blood ituals. When those involved in witchcaft dink the blood of eithe people o animals, they ae tying themselves to the peson o animal with an ungodly soul tie. In the OT book of Leviticus, God epeatedly tells people not to dink o eat blood, fo the life is in the blood (Leviticus 7:26-27, 17:10, 12, 14, etc). Have you eve cut youself, mingled you blood with anothe, dunk blood, o mingled blood and wine out of a chalice? This will usually be done in conjunction with some type of vow. A delibeate attempt has been made to join you life foce with anothe. An ungodly soul ties will exist. Dinking the blood is a satanic copy of the Lod s Suppe. Thee is a veiled efeence in Hosea 4:2 to blood touching blood. While most intepet this as mude upon mude, it may also efe to blood covenants. The cuse on this (V3) is that the land shall moun, and the people and animals and even the fish will languish. That is, povety and hadship will occu Fatenity bothes and sooity sistes Not being Ameican, this pobably has little effect hee, but if vows wee taken to these goups, o simila, then they must be epented of, enounced, and ungodly soul ties cut Ties to oganisations Many times we ae involved in oganisations that demand commitment and loyalty. While in many cases, these demands ae easonable and justifiable, sometimes the demands ceate ungodly ties to that oganisation that should not be thee. While pehaps no clea and obvious vows ae made, yet thee is still some level of commitment and unconscious coecion that will be evident if we look had enough. Such cases could be militay taining, some clubs, wokplaces, sects, political o union goups, in fact anywhee allegiance is demanded o expected that is not to God. With the exception of sects, involvement in any o all of these is not necessaily wong, but commitment to that cause can put us unde the spiit of the goup. This spiit may bend the moal and ethical laws of God, and in being membes of that goup we ae now paty to that. This tie needs to be boken. 4.7 Ties though Ungodly Judgements and Expectations An example of an ungodly vow may be, I will neve allow men to get close to me. I will always love (o hate) you. Hee, the emphasis is on I. You pomise something that is wong, and is theefoe sin, befoe God. The effect o outwoking will be on you. Paye Manual Page 12

17 Soul Ties An ungodly judgement o ungodly expectation is close to this, but looks at it fom anothe pespective. Men will always hate me. Eveyone thinks I am ugly. People will always ovelook me. Men always take advantage of me. Hee, the emphasis is not on youself, but on othes. And the effect will be on othes, also. It is a statement o fim belief that we make eithe out loud, o to ouselves. We have made a esolve at some point in ou lives that this is so, and ae fimly committed to that. Sadly, a spiitual dynamic is unleashed which will elease exactly what is feaed. Men will hate you. People will see you as ugly. People will ovelook you. Men do take advantage of you. People ae not esponding hee to how you see youself. They ae esponding this way because they have difficulty doing othewise. You judgement call places a bias in the spiit wold which bends othe people to espond that way. Ou ungodly judgements hold othes to the vey attitude that we feaed. So, when we get befoe God and tuly fogive them, and epent befoe God of ou judgements, it eleases them fom the binds, blinkes and limitations we have placed on them. Ungodly judgements and ungodly expectations ae sometimes efeed to as bitte oot judgements. This is based on the passage fom Hebews: lest any oot of bitteness spinging up touble you, and theeby many be defiled; - HEB 12:15 (KJV) Notice that the oot of bitteness is defiling othes. Though ou judgement of othes, they ae defiled. They ae diven to espond in an ungodly manne. 4.8 Soul ties with the dead It is nomal to gieve. But when a close fiend o elative dies, the soul tie fomed with them must be dissolved also. This is not to say that loving memoies must cease, but continued excessive and unnatual gieving must cease. Biblical mouning lasted fo between seven and thity days. In Genesis 50:10, Joseph obseved seven days of mouning fo his fathe, Jacob, afte his death. In Numbes 20:29 and Deuteonomy 34:8 the childen of Isael mouned fo Aaon, and fo Moses, fo 30 days afte thei deaths. Extended mouning may indicate ungodly soul ties that equie cutting. The gief, soow and loneliness may also allow an enty point fo unclean spiits. Thee can be no categoical statements hee, as gieving is so individual. Sometimes, if thee is an ungodly soul tie between two people and one dies, at death unclean spiits fom the dead peson have been known to tansfe to the living peson. These ae sometimes called familia spiits and tavel down though the family line. This may equie deliveance as well. Soul ties can occu paticulaly with childen that ae aboted o ae lost natually though miscaiage. If the child was aboted, we must seek God s fogiveness befoe cutting any ungodly soul ties with the child. This will not be a simple pocess, and can be gut-wenching, to say the least. 4.9 Ties to objects Do you have objects that ae not necessaily costly, but that you would find vey difficult to give up? Memoabilia, gifts, egalia fom a fathe s lodge, postes, books, etc. Sometimes, occasionally, these objects fom ties that ae ungodly, and must be boken. Though these ties the negative chaacteistics of othes can move acoss. The objects, then, will most likely have to be disposed of. Some objects may be cused; this cuse will bing undesiable consequences in you (o othes in the household s) life. In destoying the object, the cuse will usually depat. It is pobably a good idea to pay though you house at the same time. Deek Pince s Blessing and Cuses is woth eading on this. Paye Manual Page 13

18 Soul Ties A soul tie can happen though looking at ponogaphy. Though this, people become attached to the subject of the pictue. When one is cleaved to someone, that peson's dakness is shaed. Postes and magazines of these things must be disposed of. Sometimes objects ae given to undeline and einfoce a vow, fo example, engagement o wedding ings. If you ae now divoced fom that peson, it is pobably best to get id of these items as one step in getting fee. To God, the agument as to its cost does not exist. The object itself is not evil. Pehaps you might give it to a fiend, o sell it. Ungodly soul ties may be fomed to things. Fo example, the house we gew up in, a cultue, a ca, money, spot, in fact any idolatous thing that eadily takes ou attention away fom God Ties to a name While technically not a soul tie, we can in fact, have ties to the meaning of ou name. In the Old Testament times, names defined the futue chaacte o ole of a peson. It was so impotant that God changed the name of Abam to Abaham (Genesis 17:5), and Jacob to Isael (Genesis 32:28), to bette descibe thei God-given chaacte and pupose in life. When Esau ealised that Jacob had cheated him of his fathe s blessing, his esponse was, Esau said, "Is he not ightly named Jacob? Fo he has supplanted me these two times. He took away my bithight; and behold, now he has taken away my blessing." Then he said, "Have you not eseved a blessing fo me?" - GENESIS 27:36 (RSV) Jacob means supplante, lia, cheat. In Genesis 35:18 Rachael named he son Benoni, meaning son of my soow, fo she died though giving bith, but Jacob enamed him Benjamin, meaning son of my ight hand. Nabal, the fist husband of Abigail, David s wife, had a name which meant fool, senseless. Abigail claimed to David (1 Samuel 25:25) that Nabal is his name, and foolishness is with him. Thee has been much said and witten in ecent times on the Paye of Jabez (1 Chonicles 4:9-10 NIV). Pehaps supisingly, his paye asking God to bless me and enlage my teitoy! Let you hand be with me, and keep me fom ham so that I will be fee fom pain! was not simply a paye out of the blue asking God fo his blessing, but was as a esponse to his name. The pevious vese gives the backgound: Jabez was moe honouable than his bothes. His mothe called his name Jabez, saying, I gave bith to him in pain. His name Jabez means soow, touble (Hitchcock). Jabez is asking God not to allow his life to be one of soow and touble, as his name destined him to be, eithe to himself, o to othes aound him. He is asking God instead, to, keep me fom ham so that I will be fee fom pain. That is, that he would be a blessing, and be blessed by God. In this God listened to him, And God ganted his equest. Today in Westen cultue, people s names ae geneally given as an appealing tag to efe to a peson, and have little meaning. Sometimes, though, the names given still have significance. In a numbe of cultues, people will still change thei name when they become a Chistian, as thei old name has a meaning they now want to distance themselves fom. Whee names have little meaning, it is debatable whethe ou name can tie us to paticula taits. If you feel thee is a poblem with you name, then like Jabez, ask God to cut all links to you name and instead bing blessing. Like Jabez, ask that the potential fo negative things be eplaced with God s positive blessings Ungodly ties between ou soul and ou spiit Again, this is not technically a soul tie. But it may be elevant fo some. We pobably lost the powe to commune with ou spiits in the Gaden of Eden. We ae still in close communion between ou bodies and ou souls (mind, will, and emotions). But ou spiits ae somewhat alien to us. It is this wite s suspicion (suspicion only) that when we died in the Gaden of Eden, we died to ou Paye Manual Page 14

19 Soul Ties spiits. Fo in the day that you eat of it you shall die. (Genesis 2:17 RSV) God said they would die on the day they ate the fuit. When they did eat the fuit, they did not die physically. Neithe did they stop meeting with God, so he did not cut them off. It seems likely that they died spiitually. (This is why we must be bon again.) They wee no longe awae of the spiit ealm; thei awaeness was now limited to the physical ealm only. They then saw themselves as naked. Peviously they pobably saw themselves as clothed in thei spiits. Sumising (stetching) this even futhe, it may be that God though the Holy Spiit was the link that joined thei souls to thei spiits, and God emoved this when Adam and Eve sinned. Be awae this is all supposition, and cannot be backed up with sciptue! Dismiss at will. So, fo whateve eason, the link between ou body / soul, and ou spiit is now almost non-existent, and we ae now unable to tap into ou spiits, and thus the spiit wold aound us. Though witchcaft and Satanic ituals, demons can and do attempt to link a peson s spiit to thei soul, so that the people become spiitually awae apat fom God, via this demonic bond o tie. Like most of what Satan does, this is meely a copy of God s ideal fo Chistians; we ae to be awae of the Holy Spiit within ou spiit. Though demonic links, people become moe awae of the spiit wold. They astal tavel with the help of demons. They can see spiits angels and demons - aound us that we ae unawae of, again, with the help of demons. They ae then moe able to use soul ties to thei advantage, being moe awae of the natue of these ties. Fo example, they ae able to eaves dop, to contol / manipulate a peson, o to obtain infomation without the othe peson s knowledge. And these, to name only a few. Any tie between ou soul and spiit that oiginated fom befoe you became a Chistian is most likely not fom God. Anyone who has these abilities should be vey caeful. God s oiginal will not include astal tavel, contol of othes, manipulation, eve s dopping in othe s convesations, etc Ties though ogan o tissue tansplants This is not in any way meant to be a guide as to whethe ogan o tissue tansplants ae ight o wong befoe God. In fact, it may even be a wild goose chase, with all the stoies being faudulent. But it cannot hut to expeiment and ty. Thee is nothing to lose, and fo many, vey liteally, life to gain. Fo inteest sake, do a Google-seach on [tansplant + cellula memoy ]. You will be supised. Some downloaded cases ae included at the end of this aticle. Thee ae many efeences to the ecipient of a body-pat having new thoughts, desies, likes and dislikes, memoies, wods, names, and even pesonality changes afte the tansplant. They make vey inteesting eading. A numbe of secula books have been witten on the subject. While not all ogan eceives will sense anything diffeent othe than, pehaps, a heightened joy in living, it does seems clea that something out of the odinay is occuing. It appeas that moe is involved than a simple eplacement of won out body pats. While this is vey much conjectue, if you ae the eceive of body pats o a blood tansfusion, then the two shall become one flesh (Genesis 2:24, etc) has new meaning. If maiage poduces a soul tie though the two becoming one flesh, then logically, a soul tie might also be fomed though an ogan o tissue tansplant, o tansfusion, fo the two have become one flesh liteally! If you have been the ecipient of a tansplant o tansfusion, then it might be a good idea to: (a) Thank God fo the new gift of, and lease of life that esults. (b) Claim the ogan / tissue / blood poduct as yous befoe God. (c) Cut all soul ties to the dono. (d) Ask God to send all the pats of the othe peson s soul and spiit in you, away fom you to the place of his choosing. Altenatively, and this is athe adical, speak to the dono peson: (a) Speak out loud to the peson (dono) in you, and thank them fo the donation of thei body pat. (b) Tell them that, while you appeciate what they have done fo you in giving you life, thei time on eath is finished. Now they must go to the place that Jesus sends them. Paye Manual Page 15

20 Soul Ties (c) Ask God eithe to send his angels to diect the peson, o to diect the peson himself, to go to the place of Jesus choosing. (d) Ask God to now cut all ties between you and the dono. (e) Ask God to bless that body pat in any way you feel necessay, and place it unde the Lodship of Jesus. Pehaps thee ae gounds hee fo Chistians donating thei body pats fo tansplant! And pehaps the above pocess might also educe the isk of ejection and elated poblems Ties to authoitative figues Often thoughout ou lives, we choose to come unde some authoity figue. It may be a chuch ministe, spots coach, lectue / teache, instucto at wok, boss, even a sales peson we tust. Pio to becoming a Chistian, we may have been involved in any numbe of othe things whee someone spoke into ou lives with an authoity we espected. Thee will be a shaing in an aea of ouselves in a deepe way than with a mee acquaintance. It is nomal, and God-odained in the chuch setting. God desies us to come unde authoity in ou chuch. Usually, we tust them. Most will espect and honou that tust, and not abuse it. If, howeve, that peson abuses ou tust; if they do something to take advantage of us, o teat us with contempt, o act in some way inappopiately, then often we will have touble getting fee fom thei memoy. We will have touble putting that event o time behind us. We will emembe them and the hut they inflicted, the abuse they gave, thei lack of espect. Pehaps they embaassed o belittled you in font of othes. Pehaps they made fun of you. Pehaps they wee physically inappopiate o desied to be. Pehaps they simply ignoed you one day, and wanted nothing moe to do with you; you felt discaded, like a yesteday s newspape. We will have touble putting this behind us because a soul tie was ceated to that peson. Fom this we need to be set fee. To be set fee, we need to epent of ou incoect esponse, and then cut the soul tie between us and them. Depending on how deep the commitment to them, we may need to eclaim the pats of ouselves within the othe peson, and vice-vesa. (See Fagmented souls below, and this paye in the Payes section.) 4.14 Ties to memoies Technically, this is athe off the topic of Soul Ties, but may be a wothwhile addition to those things fom which we can cut ouselves off. Thee is also vey little in the way of Bible efeences that can be given to diectly back this up. All this wite can say is expeiment. If God gives you the victoy, then paise him! Do you eve have memoies fom which you cinge? Sometimes we emembe things that ae an embaassment; some instance whee we ae shamed o humiliated. Pehaps it was something that motified us, o simply made us appea slightly foolish at the time. Pehaps we elive these things often. We may even flinch o wince when it occus. These memoies can cop up at any time, paticulaly when thee is some cue that eminds us of that event. The next time this happens, ty asking God to cut you off fom all ungodly and hutful aspects of that memoy. With time, and afte doing this fo a lot of memoies, you may find that these ecollections lessen in numbe. Beaing in mind Matthew 16:19, and whatsoeve thou shalt loose on eath shall be loosed in heaven, it may be moe sciptual if we do the loosing ouselves, athe than asking God to do it. Whethe you ask God to do it, o take the authoity youself, you must decide. Pay whicheve way you feel is most appopiate. Paye Manual Page 16

21 Soul Ties 4.15 Othe possible ties Ungodly ties may aise fom youself to these things, o fom these things to past ownes: Houses Pets Second hand clothing Spot Rooms Places Any idol thing Cultues, Second hand jewelley Ponogaphy images and pictues Wedding / engagement ings fom ex-patnes Second hand cas (cut off past ownes) Land/popeties Toys Counties etc 5. Fagmented souls This pat is impotant. When a soul tie is fomed, pat of ouselves is tansfeed acoss to the othe, and vice vesa. When a peson has slept aound, thei souls (and pehaps thei spiits) have become fagmented and scatteed between many sexual patnes. They may feel unable to shae themselves with thei mate in a meaningful way. This may cause them to seek satisfaction though (you guessed it!) sex outside of maiage, o stange sexual pactices. Multiple soul ties can weaken you chaacte, you will, you emotions and you mind, to the point that you feel that you have totally lost you spakle. Ove many yeas you have fagmented you soul with multiple sexual patnes, and in the pocess lost much of youself. Liteally. People will often feel that they ae unable to give themselves fully to thei maiage patne, because thei emotions, and theefoe thei thoughts also, ae still with thei past loves. Pehaps they feel incomplete, as if they have lost something, and have little to give. So pat of paying to cut ungodly soul ties is to ask that the pats of you left in the othe peson be etuned to you spiit and soul, and that you spiit and soul be estoed. 6. The Image of Anothe This ties in with the last section and is equally impotant. If pat of the othe peson is left within, this image must be emoved. While we ae made in the image of God, it is moe than that. We have the image of God within. As in eveything, if God has ceated something, Satan will ty to steal it. So if it is possible to put his (o anothe peson s) image within us, then God s ways ae fofeited. They exchanged thei Gloy fo an image of a bull, which eats gass. - PSALM 106:20 (NIV) Has a nation eve changed its gods? (Yet they ae not gods at all.) But my people have exchanged thei Gloy fo wothless idols. - JEREMIAH 2:11 (NIV) Although they claimed to be wise, they became fools and exchanged the gloy of the immotal God fo images made to look like motal man and bids and animals and eptiles. - ROMANS 1:22-23 (NIV) The image of an abuse will be the geatest when the abuse is geatest. When ou souls ae fagmented, in some stange way, pat of the othe is left within us. This image must be taken out, and eplaced with the image of God. When paying to emove this, ask God to cicumcise o cut off fom you the image of the othe and to emove it to the place that he designates. Then ask God to put within you the image of Jesus. 7. Effects of Ungodly Soul Ties A shot list: You have obsessive peoccupations about anothe peson fom the past. You ae unable to put a past elationship behind you You have a tendency to be passive and apathetic in a elationship Paye Manual Page 17

22 Soul Ties You continually have anothe peson s voice playing ove and ove in you mind Inability to commit in a new elationship When a past patne / authoity figue still has the powe to tun you to jelly (though fea o love/lust), even afte a long time You have excessive fea at the mention of someone s name You ae unable to say, No to people (who ae you still tying to please?) You wee involved in a cult and have touble feeling fee You ae STILL despeately attempting to please you fathe, even though you ae an adult. Bill and Sue Banks in Beaking Unhealthy Soul Ties, list the following symptoms of negative soul ties. (i) Loss of individuality and self confidence (ii) Loss of clea thinking in decision making (iii) Loss of peace (iv) Loss of ability to eally love othes (v) Loss of spiitual libety and pesonal feedom (vi) Loss of good health (vii) Loss of closeness to the Fathe To this they add elsewhee in the book: (viii) Obsessive thoughts, and an inability to get anothe out of one s mind If these ae you lot, then pehaps thee ae soul ties in place that equie enouncing. 8. Dealing with Soul Ties Thee ae some model payes attached that look at these aeas. If they do not paticulaly fit the pictue, feel fee to change them accoding to you situation. If you ae uncomfotable paying off the cuff, then take the time to compose a paye in witing, then speak it out. It will not hut to say it epeatedly, if you ae polishing, o fine-tuning what you want to say. It is suggested that you sit down with pen and pape, and: List each peson you have had sex with besides you cuent spouse assuming you ae cuently maied. This includes ex-maiage patnes. List the names of any homosexual elationships you may have had. List any close fiendships whee the othe peson attempted to estict you feedom to elate to othes outside you two-some. List each peson who has abused you, not necessaily in a sexual manne. List each peson who has had authoity ove you, that has abused that position of tust, including paents, bosses, teaches, ministes, etc. List anyone who has done something to you o a loved one that you find difficult to fogive. Pehaps they have hut you deeply in some way. Pehaps they have betayed a tust. List any animals that you have been excessively attached to. List any objects that you feel you might be ovely attached to. List any items that may be still attached to past ownes. List any items you have had though ogan tansplant. Goup items that comes fom sepaate donos. List any oganisations that have had a lage impact on you. Fo example, militay, univesity, club, sect, oganisation, political o union goup, cult, lodges (typically Feemasons), etc. List any pesents given by past vey close fiends o loves. Fo example, ings, jewelley, egalia, etc. With the attached payes as a loose basis, pay though each peson o thing. Follow any leading o thoughts you have while in paye (except unning away). Do not huy. Repent of any ungodly dealings with that peson, paticulaly any ungodly physical intimacy, and then deal with the soul ties to that peson. Say these payes out loud. While this is not mandatoy, it might achieve moe if it is done this way. If you feel that you have made ungodly vows, then similaly, list these and deal with them one by one using the attached paye as a model. As stated ealie, involvement by you o family membes in Feemasony is Paye Manual Page 18

23 Soul Ties a lage topic than can be dealt with hee. It invokes moe cuses than you can poke a stick at, and should be dealt with one by one. A numbe of books ae available that help to deal with these cuses. Some gifts may have to be destoyed. Some may simply equie paying ove, to cut any ungodly tie to the give. Afte paying though these issues a numbe have epoted that within a day o so afte paying, the othe paty has tied to e-establish contact in some way. Sometimes it has been an innocuous phone call, just seeing how you ae, afte six months of no phone calls. Sometimes it has been a equest to meet. Sometimes it has been nothing shot of stalking. Sometimes it has been a pesent given out of the blue. But whateve, the othe peson has ecognised that they have lost something, and want it back! Be pepaed too, that in cutting off something fom youself, you may well feel lonely, as one peson put it. You too will have lost something. Remembe, though, that this is an ungodly tie, and as such has to be cut. Libety Savad, (Soul Ties, Soul Powe, & Soulish Payes, Bidge-Logos, p7) states, It is a quite amazing thing how soon the othe peson might ty to make contact with you when you pay and beak any soul ties you have. The contact usually comes in the guise of geat concen fo the one who has just boken the soul tie. This wite beas out the tuth of the above wods. So if the Son sets you fee, you will be fee indeed.. - JOHN 8:36 (NIV) Ou soul is escaped as a bid out of the snae of the fowles: the snae is boken, and we ae escaped. Ou help is in the name of the LORD, who made heaven and eath. - PSALM 124:7 (KJV) ooooooooo Paye Manual Page 19

24 Soul Ties Appendix A Ogan Tansplant Cellula Memoy Cases 1. A foty-one-yea-old male eceived a heat of a nineteen-yea-old gil who was killed when he ca was stuck by a tain. He feels a new aw enegy, suging with powe. He has deams of a huge tuck and/o diving a steam engine. His wife comments that he is like a 19 yea-old kid again. He is sue that his dono was diving a big tuck that hit a bigge tuck. 2. A thity-six-yea-old female heat-lung ecipient eceived a heat and lung fom a twenty-yea old gil who was killed while unning acoss the steet to show he fiancé a pictue of he new wedding dess. She deams of the gil who was killed, she was young, petty and vey happy. She has a new happiness and a stange kind of excitement and joy that cannot fully be explained. He siste emaks: She is so much happie now, she smiles and laughs moe (she's always been a downe). She is lucky to have gotten a vey wam heat. 3. Thity-five-yea-old female eceived a new heat fom a twenty-fou-yea-old postitute killed in a stabbing: She feels a complete change in sexual behaviou and has inheited he sexual dive. Husband: She uses wods she has neve used befoe, sex is just diffeent but he's not complaining. 4. Fifty-two-yea-old male heat ecipient got the heat fom a seventeen-yea-old boy killed by a hit-andun dive. The ecipient loved quiet classical music pio to tansplantation, but now loves to put on eaphones and play loud ock `n oll music. I love my wife but I keep fantasizing about teenage gils. My daughte says I seem like 16 again. Daughte: He is a little embaassing because of the music, Mum says he is going though his second childhood. 5. Foty-seven-yea-old female eceived a dono heat of a twenty-thee-yea-old gay man shot to death in a obbey and died fom sevee wounds to his back: She wondes how she views he husband now fom a male o female pespective. Since the sugey she has had shooting pains in he back and guesses it is the sugey acting up. Husband: Asks about gay fantasies and has changed style of dessing to a moe feminine one. She wakes up sceaming with pain in he back. 6. Glenda and David had an agument and sat in silence just moments befoe he was killed in a ca accident. Yeas late she equested a meeting between he and the young man whose life had been saved by he husband s heat. The heat ecipient and his mothe wee almost a 1/2 hou late fo the meeting. Sometimes people change thei minds about meeting. Afte standing, Glenda says, "No we have to wait. He's hee in the hospital. I felt him come about 30 minutes ago. I felt my husband s pesence. Please wait with me." Glenda is a pacticing family physician and well vesed in bioscience, now, howeve, something that tanscends science was tugging at he heat. "David's heat is hee," she added. "I cannot believe I'm saying that to you, but I feel it." At that moment the young man and his mothe walked huiedly to us. "Soy we'e late," said the young man with a heavy Spanish accent. "We got hee a half hou ago but we couldn't find the chapel." Afte intoductions, usually shy Glenda bluted out, "This embaasses me as much as it must embaass you, but can I put my hand on you chest and feel his...i mean you heat?" She placed he hands gently against his now unbuttoned naked chest. What happened next tanscends the cuent view of the bain, body, heat and mind, but it has happened in vaious foms in the lives of countless othes. Glenda's hand tembled, teas olled down he cheek. She closed he eyes and whispeed, "I love you David. Eveything is copacetic." She emoved he hand and hugged the young man. All of us wiped teas fom ou eyes. They sat down in the chapel and held hands in silence. Speaking in he heavy Spanish accent, the young man's mothes told me. "My son uses that wod "copacetic" all the time now. He neve used it befoe he got his new heat, but afte sugey, it was the fist thing he said to me when he could talk. I did not know what it means. It is not a wod I know in Spanish. Glenda ovehead us, he eyes widened. "That was ou signal that eveything was OK. Ove time we agued and made up, we would both say that eveything was "copacetic". The young man shaed stoy afte stoy of changes he expeienced afte the tansplant. Paye Manual Page 20

25 Soul Ties In one case, an 18-yea-old boy who wote poety, played music and composed songs, was killed in an automobile accident. A yea afte he died his paents came acoss an audiotape of a song he had witten, entitled, "Danny, My Heat is Yous," which was about how he "felt he was destined to die and give his heat to someone. "The dono ecipient "Danny" of his heat, was an 18-yea-old gil, named Danielle. When she met the dono's paents, they played some of his music and she, despite neve having head the song, was able to complete the phases. A 29-yea-old lesbian and a fast food junkie eceived a heat fom a 19-yea-old woman vegetaian who was "man cazy." The ecipient epoted afte he opeation that meat made he sick and she was no longe attacted to women. If fact, she became engaged to may a man. Aside fom those included in the study, thee ae othe tansplant ecipients whose stoies ae woth mentioning, such as Claie Sylvia, a woman who eceived a heat-lung tansplant. In he book entitled, A Change of Heat: A Memoi, Ms. Sylvia descibes he own jouney fom being a healthy, active dance to becoming ill and eventually needing a heat tansplant. Afte the opeation, she epoted peculia changes like cavings fo bee and chicken nuggets, neithe of which she had a taste fo pio to the tansplant. She late discoveed that these wee favouites of he dono. She even leaned that he dono had chicken nuggets in his jacket pocket when he died in a motocycle accident. Anothe amazing stoy, epoted by Peasall, is that of an eight-yea-old gil who eceived the heat of a tenyea-old gil who had been mudeed. Afte the tansplant, the ecipient had hoifying nightmaes of a man mudeing he dono. The deams wee so taumatic that psychiatic help was sought. The gil's images wee so specific that the psychiatist and the mothe notified the police. Accoding to the psychiatist, "...using the desciption fom the little gil, they found the mudee. He was easily convicted with the evidence the patient povided. The time, weapon, place, clothes he woe, what the little gil he killed had said to him... eveything the little heat tansplant ecipient had epoted was completely accuate." (Paul Peasall, Gay E. Schwatz, Linda G. Russek, all PhDs, ae the authos of Ogan Tansplants and Cellula Memoies) Paye Manual Page 21

26 Iniquity

27 Iniquity Iniquity Contents: Page 1. Intoduction 2 2. The diffeence between Sin Tansgession and Iniquity 5 3. Things to look fo ae in ou lives: 6 4. Biblical Chaacteistics of Iniquity 8 5. People and incidents in the Bible affected by iniquity Iniquity and the Coss Dealing with iniquity Veses seeming to Deny Iniquity Othe veses on Iniquity Geek and Hebew 19 Note: Bible efeences in this section ae fom the Revised Standad Vesion, as this wite is too boke to affod a decent Concodance with a bucket load of diffeent vesions. Inteestingly, the NIV does away with the wod Iniquity, eplacing it with the geneic wod Sin. This totally loses the thead of the meaning. Paye Manual Page 1

28 Iniquity Iniquity 1. Intoduction Sanctification has two sides. While we ae positionally sanctified (justified) at convesion, it is also seen as an ongoing pocess wheeby we become moe Chist-like as time pogesses. It is God s will that we be sanctified (1 Cointhians 6:11; Hebews 10:10 as compaed to Romans 6:19,22; 1Thessalonians 4:3) Geneally, we believe that the biggest thing stopping us becoming moe Chist-like, is ou sin. Sin is the oot of ou poblems, and if we can stop sinning, we will be sanctified. This is tue to a point. We think that if we ty had not to sin, then we will be well on ou way in the pocess of sanctification. Theefoe to be fee of sin we must epent of ou sin, confess it to God, then choose to obey God s commandments, and not sin. Indeed, sciptue pesents many diectives fo the Chistian in the pocess of sanctification, including commandments to shun sin and wok at sanctification: Theefoe, since we ae suounded by so geat a cloud of witnesses, let us also lay aside evey weight, and sin which clings so closely, and let us un with peseveance the ace that is set befoe us - HEBREWS 12:1 (RSV) Let not sin theefoe eign in you motal bodies, to make you obey thei passions. Do not yield you membes to sin as instuments of wickedness, but yield youselves to God as men who have been bought fom death to life, and you membes to God as instuments of ighteousness. - ROMANS 6:12-13 (RSV) Shun immoality. Be angy but do not sin; do not let the sun go down on you ange You, theefoe, must be pefect, as you heavenly Fathe is pefect. And lead us not into temptation - 1 CORINTHIANS 6:18 (RSV) - EPHESIANS 4:26 (RSV) - MATTHEW 5:48 (RSV) - MATTHEW 6:13 (RSV) that they should epent and tun to God and pefom deeds wothy of thei epentance. - ACTS 26:20 (RSV) So faith by itself, if it has no woks, is dead. - JAMES 2:17 (RSV) No temptation has ovetaken you except such as is common to man. But God is faithful, who will not allow you to be tempted beyond what you ae able, But with the temptation will also make a way of escape, that you may be able to bea it. Theefoe, my beloved, flee fom idolaty. - 1 CORINTHIANS 10:13-14 (RSV) So thee is actually a place fo not putting oneself in the way of sin, esisting temptation and doing good woks. Fo many, thee ae aeas whee we egulaly and constantly stuggle; ange, gluttony, jealousy, dinking too much alcohol, gossiping, unfogiveness. These do not sound too heavy. How about sexual immoality, lust, ponogaphy (videos, magazines, intenet), incest, pedophilia, homosexuality, theft, bulimia, anoexia, dugs (pesciption o othewise). These might be the aeas in which we will epeatedly fall down. Fo some, thee is a sudden and God-given intevention and evelation at convesion that instantly changes them in many aeas. Fo most thee is no change. So we will confess, epent and ty eally had, and fail. And confess again. And epent again. And ty eally had again. And fail again. And the focus moves away fom the elationship with God, to not sinning. Paye Manual Page 2

29 Iniquity Thee ae thee common mistakes: Mistake 1. We have this mistaken belief that though stong will, detemination and self effot we will ovecome ou sin, and then walk in victoy. But thee seems to be dives pushing us to sin that cannot be ignoed and do not disappea, no matte how often we win o lose. They still diect us / daw us to sin in those aeas. We hope that somehow in confessing ou sin we will be fee fom the dives behind that aea of sin in futue. We long to view sin with the same evulsion that God sees all sin. We might find incest abhoent, fo example, yet ponogaphy has a daw-cad that we simply cannot ignoe. Some sins daw us and we epeatedly fail. Many will not get past this point, and, afte epeated failues in an aea, will give up on Chistianity. They wee pomised a God who had answes fo thei poblems. Sadly, those who did the pomising, often do not know how to find the answes themselves. Some will move the goal posts and classify thei sin as acceptable. Though much stetching and contoting, they will e-intepet the Bible to say it is ok to act that way. Some now say that the sin of Sodom and Gomoah was not showing hospitality to stanges! Many will simply hide thei sin and act as if it is not thee. In many instances, the aea of sin may not be a majo calamity, but the individual knows that it is an aea whee they and pehaps othes, know they ae weak. Mistake 2. Because of the on-going battle with sin, we mistakenly call abstinence victoy. Abstinence is not victoy, but meely a successful effot in contolled behavio. Much of what we demonstate as Chistian Victoy is little moe than contolled behavio, and what a non-chistian can do if he would just set his mind to it. This is not to belittle the effot, and success, of behavio contol. But behavio contol is not feedom. A homosexual who sees homosexuality as wong, might successfully esist temptation fo yeas, and not succumb, but undeneath he still knows what no-one else knows he is still a homosexual. Is this peson living in victoy? Of couse not! His so-called victoy is not maintenance fee. It takes a lot of effot to maintain his victoy. Fo the most pat we believe that it is impossible to ovecome sin by self effot, but since we have not found a moe effective means, we continue tying and failing. But if we believe that to walk in victoy means to ovecome sin, the battle must be fought. So we git ou teeth and continue tying. We have no option! Mistake 3 Those not sinning because they ae tying despeately had, and those not sinning because thee is no battle, both look the same to an outside. This simply fostes a false undestanding of spiitual and Chistian matuity. The poblem hee is that no-one can tell the diffeence between one who does not sin because they ae gitting thei teeth and tying despeately had, and one who does not sin because thee is no battle. They do not have to ty anymoe. Victoy is easy fo them. To the outside, though, both look identical. So in those aeas whee we ae continually challenged, we do whateve it takes to appea victoious. And if ou victoy is an ongoing and constant battle, then we hide it. All this self effot evolves into a false sense of spiitual matuity. If you look victoious, and pesent a victoious image, then you must be spiitual! We do this because we simply know of no othe way. Many chuches today do not teach how to set these captives tuly fee. As a esult, the people become pefomance oientated athe than feedom oientated. The new convet who comes to Chist, quickly leans fom the moe spiitual that to have poblems can get you ostacized and pushed aside. The spiitual one eceives a bette place. The new convet then leans to git thei teeth though labou-intensive victoy, and simply hide thei sin. They put on thei happy face and act a pat. Thee is little emphasis placed on whee the battle eally lays the mind. Jesus hit the nail on the head, when he said, You have head that it was said, 'You shall not commit adultey.' But I say to you that evey one who looks at a woman lustfully has aleady committed adultey with he in his heat. - MATTHEW 5:27-28 (RSV) The dive, hee, is lust, the esult of an iniquity. Lust becomes a pat of the peson s natue. Paye Manual Page 3

30 Iniquity Paul speaks of it: fo the weapons of ou wafae ae not of the flesh, but mighty befoe God to the casting down of stongholds, casting down imaginations, and evey high thing that is exalted against the knowledge of God, and binging evey thought into captivity to the obedience of Chist. - 2 CORINTHIANS 10:4-5 (RSV) It is inteesting that binging ou thoughts into captivity is mentioned in the same section as casting down stongholds. When we focus on outwad behaviou we wind up in legalism and self effot. This is no moe than what the Phaisees did. Self effot is not and neve was the means by which God intended us to ovecome sin and live victoiously. Paul said vey clealy that the Chistian walk was one of faith. We say that: fo without me [Chist] you can do nothing. - JOHN 15:5 (RSV) Then why all the blood, sweat and teas? Why the calluses fom laboious effot? Fo my yoke is easy, and my buden is light. - MATTHEW 11:30 (RSV) But they that wait upon the LORD shall enew thei stength; they shall mount up with wings as eagles; they shall un, and not be weay; and they shall walk, and not faint. - ISAIAH 40:31 (RSV) Fo many, if not most of us, this is simply not the case. We know of no othe way. But if thee wee some way of looking at the actual dives that push us to fail in these aeas, and a way given of dealing with those dives, then tue maintenance fee victoy might esult. Maintenance fee, in that feedom and victoy will be elatively easy to maintain. Pehaps then the yoke will tuly be easy, and the buden tuly light. So instead of focusing on the sin, we must look at the oot cause fo the stongholds o dives. In saying this, people cannot take the attitude that thei sin is not thei fault, that thee is a dive causing them to sin; they cannot help it, so they ae not to blame. God makes it abundantly clea that he will equie fom all of us accountability fo ou wods, thoughts and actions. It was not my fault will not cut it thee. Some of the causes fo these stongholds o dives ae: 1. Geneational sin / iniquity (see futhe) 2. Pesonal sin, paticulaly unfogiveness (Matt 6:15) 3. Ungodly soul ties (1 Sam 18:1; Gen 2:24; Mat 19:5-6; 1Co 6:16-17) 4. Cuses (both geneational and one s own) a. Gen 1:27 - We ae made in Gods image b. Gen 1:3,6,9,11 Gods wods have ceative powe c. Also, Gen 12:3; Ex 21:17, 22:28; Num 22:6; Deut 27:12-26; Pov 26:2; Matt 26:74 5. Ungodly vows (both geneational and one s own) (Deut 6:13, 10:20; Matt 5:33-37; James 5:12) 6. Cultual bondages 7. Physical acts caied out on o against youself, o in you pesence 8. Loss of contol ove one s body o mind 9. Anything that happens to us that causes an exteme emotional esponse 10. Cused objects 11. Deaths in the family whee pope buial sevices have not happened Etc, etc. Demonic attachments will often, and in some cases, always, esult fom these. This pat will look at No.1 above: geneational sin / iniquity. Paye Manual Page 4

31 Iniquity 2. The diffeence between Sin Tansgession and Iniquity The Bible declaes that all ae guilty of sin, and the soul that sins must die - spiitual, physical, and etenal death. We ae conceived in sin, bon in sin, and pactice sin daily. We commit sin, tansgession and iniquity. The bible speaks often of these thee. The LORD passed befoe him, and poclaimed, "The LORD, the LORD, a God meciful and gacious, slow to ange, and abounding in steadfast love and faithfulness, keeping steadfast love fo thousands, fogiving iniquity and tansgession and sin, but who will by no means clea the guilty, visiting the iniquity of the fathes upon the childen and the childen's childen, to the thid and the fouth geneation. - EXODUS.34:6-7 (RSV) Sin Sin is geneally efeed to as missing the mak. Among all these soldies thee wee seven hunded chosen men who wee left-handed, each of whom could sling a stone at a hai and not miss. - JUDGES 20:16 (NIV) The Hebew wod fo miss hee is sin. Geneally, sin is viewed in tems of any missing the mak. We aim to get it ight. We ty to do it to God s standad, but we fail. The mak is God s pefect standad. You, theefoe, must be pefect, as you heavenly Fathe is pefect. - MATTHEW 5:48 (RSV) While sin is the geneic tem unde which all wong-doing is gouped, geneally sin coves the aea of unintentional sin. This usually coves sins of omission athe than commission. It is missing the mak though eo o mistake. These ae one-time events. They ae misdeeds. They may be committed though ignoance, and do not have to be wilful. fo whateve does not poceed fom faith is sin. since all have sinned and fall shot of the gloy of God - ROMANS 14:23 (RSV) - ROMANS 3:23 (RSV) Tansgession We tansgess the law when we beak the law. We tansgess the law when we do 105kph in a 100kph zone. It may not be inheently evil, but we have boken the law nonetheless. A Biblical tansgession is when we beak God s law. Like the oad ules, when we beak them, we geneally do it knowingly. Tansgession is doing what God has said not to do. Geneally, we tansgess when we delibeately and wilfully choose not to do what God has equied. Wheeas sin implies missing the mak, even when we ty to do it ight, tansgession implies a positive beach, a ebellion. We often sin unknowingly. When we tansgess, we know we ae doing it and we know bette. As an example, God commanded the Isaelites not to seek guidance though mediums. If they then chose to do this, they tansgessed God s law. Let no one be found among you who sacifices his son o daughte in the fie, who pactices divination o socey, intepets omens, engages in witchcaft, o casts spells, o who is a medium o spiitist o who consults the dead. - DEUTERONOMY 18:10-11 (NIV) Inteestingly, the Isaelites tansgessed the law of God, because they had God s law. Gentiles could only sin as they did not have the law of God. Romans 4:5 points out that whee this is no law, thee is no tansgession. Paye Manual Page 5

32 Iniquity Iniquity Iniquity in the Old Testament is the Hebew wod avon which simply means peveseness o that something is bent, twisted, distoted o peveted. While sin and tansgession both descibe something we do, iniquity is a way of being. It is a behaviou patten. With iniquity, we may do wong, even when we want to do ight. Iniquity is a foce that compels ou will to sin. Iniquity is the twisted natue that lasts long afte the tansgession has been committed. This iniquity can be passed down though futue geneations, unless the iniquity itself is emoved. Iniquity affects the will and pesonality in such a way that each geneation has an inbed tendency to act in the same way as thei ancestos did. (This definition fom Victoy in the Battle By John Kowalczyk) As these definitions imply, sins and tansgessions ae committed but iniquity is caied, and often, if not usually, is the eason why the othes ae committed. Coespondingly, if the iniquity is emoved, then the majo eason why sins and tansgessions ae committed is emoved, too. This alone explains why Chistians continue to stuggle with committing the same sins and tansgessions fo yeas and yeas because the iniquity is still pending and is an open and viable foce compelling the peson to sin and tansgess. So sin is the act. Iniquity is the consequence. (fom Why should we think it stange that tansgessions might have consequences? In the physical wold, ou actions have consequences. If I wee to accidentally bun down you house, o un ove you cat, no amount of epentance will bing them back. I can say I am soy until I die, and they will not be bought back. You fogiveness will not change this. Similaly, evey sin befoe God can be fogiven, but the physical consequences (fo example, pegnancy) will still have to be outwoked. If I steal and ask God s fogiveness, I can expect him to wipe the slate clean, and foget the sin. This does not mean that the stolen popety immediately evets back to the owne. Why should it be any diffeent in the Spiit wold? Fo Chistians today, this bias will be handed down to ou childen, even afte we become Chistians! While fogiveness of sin is automatic at salvation, feedom fom iniquity is not. It must be pointed out that the bias o waping in ou natue is not sin. It is, though, when we succumb to it. Then, it is sin. A logical question to ask is, what sins cause iniquities? If we think of iniquities as a buising to ou spiits, we may not be fa fom the mak. If we knowingly and delibeately commit sin, it defiles o buises ou spiit, causing ou childen to be bon with the buising. It may be a elatively small sin such as jealousy, pide, laziness, envy o gluttony, but committed many times. It may be one gievous sin such adultey, witchcaft, mude, but committed once. Many small hits to ou spiit buise us just as effectively as one lage hit. The inheited buising will cause the childen to have a weakness in the same aea. The Bible, in the Old Testament, often efes to iniquity as both the sin which causes it, as well as the bias ceated and handed down. Wokes of iniquity (efeed to appoximately 20 times in the OT) ae people who pactice sins that cause a bias to be handed down though the geneations. They ae pobably also people who sin out of the inwad bias. So, sin is unintentional wong. Tansgession is intentional wong. Iniquity is the bias that is handed down. It is a lifestyle. Often, if not usually, iniquity is the eason why sins and, moe likely, tansgessions, ae committed. 3. Things to look fo in ou lives: (a) The main one to look fo is epeated ecuent pattens of sinful behaviou in past geneations. These ae the biases we spoke of ealie. Fo instance, sinful pattens such as incest, illegitimacy, homosexuality, othe sexual sins such as sexual immoality, lust, addiction to ponogaphy, and othes such as ange, gluttony, jealousy, alcoholism, gossiping, unfogiveness, pide, theft, bulimia, anoexia, dugs (pesciption o othewise), an appaent ability in occult aeas. And this is to name only a few. It must be said, too, that not all dives ae caused by geneational causes. Many will come fom expeiences in ou own past. One wite though, stated that 95% of his counseling has equied dealing with geneational iniquity. Whethe we like it o not, childen live with the fallout fom thei paents' sins. Paye Manual Page 6

33 Iniquity (b) Occult involvement is one iniquity that will always have some ongoing effect though the geneations. It is a violation of the fist commandment (Exodus 20:3), which comes with a waning in vese five against those who beak this commandment. you shall not bow down to them o seve them; fo I the LORD you God am a jealous God, visiting the iniquity of the fathes upon the childen to the thid and the fouth geneation of those who hate me - EXODUS 20:5 (RSV) If a peson tuns to mediums and wizads, playing the halot afte them, I will set my face against that peson, and will cut him off fom among his people. - LEVITICUS 20:6 (RSV) This cutting off may outwok in a numbe of ways: ealy death, financial failue, illness, accidents, o simply an inability to see o undestand the tuth of the gospel. This blindness can make it vey difficult to shae the gospel with these people. They will have a total blank spot when it comes to seeing the tuth. They may smile sweetly, and say they undestand the gospel, and even go to chuch. But something is missing! (c) Feemasony is a huge aea, and one that cannot be popely coveed hee. Put simply, Feemasons take oaths as they pogess though each level. When an oath is taken which is not in line with sciptue, that peson speaks an ungodly vow, which is in effect, a cuse. Again you have head that it was said to the men of old, 'You shall not swea falsely, but shall pefom to the Lod what you have swon.' But I say to you, Do not swea at all, eithe by heaven, fo it is the thone of God, o by the eath, fo it is his footstool, o by Jeusalem, fo it is the city of the geat King. And do not swea by you head, fo you cannot make one hai white o black. Let what you say be simply 'Yes' o 'No'; anything moe than this comes fom evil. - MATTHEW 5:33-37 (RSV) In Feemasony the negative esults of thei pomises ae spelt out in thei oaths. As they ae ungodly vows, the negative esults ae bought upon themselves and thei childen and following geneations. (d) People with labels. Many people have labels on them. Abuse Me, Bully Me, I m Available, Lose. We of couse do not physically see these labels, but they ae faily easily seen when we know what to look fo. (e) We can geneate ou own iniquities by choosing to act in a manne that is gievously sinful befoe God. Without Godly intevention, this will affect ou childen. (f) Although this is slightly outside the scope of this aticle, it must be noted that the sins of the paents can also cause geneational cuses God s judgment on the sins of paents and can be dealt with along the same lines as detailed late. (i) Physical ailments that ae a patten. Sicknesses that come down though the geneations might be an indicato of geneational iniquity. It should be pointed out, though, that not all geneational sickness equates to iniquity. And it seems that when it does, we ae to be as specific as possible in paye. Genealised payes usually do not wok. (ii) Lifestyle pattens that appea cused. Many times the actual poblem aea may not diectly indicate the actual aea of sin. Some of these indicatos might be pattens of ejection, divoce, miscaiages, ealy deaths, closed wombs, only male (o female) childen bon, dugs o alcohol, povety, accident pone, etc. All we can say hee is to seek God fo an answe as to the cause. (iii) Unnatual feas / phobias, compulsive behavious. (Unnatual feas / phobias: One list on the intenet listed 629 phobias. Examples of compulsive behavios: hoading, spending, saving, eating, not eating, washing, ove-abundance of cetain clothes o objects, ason, vandalism, tidiness, pefectionism, etc) Paye Manual Page 7

34 Iniquity Sometimes, iniquity is committed in seeming ignoance. Fo instance, playing with a Ouija boad may be seen as a fun past time, but God clealy states (Deuteonomy 18:10-12) that divination is an abomination to him. Ou mental attitude to that sin has nothing to do with the fact that thee ae consequences fo ou actions. Playing with the occult, no-matte how innocently, is gossly evil, it is pemeditated, and it is wickedness befoe God. We ae seeking answes fom souces othe than God (that is, Satan and his demons, o the dead), and as such is wilful defiance and ebellion against God. As stated ealie, it is a violation of the fist commandment. (Exodus 20:3 You shall have no othe gods befoe me. ) Believing that expeimenting with the occult is acceptable, is simila to believing that one can, with impunity, stand in font of an on-coming tuck on a highway. You beliefs ae ielevant. The consequences will be the same whethe you believe it o not. It is an iniquity. So We must be saved fom ou sins, and set fee fom the iniquities of ou paents 4. Biblical Chaacteistics of Iniquity (a) It was ecognised in the OT, in that thee was a sepaate sacifice fo iniquity, and fo sin (o tansgession ). And when he hath made an end of econciling the holy place, and the tabenacle of the congegation, and the alta, he shall bing the live goat: And Aaon shall lay both his hands upon the head of the live goat, and confess ove him all the iniquities of the childen of Isael, and all thei tansgessions in all thei sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wildeness: And the goat shall bea upon him all thei iniquities unto a land not inhabited: and he shall let go the goat in the wildeness. - LEVITICUS 16:20-22 (KJV) Notice that it is the tansgessions, the delibeate acts of disobedience which cause the iniquity, that ae being spoken of hee. Iniquity is the bent in ou natue, caused by tansgessions which ae sins. (b) It is a gievous and delibeate sin against God. Is not you wickedness geat? Thee is no end to you iniquities. - JOB 22:5 (RSV) Did not Achan the son of Zeah beak faith in the matte of the devoted things, and wath fell upon all the congegation of Isael? And he did not peish alone fo his iniquity. - JOSHUA 22:20 (RSV) Woe to him who builds a town with blood, and founds a city on iniquity! - HABAKKUK 2:12 (RSV) I am speaking in human tems, because of you natual limitations. Fo just as you once yielded you membes to impuity and to geate and geate iniquity, so now yield you membes to ighteousness fo sanctification. - ROMANS 6:19 (RSV) You shall have no othe gods befoe me. You shall not make fo youself a gaven image, o any likeness of anything that is in heaven above, o that is in the eath beneath, o that is in the wate unde the eath; you shall not bow down to them o seve them; fo I the LORD you God am a jealous God, visiting the iniquity of the fathes upon the childen to the thid and the fouth geneation of those who hate me Idolaty is an iniquity. - EXODUS 20:3-5 (RSV) (c) It was ecognised as affecting the geneations. God pomises in many places to visit iniquity down to the 3 d and 4 th geneation, (and pehaps beyond), and to visit the iniquity of illegitimacy down to the 10th geneation. Paye Manual Page 8

35 Iniquity you shall not bow down to them o seve them; fo I the LORD you God am a jealous God, visiting the iniquity of the fathes upon the childen to the thid and the fouth geneation of those who hate me - EXODUS 20:5 (RSV) The LORD passed befoe him, and poclaimed, "The LORD, the LORD, a God meciful and gacious, slow to ange, and abounding in steadfast love and faithfulness, keeping steadfast love fo thousands, fogiving iniquity and tansgession and sin, but who will by no means clea the guilty, visiting the iniquity of the fathes upon the childen and the childen's childen, to the thid and the fouth geneation. - EXODUS 34:6-7 (RSV) The LORD is slow to ange, and abounding in steadfast love, fogiving iniquity and tansgession, but he will by no means clea the guilty, visiting the iniquity of fathes upon childen, upon the thid and upon the fouth geneation. - NUMBERS 14:18 (RSV) You shall not make fo youself a gaven image, o any likeness of anything that is in heaven above, o that is on the eath beneath, o that is in the wate unde the eath; you shall not bow down to them o seve them; fo I the LORD you God am a jealous God, visiting the iniquity of the fathes upon the childen to the thid and fouth geneation of those who hate me - DEUTERONOMY 5:8-9 (RSV) Blessed is the man to whom the LORD imputes no iniquity, and in whose spiit thee is no deceit. That is, blessed is he who has not been affected by thei paents iniquities. - PSALMS 32:2 (RSV) Do not emembe against us the iniquities of ou foefathes; let thy compassion come speedily to meet us, fo we ae bought vey low. - PSALMS 79:8 (RSV) No bastad shall ente the assembly of the LORD; even to the tenth geneation none of his descendants shall ente the assembly of the LORD. - DEUTERONOMY 23:2 (RSV) Some sins listed in the OT wee too appalling to allow the pepetato to live. God did gade sin. While any and all sin takes one away fom the pesence of God, he makes it quite clea that he viewed some sins as being paticulaly abhoent. Some sins only equied a small sacifice o offeing, while othes equied a lage sacifice. Some sins even equied the death penalty. It would seem that, had these people lived, the effects of thei iniquity down though thei geneations would have been cataclysmic to the Isaelites. Had each geneation been allowed to inheit the nomal effects of the iniquity, and einfoce the iniquity by evelling in the sin themselves, the compounding effect would have seen the nation apidly degeneate to an extemely wicked and ungodly level. This is pobably what happened to Sodom and Gomoah. Remembeing that illegitimacy has an ongoing effect fo 10 geneations (last efeence above), pehaps the iniquities that equied the death penalty might have had an ongoing effect longe than 10 geneations, if the people who committed them had been allowed to live. (d) It affects ou natue. That is, it ceates the dives in ou lives: Fo you iniquity teaches you mouth, and you choose the tongue of the cafty. - JOB 15:5 (RSV) Hide thy face fom my sins, and blot out all my iniquities. Ceate in me a clean heat, O God, and put a new and ight spiit within me. - PSALMS 51:9-10 (RSV) Keep steady my steps accoding to thy pomise, and let no iniquity get dominion ove me. - PSALMS 119:133 (RSV) The iniquities of the wicked ensnae him, and he is caught in the toils of his sin. He dies fo lack of discipline, and because of his geat folly he is lost. - PROVERBS 5:22-23 (RSV) Paye Manual Page 9

36 Iniquity You have head that it was said, 'You shall not commit adultey.' But I say to you that evey one who looks at a woman lustfully has aleady committed adultey with he in his heat. - MATTHEW 5:27-28 (RSV) The dive, Jesus says, is lust, an iniquity. One aspect of the peson s natue is lust (among pehaps othe things). You have head that it was said to the men of old, 'You shall not kill; and whoeve kills shall be liable to judgment.' But I say to you that evey one who is angy with his bothe shall be liable to judgment; whoeve insults his bothe shall be liable to the council, and whoeve says, 'You fool!' shall be liable to the hell of fie. - MATTHEW 5:21-22 (RSV) The dive is ange, the esult of an iniquity. The peson s natue has ange. (e) It is a biblical law of sowing and eaping. It is a law that was oiginally meant fo good, that we inheit geneational blessing. But this can also apply to the geneational cusing. And if in spite of this you will not heaken to me, but walk contay to me, then I will walk contay to you in fuy, and chastise you myself sevenfold fo you sins. You shall eat the flesh of you sons, and you shall eat the flesh of you daughtes. And I will destoy you high places, and cut down you incense altas, and cast you dead bodies upon the dead bodies of you idols; and my soul will abho you. And I will lay you cities waste, and will make you sanctuaies desolate, and I will not smell you pleasing odous. And I will devastate the land, so that you enemies who settle in it shall be astonished at it "But if they confess thei iniquity and the iniquity of thei fathes in thei teachey which they committed against me, and also in walking contay to me, so that I walked contay to them and bought them into the land of thei enemies; if then thei uncicumcised heat is humbled and they make amends fo thei iniquity; then I will emembe my covenant with Jacob, and I will emembe my covenant with Isaac and my covenant with Abaham, and I will emembe the land. - LEVITICUS 26:27-42 (RSV) Fo he who sows to his own flesh will fom the flesh eap couption; but he who sows to the Spiit will fom the Spiit eap etenal life. - GALATIANS 6:8 (RSV) We ae pefectly willing to accept the blessings fom ou paents and thei paents. And not only the spiitual ones eithe! All good things aound us ae pimaily due to ou paents - ou money, ou lifestyle, the ease and quality of life. These we enjoy unmeited. Can we say that it is fai to enjoy these blessings, yet unfai if we eap fom thei sins? It is not an accident that the so called Westen counties ae the wealthy ones. These ae the counties that have based thei national identity on the Chistian God. Now look at the counties classified as Thid Wold. Have you eve wondeed why they stuggle so much, just to keep thei heads above wate? They stuggle even to feed the people. How many of these have had as thei foundation, Chistian pinciples and the Chistian God? Look also at what is happening to those Westen counties that ae intent on deleting all efeence to God fom thei way of life. Thee seems to be a slow withdawal of God s blessing. The things that ae valued - secuity, pospeity, abundance in eveything, inceasing GNP, low national debt, high agicultual poductivity - some of these ae slipping away as all efeence to God is actively emoved fom schools, wok-places, politics, and lives. 5. People and incidents in the Bible affected by iniquity (a) Some OT people who showed inheited sinful ways: (i) King David was the fouth geneation fom Rahab the postitute. (Matthew 1:5-6 Salmon and Rahab poduced Boaz. Boaz was the fathe of Obed. Obed was the fathe of Jesse, and Jesse was the fathe of David.) If thee was a sexual sin associated with Rahab, and thee pobably was, he being a halot, then it was vey likely handed down, einfoced, and handed on to David. Without a doubt Paye Manual Page 10

37 Iniquity David had a poblem with women. His affai with Bathsheba was clea evidence of this. Solomon was the esult, and his poblem with women is well known. (Read also 2 Samuel 2:2, & 5:13) Wash me thooughly fom my iniquity, and cleanse me fom my sin! Behold, I was bought foth in iniquity, and in sin did my mothe conceive me... Ceate in me a clean heat, O God, and put a new and ight spiit within me. -PSALMS 51:2F (RSV) David ecognises in Psalm 51 that he is motivated by iniquity, and that he was actually conceived in iniquity. He asks God, not only to cleanse him of his sin, but to put a new and ight spiit within him. That is, to change his motivation in this aea. David was also the tenth geneation fom Judah, one of the sons of Jacob. In Genesis 38, Judah popositioned his daughte-in-law, thinking he to be a postitute, and she became pegnant as a esult. This iniquity, even though it is ten geneations old, may have had an influence on King David. Most do not ealise that David had at least nine wives and ten concubines. David fist maied Michal the daughte of Saul (I Samuel 18:27), Ahinoam of Jezeel (1 Samuel 25:43), then Abigail (1 Samuel 25:39), Maachah, Haggith, Abital, Egalah, Bathshua (1 Chonicles 3:2-5), and Bathsheba (2 Samuel 11:27). David also had at least ten concubines (2 Samuel 15:16). We also see this iniquity of lust being passed on to the next geneation. Amnon, the son of David, aped his siste, Tama (2 Samuel 13:1-15). And Absalom aped King David s concubines in the sight of all Isael (2 Samuel 16:22). And, of couse, then thee was Solomon. (ii) Solomon inheited David s poblem with women. He had seven hunded wives, pincesses, and thee hunded concubines; and his wives tuned away his heat. (1 Kings 11:3 RSV) (iii) Noah s youngest son Ham, in Gen 9:20f saw his fathe s nakedness. Whateve it was that happened, it was clealy of a sexual natue. While many believe that Noah simply cused Ham s descendants though Ham s youngest son Canaan, when looked at fom the viewpoint of it being an iniquity, Noah may have been simply stating, what was to him, the obvious: the iniquity would be felt by Ham s son Canaan, and his descendants. Canaan would be a slave to Ham s bothes. he [Noah] said, "Cused be Canaan; a slave of slaves shall he be to his bothes." He also said, Blessed by the LORD my God be Shem; and let Canaan be his slave. God enlage Japheth, and let him dwell in the tents of Shem; and let Canaan be his slave. - GENESIS 9:25-27 (RSV) The sons of Ham: Cush, Egypt, Put, and Canaan. - GENESIS 10:6 (RSV) (iv) It is inteesting that Abaham was devious about who his wife was, not once, but twice! Once in Genesis 12:14 in Egypt. The second time it was to king Abimelech in Genesis 20:2f. Now look at Genesis 26:8f. It is vey inteesting to note that Isaac used the same ploy with his wife, and to the same king! Abaham and Isaac s deviousness and dishonesty, it seemed, was also handed down to Jacob. Jacob was a mommy s boy who did not like had wok. He was not his fathe s favouite. He was also wily and devious. In fact his name meant supplante. He cheated his bothe of his fathe s blessing, with the full suppot of his mothe. Jacob s childen wee devious. (They wee bon befoe Jacob had his encounte with God) They sold Joseph into slavey and lied to thei fathe, implying he had died. (To get some idea of the gavity of this, imagine selling you bothe / siste as a slave, then lying to you paents and the authoities on what had happened to them. How big an act of teachey does this feel?) Joseph also was no saint, in that he flaunted his imagined supeioity in the face of his bothes. Joseph appeas like a cabon copy of his fathe s younge life, in that he was not out looking afte the sheep, but swanning aound doing little of the had wok. How like his fathe! Paye Manual Page 11

38 Iniquity (b) Paticulaly impotant, iniquity is also found in the NT: (i) Simon the Socee But thee was a man named Simon who had peviously pacticed magic in the city and amazed the nation of Samaia, saying that he himself was somebody geat They all gave heed to him, fom the least to the geatest, saying, "This man is that powe of God which is called Geat." And they gave heed to him, because fo a long time he had amazed them with his magic. But when they believed Philip as he peached good news about the kingdom of God and the name of Jesus Chist, they wee baptized, both men and women. Even Simon himself believed, and afte being baptized he continued with Philip. And seeing signs and geat miacles pefomed, he was amazed. Now when the apostles at Jeusalem head that Samaia had eceived the wod of God, they sent to them Pete and John, who came down and payed fo them that they might eceive the Holy Spiit; fo it had not yet fallen on any of them, but they had only been baptized in the name of the Lod Jesus. Then they laid thei hands on them and they eceived the Holy Spiit. Now when Simon saw that the Spiit was given though the laying on of the apostles' hands, he offeed them money, saying, "Give me also this powe, that any one on whom I lay my hands may eceive the Holy Spiit. But Pete said to him, "You silve peish with you, because you thought you could obtain the gift of God with money! You have neithe pat no lot in this matte, fo you heat is not ight befoe God. Repent theefoe of this wickedness of yous, and pay to the Lod that, if possible, the intent of you heat may be fogiven you. Fo I see that you ae in the gall of bitteness and in the bond of iniquity. And Simon answeed, Pay fo me to the Lod, that nothing of what you have said may come upon me. - ACTS 8:9-24 (RSV) Acts 8:9-24 makes it clea that Simon the socee: (a) was a Chistian, (b) was baptised, and (c) still had iniquity poblems. (ii) So when Pilate saw that he was gaining nothing, but athe that a iot was beginning, he took wate and washed his hands befoe the cowd, saying, I am innocent of this man's blood; see to it youselves. And all the people answeed, His blood be on us and on ou childen! - MATTHEW 27:24 (RSV) This appeas to have been an iniquity that affects moe than fou geneations. Many Jews today have appaently gained a significant measue of feedom fom paying though this iniquity. (iii) And his disciples asked him, Rabbi, who sinned, this man o his paents, that he was bon blind? Jesus answeed, It was not that this man sinned, o his paents, but that the woks of God might be made manifest in him. - JOHN 9:2 (RSV) Many will intepet this vese in the context of an old fashioned people who had no idea that diseases ae caused by viuses and bacteia. Remembe, though, that if the concept of Iniquity is coect, then the vese demonstates a geate undestanding than we cuently have. And incidentally, this vese opens up the whole aea of iniquity to inheited sickness also. Paye Manual Page 12

39 Iniquity (iv) The disciple Judas Iscaiot was spoken of pophetically in Psalm 109. Appoint a wicked man against him; let an accuse bing him to tial. When he is tied, let him come foth guilty; let his paye be counted as sin! May his days be few; may anothe seize his goods! May his childen be fatheless, and his wife a widow! May his childen wande about and beg; may they be diven out of the uins they inhabit! May the cedito seize all that he has; may stanges plunde the fuits of his toil! Let thee be none to extend kindness to him, no any to pity his fatheless childen! May his posteity be cut off; may his name be blotted out in the second geneation! May the iniquity of his fathes be emembeed befoe the LORD, and let not the sin of his mothe be blotted out! Let them be befoe the LORD continually; and may his memoy be cut off fom the eath! Fo he did not emembe to show kindness, but pusued the poo and needy and the bokenheated to thei death. - PSALMS 109:6-16 (RSV) The sin of his paent was that they did not show kindness to the poo. They pusued the poo and needy to thei death. The outwoking came in Judas, who was moe concened about money than Jesus. (v) but each peson is tempted when he is lued and enticed by his own desie. Then desie when it has conceived gives bith to sin; and sin when it is full-gown bings foth death. - JAMES 1:14-15 (RSV) This desie may be the peson s natue, o a dive. That is, an iniquity. (vi) If we confess ou sins, he is faithful and just, and will fogive ou sins and cleanse us fom all unighteousness. -1JOHN 1:9 (RSV) This vese has taditionally been seen as a commendation fo continually seeking afte fogiveness fo ou sins. Keep shot accounts we ae told. Recognise you shotcomings. The poblem hee is that if we must continue epentance fo fogiveness, then if we die befoe epenting, then we cannot be saved. While this obvious hole is seen and ecognised, because the vese says to do it, we ae encouaged to continue epenting. This, people ague, is to keep us humble, and in ecognition of what God has done though Jesus Chist. The Geek wod fo unighteousness (adikia), the last wod in this vese, occus 13 times in the New Testament. Five of those times it is tanslated as iniquity. If the wod iniquity is put in place of unighteousness, then the vese eads: If we confess ou sins, he is faithful and just, and will fogive ou sins and cleanse us fom all iniquity With what we know of iniquity, the vese now begins to make sense. We ae to confess ou sins with a view to getting fee of the consequences of iniquity. (vii) And as I may so say, Levi also, who eceiveth tithes, paid tithes in Abaham. Fo he was yet in the loins of his fathe, when Melchizedek met him. - HEBREWS 7:9-10 The wite of Hebews says that Levi paid tithes to Melchizedek while in the loins of his geat gandfathe Abaham. It must also follow that the actions of Abaham (and Isaac and Jacob) wee just as much the actions of Levi, whateve those actions wee. So when Abaham sinned, Levi effectively sinned also. And the effects of that sin will be felt just as much by Levi as by Abaham. (viii) Aftewad Jesus findeth him in the temple, and said unto him, Behold, thou at made whole: sin no moe, lest a wose thing come unto thee. - JOHN 5:14 Jesus makes it clea that one outwoking of sin is sickness. While this is not a bias to sin, as is common in a geneational iniquity, it is an effect of sin. In this case it is a legitimate cuse a God-odained cuse of sickness as a esult of some gievous sin. Most likely something would have been handed down to his childen had not Jesus intevened. Paye Manual Page 13

40 Iniquity 6. Iniquity and the Coss So, in ou attempts to get fee fom these biases o dives, why doesn t paye wok? Geneally the poblem is that we ae not paying coectly. Anything we ask that is not God s will, he will simply ignoe. It is simila to asking God to make us win Lotto when we ae out of wok, when sciptually, we should be asking fo a job (2 Thessalonians 3:10 if any will not wok neithe let him eat). To pay fo Aunt Maude s death so we can inheit he money, is clealy unsciptual also, and God will ignoe it. You ask and do not eceive, because you ask wongly, to spend it on you passions. - JAMES 4:3 (RSV) And this is the confidence that we have towad him, that if we ask anything accoding to his will he heas us. And if we know that he heas us in whateve we ask, we know that we have the equests that we have asked of him. - 1 JOHN 5:14-15 (RSV) The bottom line is that many believe that iniquities wee dealt with automatically when we wee saved. What, then, is automatically confeed at salvation, and what is not? It is easie initially, to look at what is not automatic at salvation. Is healing an utomatic pat of salvation? Afte all, Isaiah 53:5 says, and with his stipes we ae healed. Because fo many people, these things do not fit into thei theology, they will intepet this vese as us being healed spiitually. But if physical healing is possible, then it must be a pat of the wok of the coss. And logic says that it is obviously not automatic at salvation. Both Paul and Pete healed people (Acts 5:15, 19:11-12, 28:8). If healing was automatic in the atonement, thee would be no need fo hospitals; just convet em! And pehaps, then, we would not die, fo we would be continually healed! The fact that thee ae gifts of healing also indicates a need fo healing sepaate to salvation. James 5:14 makes it clea that if any ae sick, they ae to call fo the eldes. These ae Chistians that he is talking to. So if healing is in the atonement, it is not automatic. It has to be found o sought sepaate to salvation. Ceation, also, was not automatically set fee fom its bondage to decay, as Romans states. So, clealy, some things ae not automatic at salvation. Fo healing, say, it can be sought sepaate to salvation. What then, comes automatically with salvation? Pete s semon in Acts: And Pete said to them, "Repent, and be baptized evey one of you in the name of Jesus Chist fo the fogiveness of you sins; and you shall eceive the gift of the Holy Spiit. - ACTS 2:38 (RSV) Repent theefoe, and tun again, that you sins may be blotted out, that times of efeshing may come fom the pesence of the Lod, - ACTS 3:19 (RSV) Fogiveness of sins is clealy automatic at salvation. Nothing is mentioned about anything else. What aspect of the coss dealt with fogiveness of sins? Indeed, can we even divide the Coss into aspects? Indeed, unde the law almost eveything is puified with blood, and without the shedding of blood thee is no fogiveness of sins. - HEBREWS 9:22 (RSV) fo this is my blood of the covenant, which is poued out fo many fo the fogiveness of sins. - MATTHEW 26:28 (RSV) To deal with sins seems only to have equied Jesus to shed his blood. This he did on the coss when the spea was thust in his side. Paye Manual Page 14

41 Iniquity Why then, did Jesus have to go though the agony of totue pio to and on the coss? Afte all, he shed his blood on the coss. Was that not enough? Clealy, Jesus not only shed his blood, but suffeed enomously pio to his death. What else was dealt with in this suffeing? But he was wounded fo ou tansgessions, he was buised fo ou iniquities; upon him was the chastisement that made us whole, and with his stipes we ae healed. All we like sheep have gone astay; we have tuned evey one to his own way; and the LORD has laid on him the iniquity of us all. - ISAIAH 53:5-6 (RSV) Fo the ceation waits with eage longing fo the evealing of the sons of God; fo the ceation was subjected to futility, not of its own will but by the will of him who subjected it in hope; because the ceation itself will be set fee fom its bondage to decay and obtain the gloious libety of the childen of God. We know that the whole ceation has been goaning in tavail togethe until now; and not only the ceation, but we ouselves, who have the fist fuits of the Spiit, goan inwadly as we wait fo adoption as sons, the edemption of ou bodies. - ROMANS 8:19-23 (RSV) his body shall not emain all night upon the tee, but you shall buy him the same day, fo a hanged man is accused by God; you shall not defile you land which the LORD you God gives you fo an inheitance. - DEUTERONOMY 21:23 (RSV) It seems that Jesus not only shed his blood fo ou tansgessions (sins), but had to endue the suffeing to deal with cuses, iniquities, healing, ceation, and new bodies. While many of us deam of the new body, clealy new bodies ae not an automatic pat salvation. The only thing that appeas automatic is fogiveness of sin (tansgessions). It seems that the on-going effect of gievous sins (iniquities) down though the geneations is one of those aeas that must be dealt with sepaately to salvation. 7. Dealing with iniquity How do we deal with Iniquity? Just as thee is no clea way set out in sciptue to get saved, evangelise o baptise people, so too thee is not a set way to pay about iniquity. Some veses that addess feedom fom iniquity ae: (a) Confession of iniquity thei own and thei fathes. And those of you that ae left shall pine away in you enemies' lands because of thei iniquity; and also because of the iniquities of thei fathes they shall pine away like them. "But if they confess thei iniquity and the iniquity of thei fathes in thei teachey which they committed against me, and also in walking contay to me, so that I walked contay to them and bought them into the land of thei enemies; if then thei uncicumcised heat is humbled and they make amends fo thei iniquity; then I will emembe my covenant with Jacob, and I will emembe my covenant with Isaac and my covenant with Abaham, and I will emembe the land. - LEVITICUS 26:39-42 (RSV) We acknowledge ou wickedness, O LORD, and the iniquity of ou fathes, fo we have sinned against thee. - JEREMIAH 14:20 (RSV) Now on the twenty-fouth day of this month the people of Isael wee assembled with fasting and in sackcloth, and with eath upon thei heads. And the Isaelites sepaated themselves fom all foeignes, and stood and confessed thei sins and the iniquities of thei fathes. - NEHEMIAH 9:1 (RSV) I acknowledged my sin to thee, and I did not hide my iniquity; I said, "I will confess my tansgessions to the LORD"; then thou didst fogive the guilt of my sin. - PSALMS 32:5 (RSV) I confess my iniquity, I am soy fo my sin. - PSALMS 38:18 (RSV) Paye Manual Page 15

42 Iniquity (b) Daniel pays fo fogiveness fo the iniquities of his fathes. In the fist yea of Daius the son of Ahasueus, by bith a Mede, who became king ove the ealm of the Chaldeans in the fist yea of his eign, I, Daniel, peceived in the books the numbe of yeas which, accoding to the wod of the LORD to Jeemiah the pophet, must pass befoe the end of the desolations of Jeusalem, namely, seventy yeas. Then I tuned my face to the Lod God, seeking him by paye and supplications with fasting and sackcloth and ashes. I payed to the LORD my God and made confession, saying, O Lod, the geat and teible God, who keepest covenant and steadfast love with those who love him and keep his commandments, we have sinned and done wong and acted wickedly and ebelled, tuning aside fom thy commandments and odinances; we have not listened to thy sevants the pophets, who spoke in thy name to ou kings, ou pinces, and ou fathes, and to all the people of the land. To thee, O Lod, belongs ighteousness, but to us confusion of face, as at this day, to the men of Judah, to the inhabitants of Jeusalem, and to all Isael, those that ae nea and those that ae fa away, in all the lands to which thou hast diven them, because of the teachey which they have committed against thee. To us, O Lod, belongs confusion of face, to ou kings, to ou pinces, and to ou fathes, because we have sinned against thee. To the Lod ou God belong mecy and fogiveness; because we have ebelled against him, and have not obeyed the voice of the LORD ou God by following his laws, which he set befoe us by his sevants the pophets. All Isael has tansgessed thy law and tuned aside, efusing to obey thy voice. And the cuse and oath which ae witten in the law of Moses the sevant of God have been poued out upon us, because we have sinned against him. He has confimed his wods, which he spoke against us and against ou ules who uled us, by binging upon us a geat calamity; fo unde the whole heaven thee has not been done the like of what has been done against Jeusalem. As it is witten in the law of Moses, all this calamity has come upon us, yet we have not enteated the favo of the LORD ou God, tuning fom ou iniquities and giving heed to thy tuth. Theefoe the LORD has kept eady the calamity and has bought it upon us; fo the LORD ou God is ighteous in all the woks which he has done, and we have not obeyed his voice. And now, O Lod ou God, who didst bing thy people out of the land of Egypt with a mighty hand, and hast made thee a name, as at this day, we have sinned, we have done wickedly. O Lod, accoding to all thy ighteous acts, let thy ange and thy wath tun away fom thy city Jeusalem, thy holy hill; because fo ou sins, and fo the iniquities of ou fathes, Jeusalem and thy people have become a bywod among all who ae ound about us. Now theefoe, O ou God, heaken to the paye of thy sevant and to his supplications, and fo thy own sake, O Lod, cause thy face to shine upon thy sanctuay, which is desolate. O my God, incline thy ea and hea; open thy eyes and behold ou desolations, and the city which is called by thy name; fo we do not pesent ou supplications befoe thee on the gound of ou ighteousness, but on the gound of thy geat mecy. O LORD, hea; O LORD, fogive; O LORD, give heed and act; delay not, fo thy own sake, O my God, because thy city and thy people ae called by thy name. - DANIEL 9:1-19 (RSV) To be fee of the effects of iniquities, it appeas that we must own ou ancesto s sin, confess the sin, and ask fogiveness fo the sin. We must also do the same fo ou own involvement in these aeas. Some may question the need to ask fo fogiveness fo sins that ae supposedly aleady fogiven at ou convesion. Thee might be anothe way to deal with this othe than that above, but the OT veses ask that the people confess thei iniquity and the iniquity of thei fathes (Leviticus 26:40 Paye Manual Page 16

43 Iniquity RSV). Also, the NT asks us to confess sins to God. If we confess ou sins, he is faithful and just, and will fogive ou sins, and cleanse us fom all unighteousness. (1 John 1:9 RSV) While thee is pobably valid gounds fo not actually asking fo fogiveness fo the sins we have committed, it seems easiest to deal with the sins fom a fogiveness aspect, and also deal with the consequences (iniquities) also. Othe notes on Iniquity: 8. Veses seeming to deny iniquity (a) The wod of the LORD came to me again: What do you mean by epeating this poveb concening the land of Isael, 'The fathes have eaten sou gapes, and the childen's teeth ae set on edge'? As I live, says the Lod GOD, this poveb shall no moe be used by you in Isael. Behold, all souls ae mine; the soul of the fathe as well as the soul of the son is mine: the soul that sins shall die. Read the est of this chapte to get the full impact. - EZEKIEL 18:1F (RSV) In those days they shall no longe say: The fathes have eaten sou gapes, and the childen's teeth ae set on edge. But evey one shall die fo his own sin; each man who eats sou gapes, his teeth shall be set on edge. - JEREMIAH 31:29-30 (RSV) While Jeemiah 31:29 is meely a efeence to this saying, Ezekiel 18 spells it out in detail. It seems that the Isaelites had come to believe that the childen would be esponsible fo and must bea God s punishment death - fo thei paent s sin. We need to have a clea undestanding on the diffeence between God s ighteous and final judgement on a peson s sin, and the consequences of iniquity being handed down though the geneations. Both appea to be punishment. But thee is a distinct diffeence. Evey man, women o child, God quite plainly says, will eceive thei final ewad o punishment befoe him fo thei own actions. (18:20 The soul who sins shall die. The son shall not bea the guilt of the fathe, no the fathe bea the guilt of the son ). In othe wods, God has efuted the chage that the childen eceive God s ultimate punishment fo thei paent s actions. To inheit a bent aow that cannot hit the mak, no-matte how had one ties, is diffeent fom beaing the esponsibility, guilt and God s judgement of death fo the paent s sin. Inheiting a bias towads an ungodly esponse, of itself, is not sin. Responding to that bias in an ungodly way, though, is sin. And fo thei own esponse only, each peson will answe to God. Now, if the son o daughte commits sin, Ezekiel 18 tells us that they will bea thei own guilt, and thus be punished but fo thei sins only. (b) Theefoe, if anyone is in Chist he is a new ceation, the old has passed away, behold all things have become new. - 2 CORINTHIANS 5:17 (RSV) This has been taught in many chuches, without identifying exactly what has become new. We ae ti-patite beings. That is, we ae body, soul and spiit. So is Paul saying hee that all things ae new fo ou spiit, o ou soul, o ou body? O all thee? Note that this comes afte 2 Cointhians 4:16 which says that the inwad man is being enewed day by day. So clealy Paul is not efeing to this inwad man in 5:17. Paul, in Ephesians also states: And: Put off you old natue which belongs to you fome manne of life and is coupt though deceitful lusts, and be enewed in the spiit of you minds, and put on the new natue, ceated afte the likeness of God in tue ighteousness and holiness. - EPHESIANS 4:22-24 (RSV) Do not be confomed to this wold but be tansfomed by the enewal of you mind - ROMANS 12:2 (RSV) So ou minds, ou wills, and ou emotions ae in a state of being enewed. They ae not thee yet. Paye Manual Page 17

44 Iniquity So when Paul says that all things have become new he is not efeing to ou body o ou soul. He is efeing to ou spiit, which now has the Holy Spiit dwelling within (See Romans 8:10, 16). We ae new ceations in ou spiit, as now the Holy Spiit has taken up esidence. We ae not new ceations in ou mind. This equies the pocess of sanctification. (c) Anothe vese is often mentioned, fogetting what lies behind and staining fowad to what lies ahead, I pess on towad the goal fo the pize of the upwad call of God in Chist Jesus. - PHILIPPIANS 3:13 (RSV) So, appaently, we ae to foget what is past and pess on Paul, howeve, is not speaking hee of his past whee he succumbed to the depths of sin and depavity. He is talking hee of his past whee he succeeded. In the wold he was counted a geat man. In Chist, this counted fo naught. So, ignoing the appaent successes of his past, he pesses on towads his goal. It is incoect to use this vese to tell someone bound in iniquity and failue, to foget the past and pess on (d) No temptation has ovetaken you that is not common to man. God is faithful, and he will not let you be tempted beyond you stength, but with the temptation will also povide the way of escape, that you may be able to endue it. - 1 CORINTHIANS 10:13 (RSV) This passage does not negate the effects of iniquity. Each individual will ultimately have to answe to God fo evey thought, wod and action. No matte how had the temptation is to endue, we ae given a way of escape that allows us to choose. We, individually, choose eithe to sin, o not to sin. (e) So if the Son shall make you fee, you will be fee indeed. - JOHN 8:36 (RSV) This vese is easy to quote out of context, fo two veses befoe, Jesus says that, Eveyone who pactices sin is a slave of sin. Ask anyone in the Chuch whethe Chistians will o can pactice sin, and if they ae honest, they will admit that they do. Logically then, the Son has not set them fee! 9. Some othe veses that speak of iniquity I confess my iniquity, I am soy fo my sin. - PSALMS 38:18 (RSV) The fool says in his heat, "Thee is no God." They ae coupt, doing abominable iniquity; thee is none that does good. - PSALMS 53:1 (RSV) Thou didst fogive the iniquity of thy people; thou didst padon all thei sin. - PSALMS 85:2 (RSV) But the LORD has become my stonghold, and my God the ock of my efuge. He will bing back on them thei iniquity and wipe them out fo thei wickedness; the LORD ou God will wipe them out. - PSALMS 94:22-23 (RSV) who fogives all you iniquity, who heals all you diseases - PSALMS 103:3 (RSV) Both we and ou fathes have sinned; we have committed iniquity, we have done wickedly. - PSALMS 106:6 (RSV) May the iniquity of his fathes be emembeed befoe the LORD, and let not the sin of his mothe be blotted out! - PSALMS 109:14 (RSV) Ah, sinful nation, a people laden with iniquity, offsping of evildoes, sons who deal couptly! They have fosaken the LORD, they have despised the Holy One of Isael, they ae uttely estanged. - ISAIAH 1:4 (RSV) Paye Manual Page 18

45 Iniquity Fo behold, the LORD is coming foth out of his place to punish the inhabitants of the eath fo thei iniquity, and the eath will disclose the blood shed upon he, and will no moe cove he slain. - ISAIAH 26:21 (RSV) Fo the fool speaks folly, and his mind plots iniquity: to pactice ungodliness, to utte eo concening the LORD, to leave the caving of the hungy unsatisfied, and to depive the thisty of dink. - ISAIAH 32:6 (RSV) Behold, the Lod's hand is not shotened, that it cannot save, o his ea dull, that it cannot hea; but you iniquities have made a sepaation between you and you God, and you sins have hid his face fom you so that he does not hea. Fo you hands ae defiled with blood and you finges with iniquity; you lips have spoken lies, you tongue muttes wickedness. No one entes suit justly, no one goes to law honestly; they ely on empty pleas, they speak lies, they conceive mischief and bing foth iniquity. They hatch addes' eggs, they weave the spide's web; he who eats thei eggs dies, and fom one which is cushed a vipe is hatched. Thei webs will not seve as clothing; men will not cove themselves with what they make. Thei woks ae woks of iniquity, and deeds of violence ae in thei hands. Thei feet un to evil, and they make haste to shed innocent blood; thei thoughts ae thoughts of iniquity, desolation and destuction ae in thei highways - ISAIAH 59:1-7 (RSV) Behold, it is witten befoe me: I will not keep silent, but I will epay, yea, I will epay into thei bosom thei iniquities and thei fathes' iniquities togethe, says the LORD; because they buned incense upon the mountains and eviled me upon the hills, I will measue into thei bosom payment fo thei fome doings. - ISAIAH 65:6-7 (RSV) They have tuned back to the iniquities of thei foefathes, who efused to hea my wods; they have gone afte othe gods to seve them; the house of Isael and the house of Judah have boken my covenant which I made with thei fathes. - JEREMIAH 11:10 (RSV) And if you say in you heat, 'Why have these things come upon me?' it is fo the geatness of you iniquity that you skits ae lifted up, and you suffe violence. - JEREMIAH 13:22 (RSV) And the nations shall know that the house of Isael went into captivity fo thei iniquity, because they dealt so teacheously with me that I hid my face fom them and gave them into the hand of thei advesaies, and they all fell by the swod - EZEKIEL 39:23 (RSV) Seventy weeks of yeas ae deceed concening you people and you holy city, to finish the tansgession, to put an end to sin, and to atone fo iniquity, to bing in evelasting ighteousness, to seal both vision and pophet, and to anoint a most holy place. - DANIEL 9:24 (RSV) But he will say, I tell you, I do not know whee you come fom; depat fom me, all you wokes of iniquity! - LUKE 13:27 (RSV) I am speaking in human tems, because of you natual limitations. Fo just as you once yielded you membes to impuity and to geate and geate iniquity, so now yield you membes to ighteousness fo sanctification. - ROMANS 6:19 (RSV) 10. Geek and Hebew Listed below ae both the Hebew and also the Geek definition (o one of the definitions since thee ae many) of the wod sin, to compae the meanings. Sin: Chata' (tansliteated OT Hebew meaning/wod) meaning, to sin, miss, miss the way, go wong, incu guilt, fofeit, puify fom uncleanness. a. (Qal) 1. to miss 2. to sin, miss the goal o path of ight and duty 3. to incu guilt, incu penalty by sin, fofeit Paye Manual Page 19

46 Iniquity b. (Piel) 1. to bea loss 2. to make a sin-offeing 3. to puify fom sin 4. to puify fom uncleanness c. (Hiphil) 1. to miss the mak 2. to induce to sin, cause to sin 3. to bing into guilt o condemnation o punishment d. (Hithpael) 1. to miss oneself, lose oneself, wande fom the way 2. to puify oneself fom uncleanness Sin: Hamatano (Tansliteated NT Geek meaning/wod) 1. to be without a shae in, to miss the mak, to e, 2. be mistaken to miss o wande fom the path of upightness and honou, 3. to do o go wong 4. to wande fom the law of God, 5. violate God's law, sin When you ead the definitions listed fom both the Hebew and Geek Lexicons you can see that both definitions ae vey simila in meaning. In fact, if you could wite a simple definition fo the wod sin, IMO, it could be too miss the mak. Iniquity: Avon (Tansliteated OT Hebew wod/meaning) to bend, twist, distot 1. (Niphal) to be bent, be bowed down, be twisted, be peveted 2. (Piel) to twist, distot 3. (Hiphil) to do pevesely to commit iniquity, do wong, pevet 1. (Qal) to do wong, commit iniquity 2. (Hiphil) to commit iniquity Iniquity: (paanomia, poneia, anomia, adikema, adikia Tansliteated NT Geek wods/meaning) 1. beach of law, tansgession, wickedness 2. depavity, iniquity, wickedness 3. malice 4. evil puposes and desies 5. the condition of without law because ignoant of it 6. because of violating it 7. contempt and violation of law, iniquity, wickedness 8. a misdeed, evil doing, iniquity 9. injustice, of a judge 10. unighteousness of heat and life 11. a deed violating law and justice, act of unighteousness Paye Manual Page 20

47 Blessings and Cuses

48 Blessings and Cuses Blessings and Cuses Contents 1. Intoduction 2 2. Blessings 2 3. Cuses Evidences of a cuse Cuses ae eleased by wods Souces of cuses Cuses fom God Cused Objects Cused houses and cas Cused land Geneational Cuses Pofessional cuses Ouselves Cuses and the Coss Should we cuse othes o even etun cuses? 10 Page Paye Manual Page 1

49 Blessings and Cuses Blessings and Cuses 1. Intoduction Thee ae at least 195 efeences to cuses in the KJ Bible and 463 efeences to blessings. With so many efeences, it is a wonde that the chuch today makes so little efeence to them. Thee ae fewe efeences to law, commandments, Abaham o angels. Thee ae 76 efeences to baptism, yet most people ae faily awae of baptism, to the point that it has split denominations. So what ae blessings, and what ae cuses? Blessings and cuses oiginate mainly in ou wods. Negative wods bing cuses. Positive wods bing blessings. Death and life ae in the powe of the tongue, and those who love it will eat its fuits. - PROVERBS 18:21 (RSV) It seems that all the miacles, signs and wondes, including ceation, ecoded in the Bible came about afte someone spoke. In ceation, God spoke eveything into existence, including light itself. Jesus spoke, and the stom was stilled, the sick wee healed, and the demonised wee deliveed. The disciples spoke, and bought about healing and deliveance. 2. Blessings Blessings have been misepesented. Today, we have wateed down blessings to mean something that is mumbled befoe a meal, o paoted in ancient chuches, o it is something meaningless that is said by old people. Thee is the infeence that, Real people don t do blessings. It is simila to, Real men don t eat quiche, which is a shame. Blessings ae the active intevention by an all poweful God to bing good things on and to a peson, family, town o nation. Blessings can be wealth, powe, knowledge, skills, wisdom, o any one of a host of good things. And blessings can go on and affect futue geneations also. Without doubt, westen counties have been blessed. One does not need to be a ocket scientist to see the good things we have, compaed to most places. Counties that do not have as thei foundation ou Chistian God do not have the evident wealth and pospeity that we have. We have clealy been blessed. It seems so self-evident that it is a wonde that evangelism is not moe effective today. Quite simply, ou God woks and thei s does not! Isaac vebally blessed Jacob afte he petended to be Esau. The powe of this blessing was clealy known to all in that family. It was highly sought afte and pized. (Genesis 27:28f) Esau, as well as his fathe Isaac, was heatboken when they discoveed the deception. Abaham was blessed by God: Genesis 12:3 (RSV) I will bless those who bless you, and him who cuses you I will cuse; and by you all the families of the eath shall bless themselves." Abaham was pomised that those who cused him, o Isael today, God will cuse. And those that bless Isael, God will bless. Beaing in mind that the Chistian chuch is the new Isael today, this also means that God will bless Chistians. It is unfotunate that with the constant distancing by many in ou county today fom the Chistian God, this blessing may not continue fo much longe. We can see cacks foming if we look. The authoity to bless has been given to us also. Jesus told his disciples to go out two by two, and to bless the houses they went into. He also told his disciples to teach us whateve he had commanded them to do. This includes blessings. teaching them to obseve all that I have commanded you; and lo, I am with you always, to the close of the age. - MATTHEW 28:20 (RSV) Whateve house you ente, fist say, 'Peace be to this house!'. - LUKE 10:5 (RSV) Paye Manual Page 2

50 Blessings and Cuses This powe is not to be taken lightly. We have the powe to bing peace, and good things to people and places. This is not some fuzzy feel-good thing. It is God s powe being unleashed into a place o peson. We can bless: Ou home (Anoint the bounday makes and dooways with oil, claim the house and land fo God, Ask God to fill all with the Holy spiit.) Ou moto vehicle (at puchase, anoint with oil and pay God s blessing on it. If the vehicle is old, evoke and enounce any cuses on it also.) Classooms (Anoint chais, dooways with oil and claim the aea fo God. Ask that the blood of Jesus would cleanse all aeas, and that it be filled with the pesence of the Holy Spiit.) Wokplace (Pay fo peace, pospeity, hamony. Anoint you own wok aea the whole wokplace if you like - with oil and claim it fo God, etc.) Each peson unde ou authoity at wok (Pay ove egulaly.) Ou boss (Bless with clea mind, honesty, peace, etc.) Fiends, shops, animals, you name it Ou food Fo what we ae about to eceive Is you gace befoe meals a ote and meaningless affai? Does it exist at all? Is it only said because you paents did too? Asking fo God s blessing on a meal is a definite pathway to health and physical well-being. We would do well not to ignoe it. Always be awae of what you ae asking fo. It should not become a itual that absolutely must be caied out befoe any meal, but a definite act of asking God to bless ou food. Because blessings ae not a poblem, and cuses ae, most of this section will be about cuses. 3. Cuses. Biblical cusing is moe than using the type of language you wouldn t speak in font of you mothe. The wod today has a diffeent connotation than it did fo Bible chaactes. A cuse is in place when thee is an active withdawal by God and an active intevention by Satan in some aea of a peson, family, town o nation. It goes without saying that active intevention by Satan will not be petty. When something is blessed, God bings life. When it is cused, Satan bings death. A cuse is most likely evident in someone s life when thee is continued failue in some aea of thei life, yet thee may be no obvious eason why. A cuse is not simply speaking evil of someone, but a cuse is in place when evil is actually on someone. Deek Pince defines a cuse as a wod spoken with some paticula fom of spiitual powe and authoity eithe fo good o evil that sets in motion something that will pobably go on fom geneation to geneation. 3.1 Evidences of a cuse Eveything mentioned below can be caused by things othe than a cuse. Naming the things on the list below in no way limits the cause of anything mentioned to a cuse. Howeve, a cuse may be the cause. Uncontollable behaviou Depession, on-going feas Mental confusion Mental exhaustion Mental illness You o someone in the family is always sick Infetility, unable to fall pegnant, o cannot stay pegnant Othe women s poblems (fo example, excessive PMS ) Family histoy of divoce Family beakdown o family always fighting Povety always shot of money Cannot hold a job Things always going wong. Defeat and failue ae the ule. Neve able to succeed Paye Manual Page 3

51 Blessings and Cuses Accident pone. You ae an accidents looking fo a place to happen Family histoy of pematue deaths Family histoy of suicides You seem to wea a badge loose, take me fo a ide, I m available, etc Cannot hold a fiendship Family histoy of illegitimacy 3.2 Cuses ae eleased by wods. Because we ae ceated in God s image, just as he ceated the univese with his wods, so too, we have ceative powe in ou wods. The saying, Sticks and stones will beak you bones, but names will neve hut you, is totally wong. We can speak out blessings o cuses. but no human being can tame the tongue -- a estless evil, full of deadly poison. With it we bless the Lod and Fathe, and with it we cuse men, who ae made in the likeness of God. Fom the same mouth come blessing and cusing. - JAMES 3:8-10 (RSV) Death and life ae in the powe of the tongue, and those who love it will eat its fuits. - PROVERBS 18:21 (RSV) This is not a figuative death, o a symbolic death, o a metaphoic death. It is eal death, and eal life. Ou tongues can ceate and destoy. Cuses can be spoken by us o by othes ove us. They can also be witten. In many counties, they will be invoked by a thid paty - the equivalent of a witchdocto. This may involve incantations, invocations, mixing of vaious hebs and potions, the use of pesonal items fom the intended victim, placing of cused items within the house of the victim, and any numbe of othe evil options. In these counties one must be caeful at places such as biths and weddings, not to eceive a cuse fom some disguntled peson. Thei cuses ae vey eal, and must be teated with cae. It is inteesting, howeve, to see that many non-chistians in these counties ae finding that cuses ae a lot moe difficult and often impossible, to put on Chistians; they ae often potected fom the cuse. Cuses can continue on down though geneations. They usually will, and pehaps always do, include demonic intefeence to assist the cuse. Cuses spoken by othes ove us need not necessaily alight. Like a spaow in its flitting, like a swallow in its flying, a cuse that is causeless does not alight. - PROVERBS 26:2 (RSV) People would have cused Jesus in his day, yet nothing could stick. Thee was no open dooway in his life that allowed enty fo a demon. It seems that if thee ae no gounds, o appopiate aea of sin in that peson, then the cuse will not fall. Many believe that the cuse will then evese back onto the peson sending the cuse, like a spaow o swallow flitting aound, and etuning to its nest. 3.3 Souces of cuses Cuses fom God Old Testament thinking was that God was the souce of all things. This included evil spiits, cuses, blessings, - the lot! Thee was little undestanding of Satan. Pehaps they undestood that God had to allow these things to occu. In fact, in many cases, God commanded it to occu. This can be temed a legitimate cuse, and is still today a totally valid cause fo a cuse. Paye Manual Page 4

52 Blessings and Cuses Now the Spiit of the LORD depated fom Saul, and an evil spiit fom the LORD tomented him. - 1 SAMUEL 16:14 (RSV) And God sent an evil spiit between Abimelech and the men of Shechem; and the men of Shechem dealt teacheously with Abimelech; - JUDGES 9:23 (RSV) Now theefoe behold, the LORD has put a lying spiit in the mouth of all these you pophets; the LORD has spoken evil concening you. - 1 KINGS 22:23 (RSV) If you will not listen, if you will not lay it to heat to give gloy to my name, says the LORD of hosts, then I will send the cuse upon you and I will cuse you blessings; indeed I have aleady cused them, because you do not lay it to heat. - MALACHI 2:2 (RSV) Pehaps the geatest chapte on cusing in the Bible is Deuteonomy 27. Hee, God has the Levites stand on Mount Ebal as the Isaelites ente the Pomised Land and ponounce cuses upon themselves, should they fail to follow his commandments. These cuses ae vey compehensive. Equally, some wee to stand on Mount Geizim and ponounce blessings on the Isaelites if they followed God s commandments. Chapte 28 makes it vey clea that it is god who both blesses and cuses. He contols, o allows cuses to occu, and he bings blessings. Cetainly God allowed Satan (o a demon) enty to Saul, the men of Shechem, and the pophets (veses above). In God allowing these things, they ae most cetainly unde God s contol Cused Objects Objects can and do affect us. Paul, when at Ephesus, blessed handkechiefs, theeby healing and deliveing people of demons. Many simply touched Jesus gaments to be healed. so that handkechiefs o apons wee caied away fom his body to the sick, and diseases left them and the evil spiits came out of them. - ACT 19:12 (RSV) and besought him that they might only touch the finge of his gament; and as many as touched it wee made well. - MATTHEW 14:36 (RSV) Achan too, had cused objects. These affected the Isaelites so much that they lost an unlosable wa. The LORD said to Joshua, "Aise, why have you thus fallen upon you face? Isael has sinned; they have tansgessed my covenant which I commanded them; they have taken some of the devoted things; they have stolen, and lied, and put them among thei own stuff. - JOSHUA 7:10-11 (RSV) Many today have cused objects in thei home. It is not uncommon fo people to buy objects puchased in foeign counties that have had cuses put on them to aid in thei sale while in the shop. Though wods and payes to demonic gods spoken ove these objects, the object can be cused with a hidden helpe to assist in some aea, such as its sale. Of couse, to them, they payed a blessing on it. Some examples of cused objects will be: Objects used as a vehicle fo demonic woship, such as masks o figuine idols Music fom Satanic music goups, o goups sold out to Satan Any epesentations of gods. Fo example, Sun gods, Egyptian gods, Hindu gods such as Shiva, etc Pictues of dagons, demons, snakes, gagoyles Occult liteatue New age cystals (fo healing, etc) Jewelley o objects fomed into satanic o occult symbols: o The Egyptian ankh (a coss with a loop at the top which was an ancient fetility symbol) o Zodiac, o sta sign jewelley o Pentagams and hex signs; (Hex fo hexagam a six pointed sta) Paye Manual Page 5

53 Blessings and Cuses o o o o o o o The ancient witchcaft sign of the upside down boken coss, populaly known as the peace symbol All kinds of Polynesian tikis, and totem poles Potectos fom the evil eye Yin and yang Mexican sun god A hand with the index and little finges pointing up (a satanic witchcaft sign) A geat vaiety of cosses, cloves, stas, wishbones, lucky coins, mystic medals, hoseshoes and othe items Buddha statues Paye wheels Items dedicated to othe gods Be way of anything puchased fom non-chistian temples Supestitious objects such as abbits feet, lucky items, eligious figues, hooscopes, chams This wite is not comfotable with cabbage patch dolls thee have been too many stoies Some compute games, such as Dungeons and Dagons Some Oiental decoations Incense sticks (fo buning) Ouija boads and othe occult paaphenalia, such as taot cads, occult games Religious fetishes and statues Occult books Indian dolls (Kachina dolls) Weaths and Hawaiian leis (these ae pat of a fetility goddess ite) People who make images of othe Gods ae specifically tageted in sciptue. 'Cused be the man who makes a gaven o molten image, an abomination to the LORD, a thing made by the hands of a caftsman, and sets it up in secet.' And all the people shall answe and say, 'Amen.' - DEUTERONOMY 27:15 (RSV) Speaking of images of othe gods, God commanded Isael, And you shall not bing an abominable thing into you house, and become accused like it; you shall uttely detest and abho it; fo it is an accused thing. - DEUTERONOMY 7:26 (RSV) This can explain the eason fo the povety and poo health expeienced by many people in thid wold counties. Many bing objects fom foeign temples and items used in othe woship ceemonies, seeing them as cute onaments. God sees these things as cused. They have the potential to have a damatic impact on us Cused houses and cas Pehaps a home itself is cused though some defilement in it o on the popety. Most have had an expeience of walking into ooms o houses and felt uncomfotable fo no appaent eason. When it becomes moe obvious, they may feel cold, o fea, o as if someone is watching them. This may occu in one oom only, a passageway, o even in one spot in a oom. Pehaps only one peson will be awae of this. Often the whole family is awae. A cused house is a house whee Satan and / o his demons have been given legal ight to inhabit. Houses can become cused and even haunted though vaious ungodly means. Some of these can be: Conducting Satanic o witchcaft activities within the house Untimely death o mude occuing on the popety Caying out an on-going iniquity within the house Continued abuse of a peson within the house Having the house built on old buial gounds Distubing old buial gounds though digging footings, o even a pool Paye Manual Page 6

54 Blessings and Cuses Painting occult symbols - such things as pentagams - on any pat of the house Binging cused objects inside the house One aea that is woth mentioning is ou moto vehicles. Many will have had the expeience of having had a ca that neve seemed to go ight. Eithe it was always involved in accidents, o mechanically it was a dog! Sometimes cas ae cused by past ownes, sometimes by the people who maintain o epai them. If a past owne had an accident fo instance, pehaps wods wee spoken ove it in haste that condemned it to a life of being accident pone. This, of couse, can be evesed by a Chistian though paye. Of couse the ca might simply be a lemon, made with many faults. These days this is ae than it was twenty of thity yeas ago Cused Land God makes it quite clea that though sin the land can become cused. The LORD could no longe bea you evil doings and the abominations which you committed; theefoe you land has become a desolation and a waste and a cuse, without inhabitant, as it is this day. - JEREMIAH 44:22 (RSV) And he will tun the heats of fathes to thei childen and the heats of childen to thei fathes, lest I come and smite the land with a cuse. - MALACHI 4:6 (RSV) Fo the land is full of adultees; because of the cuse the land mouns, and the pastues of the wildeness ae died up. - JEREMIAH 23:10 (RSV) Do not defile youselves by any of these things, fo by all these the nations I am casting out befoe you defiled themselves; and the land became defiled, so that I punished its iniquity, and the land vomited out its inhabitants. But you shall keep my statutes and my odinances and do none of these abominations, eithe the native o the stange who sojouns among you (fo all of these abominations the men of the land did, who wee befoe you, so that the land became defiled); lest the land vomit you out, when you defile it, as it vomited out the nation that was befoe you. - LEVITICUS 18:24-28 (RSV) The land can clealy be cused because of sin. The effects of this ae that the land becomes dy, desolate and unpoductive. Yet thee is a way out. If my people who ae called by my name humble themselves, and pay and seek my face, and tun fom thei wicked ways, then I will hea fom heaven, and will fogive thei sin and heal thei land. - 2 CHRONICLES 7:14 (RSV) But if they confess thei iniquity and the iniquity of thei fathes I will emembe the land. - LEVITICUS 26:40-42 (RSV) This vese makes it clea that we can epent of the sin committed, on behalf of those who sinned befoe us, and God will estoe the land. Fo those who ae enting, o fo those who own land o a house, it is always a good idea to pay though the house and ove the land. Claim full esponsibility and / o owneship of the land and house. Accept esponsibility fo the sin that has been committed by all pevious ownes and tenants on the popety. This is not saying that you committed the sin, but that you accept esponsibility fo it. To the best of you ability confess the sins that have been committed thee. I confess that the pevious ownes and tenants sinned by I ask fo you fogiveness fo this sin Repent fo thei disobedience. Cut off and enounce all cuses that may be on the land and house. Ask God s fogiveness fo any spilt blood on the land. Ask God to diect his angels to conduct any spiits / demons to the place of his choosing. Paye Manual Page 7

55 Blessings and Cuses (The Bible is not entiely clea whethe, afte death, the spiit of a non-chistian can oam the eath until demons cat them away, o whethe thee can only be demons and angels on eath in the spiit ealm.) With oil, anoint the top of each oute doo in the house, and the cone makes of the popety. It does not hut to anoint the windows as well. Ask God to cleanse the land and house with the blood of Jesus and wash it clean. Ask fo the Holy Spiit to take up esidence on the land and house. Speak out blessings ove the land and house Geneational Cuses All these cuses shall come upon you and pusue you and ovetake you, till you ae destoyed, because you did not obey the voice of the LORD you God, to keep his commandments and his statutes which he commanded you. They shall be upon you as a sign and a wonde, and upon you descendants fo eve. - DEUTERONOMY 28:45-46 (RSV) Cuses can and do come down geneational lines upon us. These ae consequences fo geneational sin, and they have nothing to do with salvation. They ae usually dealt with sepaate to salvation. Noah spoke out a cuse on his youngest son afte his son s sexually inappopiate behaviou. This poduced a geneational cuse on Canaan. Noah says, "Cused be Canaan; a slave of slaves shall he be to his bothes. - GENESIS 9:25 (RSV) Ancestal o geneational sin can bing on us, not just a bias to sin, but also a cuse as well. These cuses cause negative things to occu in ou life, athe than a bias towad a paticula sin aea. As stated ealie, likely aeas will be, mental o emotional beak down, epeated chonic sickness, baenness, a tendency to miscay o conceive, beakdown of family and maiage, povety, being accident pone, suicides and ealy deaths. Ancestal woship of heathen gods, and ancestal dedications to these gods, will always cay cuses. Usually these dedications ae caied out at bith, so a peson goes though life not knowing any altenative. Illegitimacy ceates a cuse that goes fo ten geneations. No bastad shall ente the assembly of the LORD; even to the tenth geneation none of his descendants shall ente the assembly of the LORD. - DEUTERONOMY 23:2 (RSV) It is inteesting that illegitimacy is cused to ten geneations, yet having othe gods befoe ou God, ceates a cuse that goes only fo fou geneations. This shows the gavity with which God views having childen out of wedlock. Today illegitimacy is lagely glossed ove and ignoed by the chuch. With the pevalence of illegitimacy in the wold, it feels as if the chuch has collectively beathed a sigh of esignation, accepted the inevitable, and has moved the goal posts accodingly. Afte all, most in the chuch would simply see that this as just anothe child to be loved into the kingdom. And that pat is tue. But thee is moe. God stated that no illegitimate child was allowed to come befoe God fo ten geneations. If this cuse is not automatically dealt with at the coss, how does it outwok in people s lives? With the pevalence of illegitimacy today, it is a question that needs answeing. Logically, illegitimate childen should find it difficult to feel close to God. Thee will most likely be a bick wall between them and God. God will always seem distant. If this is the case fo you, then paying though this geneational cuse cannot hut. Many sins in the OT wee punishable by death. God most likely invoked the death penalty on these sins because the cuses would go on fo longe than ten geneations. These would so infiltate the nation of Isael, that the contamination would pobably be total. Today we let these people go fee. Theoetically, Chistians should have the keys to stop the contamination now that Jesus has given us the powe and authoity to beak geneational cuses. Unfotunately, most of us ae unable to do this, so these sins un ampant in ou community. This causes sin to escalate. Paye Manual Page 8

56 Blessings and Cuses Pofessional Cuses In many counties people can pay to have cuses put on othes. These people go by diffeent names in diffeent cultues - medicine man, kadaicha man, hebalist, witchdocto, to name a few. Fo a pice, these people will ceate o speak a cuse. They have leant that cuses ae poweful. In many counties they have leant also that cuses need not alight on thei intended victim. Chistians often have immunity! It depends on how cental in God s will the Chistian is. Fo many non-chistians, paticulaly in othe cultues, the theat of being cused is feaful, and they must seek othe witchdoctos to negate the cuses. Many see this stuff as white magic and black magic. All is fom Satan. If God is not sought in the emedy, it is evil. Thee is evidence in the Bible of cuses being sought fo money. Moab was feaful of the Isaelites, afte seeing what they had done to the Amoites. Knowing the powe of cuses, he sought the help of Balaam to cuse Isael, so that they could be defeated. Come now, cuse this people fo me, since they ae too mighty fo me; pehaps I shall be able to defeat them and dive them fom the land; fo I know that he whom you bless is blessed, and he whom you cuse is cused. - NUMBERS 22:6 (RSV) Balaam, though, found himself unable to cuse Isael, fo God had blessed them Ouselves The Bible gives many ways in which we can bing cuses upon ouselves. These ae mainly set out in Deuteonomy 27. Cusing o dishonouing ou paents (Leviticus 20:9, 16) Setting up an idol in secet (Deuteonomy 27:15) Moving a land bode make (Deuteonomy 27:17) Misleading a blind man (Deuteonomy 27:18) Pevete of justice (Deuteonomy 27:19) Sex with his fathe s wife (Deuteonomy 27:20) Sex with an animal (Deuteonomy 27:21) Sex with his daughte (Deuteonomy 27:22) Sex with his mothe in law (Deuteonomy 27:23) Kills anothe, o takes payment to kill anothe. This coves abotion, as well as othe types of mude (Deuteonomy 27:24,25; Jeemiah 7:6, 22:3) Judas was cused (Psalm 109) because he, and his fathe and mothe, did not show kindness and mecy to the poo People ae cused if you tust in man athe than God (Jeemiah 17:5) Adultey cuses the land (Jeemiah 23:10) Doing the Lod s wok with slackness (Jeemiah 48:10) Keeping ou swod fom bloodshed (pobably efusing to fight in wa) (Jeemiah 48:10) Stealing, lying (Zechaiah 5:3) Peaching an incoect gospel (Galatians 1:8) 3.4 Cuses and the Coss The logical question to ask is, Did not all these things get dealt with on the coss? The bottom line is that many believe that eveything was dealt with automatically when we wee saved. Jesus, they say, took all cuses in ou place, fo Galatians 3:13 tells us that Jesus edeemed us fom the cuse of the law. Thus, cuses can not fall on Chistians. Chist edeemed us fom the cuse of the law, having become a cuse fo us -- fo it is witten, "Cused be evey one who hangs on a tee" -- (a quote fom Deuteonomy 21:23) - GALATIANS 3:13 (RSV) his body shall not emain all night upon the tee, but you shall buy him the same day, fo a hanged man is accused by God; you shall not defile you land which the LORD you God gives you fo an inheitance. - DEUTERONOMY 21:23 (RSV) Paye Manual Page 9

57 Blessings and Cuses To use the Galatians vese, is taking it somewhat out of context. The cuse of the Law was that OT sacifices could only cove up ou sin, and had to be epeated often. Jesus once-fo-all sacifice took away ou sin, pemanently. Jesus, theefoe, edeemed us fom the cuse of epeatedly having to sacifice fo ou sins. It has little to do with obtaining feedom fom othe cuses. But the eality is that Jesus also potentially dealt with all othe cuses on the coss, because he himself was cused by being hung on a tee. But this is not automatically confeed at salvation. Rathe it may be appopiated at a late time, dependant on cicumstances. Such cicumstances might be: Is thee an appaent cuse in ou life? Is thee sin that allowed this cuse to alight? Is thee geneational sin that may have allowed the cuse to alight? Do you now want to deal with it and get fee? Because cuses ae a natual spiitual consequence of cetain sinful actions, and this often because of actions that may not be ou own, it has little diectly to do with fogiveness of ou sins. Upon epentance we eceive fogiveness of sins though the shedding of Jesus blood (Hebews 9:22; Matthew 26:28; Acts 3:19). We eceive feedom fom cuses by appopiating the full wok of Jesus on the coss. Fogiveness of sins was accomplished by the shedding of blood. Feedom fom cuses was accomplished by Jesus being hung on a tee. Spiitual and physical consequences of ou actions, such as the outwoking of cuses, iniquities and ungodly soul ties, inne healing and physical healing, can occu iespective of fogiveness and salvation. In the same way that the people in the OT could still be cused, even though they had offeed sacifice fo sins, we today can be cused, even though ou sins have been dealt with by Jesus death. As in the OT times, cuses ae a natual consequence of cetain sinful acts, whee God causes consequences to fall upon childen and thei childen fo the actions of thei ancestos. These consequences have nothing to do with God s fogiving us ou sin. It happens apat fom salvation. We will no longe suffe etenal sepaation fom God, because of ou sins, fo Jesus has fogiven us. We have been edeemed. Howeve consequences of sins can still occu. 3.5 Should we cuse othes, o even etun cuses sent upon us? Thee ae Biblical evidences of people cusing othes: Jacob unknowingly cusing his wife, Rachel, with death in Genesis 31:32 and 35:16-19 Rebecca cusing heself to Jacob, when Isaac stole his bothe s bithight in Genesis 27:13 Paul cused Elymas the magician with blindness fo a time in Acts 13:6-11 Pete to Ananias and Sapphia in Acts 5:1-10 Elisha cused the mocking boys in 2 Kings 2:24, and 42 wee killed The king of Moab attempted to have Balaam cuse Isael, fo he knew the powe of Balaam s cuse Numbes 22:6f Joshua cused the man that ebuilt Jeicho in Joshua 6:26. This cuse happened in 1 Kings 16:34 Joshua cused the Gibeonites fo fooling the Isaelites in Joshua 9:23 The Jewish people cused themselves at Jesus cucifixion. His blood be on us and ou childen Matthew 27:24-25 So ae we allowed to cuse them? Some veses that speak on this ae: Jesus: Bless them who cuse you, pay fo those who abuse you. - LUKE 6:28 (RSV) You have head that it was said, 'An eye fo an eye and a tooth fo a tooth.' But I say to you, Do not esist one who is evil. But if any one stikes you on the ight cheek, tun to him the othe also; and if any one would sue you and take you coat, let him have you cloak as well. MATTHEW 5:38-40 (RSV) Paul: Bless those who pesecute you; bless and do not cuse them. - ROMANS 12:14 (RSV) Repay no one evil fo evil, but take thought fo what is noble in the sight of all. Paye Manual Page 10

58 Blessings and Cuses - ROMANS 12:17 (RSV) Pete: See that none of you epays evil fo evil, but always seek to do good to one anothe and to all. - 1 THESSALONIANS 5:15 (RSV) Do not etun evil fo evil o eviling fo eviling; but on the contay bless, fo to this you have been called, that you may obtain a blessing. Fo "He that would love life and see good days, let him keep his tongue fom evil and his lips fom speaking guile; let him tun away fom evil and do ight; let him seek peace and pusue it. - 1 PETER 3:9-11 (RSV) So quite clealy we ae not to cuse people, even if they cuse us. Thee is no doubt that we as Chistians ae able to cuse othes, but Jesus, Paul and Pete tell us not to. Some people etun cuses that have been placed on them, appaently with damatic effect. Howeve, the veses above make it clea that we ae not to do anything that will delibeately bing about evil. Even if we can! Jesus did not cuse anyone. When he spoke, Woe unto you, Scibes and Phaisees, hypocites! (Matthew 23), he was saying that they would have anguish, sadness and despai due to thei actions. He was, in effect, stating what would natually occu. He was not placing a cuse upon them. Jesus did cuse the fig tee (Mak 11:13-21). Using this as a model, we may be allowed to cuse inanimate objects, and pehaps even animals. The vese below, whateve its meaning, has connotations of doing something that is evil. cetain pesons have made shipweck of thei faith, among them Hymenaeus and Alexande, whom I have deliveed to Satan that they may lean not to blaspheme. - 1 TIMOTHY 1:19-20 (RSV) As we have the powe to bind and loose, ( whateve you bind on eath Matthew 16:19), in effect, binding them to Satan must mean that the peson is effectively cused. ooooooooo Paye Manual Page 11

59 Deliveance

60 Deliveance Deliveance 1. Intoduction 2 2. Givens 3 3. Common Misundestandings 3.1 Demons ae no longe active today Chistians cannot be affected by demons What the ealy chuch saw as demonic activity, 7 we now know to be mental illness 3.4 Demonic activity is only evident in thid wold counties, 7 whee othe gods ae woshipped 3.5 Once Jesus left this eath thee is no efeence to the disciples doing deliveance 7 Page 4. Wods of waning 4.1 Satan and demons ae not ou eal enemy Do not go looking fo demons unde doomats Remembe the eason fo it all Know who you ae in Chist This is not a fix-all appoach to eplace psychology 8 5. The Chistian and demons 8 6. Demons: What do we know about them? They ae spiits They may be fallen angels that ebelled with Satan They wee oiginally ceated by God though Jesus Chist Demons have ankings Demons ae unde the authoity of God and Chistians What is the ole of demons? What ae demons capable of doing? Demons obeyed Jesus Demons fea thei final judgement Demons cannot affect a peson unless they have a legal ight Deliveance: Who does it? Do we ask God to, o do we? Jesus model on deliveance Paying fo deliveance and healing Guidelines in deliveance paye Paying fo deliveance 24 Appendix A: Evidence of deliveance in the ealy chuch 26 Appendix B: Possible Aeas of Concen 29 Appendix C: Occult Check List 31 Appendix D: Summay of Satanic Legal Rights and Demonic Dooways 36 I don t always like my methods eithe; but I like the way I m doing it bette than the way you e not doing it. Moody, afte being citicised fo his appoach to evangelism: (Kaft, Chales, Confonting Poweless Chistianity, 2002, p215) Paye Manual Page 1

61 Deliveance Deliveance 1. Intoduction. Let s face it. The Westen evangelical chuch today is by and lage poweless. We say we follow Jesus. But Jesus commanded his disciples (and us) to Heal the sick, aise the dead, cleanse those who have leposy, dive out demons (Matthew 10:8 NIV). And Jesus also said, Go ye theefoe, and make disciples of all the nations, baptizing them into the name of the Fathe and of the Son and of the Holy Spiit: teaching them to obseve all things whatsoeve I commanded you... (Matthew 28:19-20 ASV). Convets of the disciples ae to also do those things that the disciples did heal the sick, aise the dead, cleanse the lepes, dive out demons. Yet we accept a poweless Chistianity which does none of this except peaching the Gospel, and believe this to be an accuate intepetation of following Jesus! We have ceated doctines to cove ou powelessness, so we stay deceived, all unde the guise of being undeceived. If we ead 2 Timothy 3:1-7, it is had not to come to the conclusion that it speaks of today s geneation. It climaxes in vese 5: having a fom of Godliness but denying its powe While it should be those who do not do these things that have to justify themselves, instead, it is anyone who pactices these things who has to justify themselves. It seems that if a Chistian is to have any cedibility in the oles that Jesus commanded us to take up, thee must neve be any mistakes o slip-ups. This addiction to pefection with no allowance fo expeimentation causes those who do nothing, to become the citics of those who at least ty. Is it any wonde that most people will shy away fom deliveance, paying fo the sick, o involvement in setting the captives fee? Fo some, thee is a fea of excess. So the chuch embaces poweless mediocity in its place, and then actively pomotes this as stength! On a numbe of occasions this wite has had people say that thei chuch majos on teaching athe than on the gifts of the Spiit! How sad, fo in doing so they neithe majo on teaching no the gifts. Fo if they tuly did majo on teaching, they would have to accept and pactise the gifts! To counte the fea of excess, many citicise ministies that attempt moe than they do, as not being balanced. Inheent in this statement, of couse, is the belief that they ae balanced. And usually this balance denies many of the miaculous gifts of the Spiit. Jesus balance evolved aound meeting the needs of the people, whee they wee at, and ight then. And if that equied deliveance o healing, then so be it. That is what he did. An ealy histoian, Hippolytus of Rome, indicated that new Chistians wee all taken though some kind of deliveance, since they wee coming out of Satan's kingdom. Ienaeus, Justin Maty, Tatian, Theophilus, Minucius, Lactantius, Tetullian and Oigen all speak of ealy Chistians casting out demons. It was nomal then, fo new Chistians to be deliveed of demons. Yet we do not do that anymoe. Now, why is that? We have an attitude that if we can just get people to say the sinne s paye, then God will look afte the est! To make disciples, though, equies fa moe than this. Do not make excuses fo powelessness. Jesus neve made the gospel a doctinal execise. He demonstated God s powe, and commanded his followes to do likewise. Let that be ou aim. Lean keys to setting captives fee. Let you commitment to Jesus include commitment to his diectives. That is, to set the captives fee as well. In all this, though, do not lose sight of the goal. We set people fee to be the people God ceated them to be. Fee to be lost in his pesence in communion with him. Fee to have a living elationship with a living Jesus; a elationship that tanscends anything we have eve known. I have given you authoity to tample on snakes and scopions and to ovecome all the powe of the enemy; nothing will ham you. Howeve, do not ejoice that the spiits submit to you, but ejoice that you names ae witten in heaven. - LUKE 10:19-20 (NIV) May you be God s geatest fiend, and the devil s wost nightmae! Paye Manual Page 2

62 Deliveance 2. Givens Thee ae many esouces out thee to help study the subject of Satan, demons, and the elevance of deliveance today. It is not this wite s intention to epeat all this. So, fo the pupose of this study, givens ae: Also: Satan is a ceated spiit-being with pesonal identity. He was most likely ceated by God oiginally as Lucife, an angel of light. Demons have pesonal identity also. Satan is not omnipesent, o all knowing, o all poweful. Neithe ae demons. Demons can tavel at will, but ae usually esticted to a geogaphic aea. Demons communicate, tavel, make plans, emembe, and vay in powe. God is infinitely moe poweful than Satan. It is not a see-saw, powe play between God and Satan. The diffeence is bigge than an elephant and a gnat. Fa bigge! In God s favou, of couse. Satan and each and evey demon, as well as Satan himself, completely and uttely despise all people all of the time. Nobody is exempt. Eve. The eath has been given to Satan though Adam s and Eve s sin. Satan is now the God of this wold. (John 14:30; Ephesians 2:2; 2 Cointhians 4:4) Aeas of ou lives can be given ove to Satan / demons though sin. This allows demons to have significant influence in these aeas. Jesus has obtained the victoy ove Satan and all demons, and defeated them though his death and esuection. Jesus has taken captivity captive! This is still outwoking. The Bible does not equie de-mythologising. It is coect, and pesciptive fo the ills and ails of man today. Unfotunately it is not set out in the way ou Westen mindset would like, so finding answes can be difficult. The Bible will not answe all questions. It will not tell you whethe to buy a Toyota o a Fod. But it will tell us to cast all [ou] caes on him As a geneal ule, God will only wok if people pay. He will only do accoding to what and how we ask. If we do not ask coectly, God will not answe. This might mean that people stay in bondage. Demonic oppession is not God s pefect will, no-matte what good comes out of it. Sickness is not God s pefect will, no-matte what good comes out of it. Ealy death (less than 70 yeas) is not usually God s pefect will, no-matte what good comes out of it. To see what God s will is hee on eath look at Jesus paye: Thy will be done on eath as it is in Heaven. To know what God s will is fo eath, look at what happens in heaven: No sickness, no demonic bondage, no pain, no unbeaable temptation, and (ideally) no death. 3. Common misundestandings 3.1 Demons ae no longe active today. Many believe that the equiement fo deliveance, and all the Holy Spiit gifts, stopped afte the death of the disciples. Many see 1 Cointhians 12:31 below, as efeing to a doing away with gifts. But eagely desie the geate gifts. And now I will show you the most excellent way. If I speak in the tongues of men and of angels, but have not love, I am only a esounding gong o a clanging cymbal - 1 CORINTHIANS 12:31-13:1 (NIV) Also, 1 Cointhians 13:8-10 is taken to mean that pophesies, tongues, knowledge, etc, will be (o, have been) done away with. Paye Manual Page 3

63 Deliveance Love neve fails. But whee thee ae pophecies, they will cease; whee thee ae tongues, they will be stilled; whee thee is knowledge, it will pass away. Fo we know in pat and we pophesy in pat, but when pefection comes, the impefect disappeas. - 1 CORINTHIANS 13:8-10 (NIV) The pefect, of couse in this chapte, is seen as love. The gifts, they say, have been displaced by love. To intepet the Cointhian passages as doing away with all othe gifting is clutching at staws. At best, it is a total neglect of a plethoa of othe passages teaching on the use of gifts and the powe of God. At wost, it is justification fo impotence; it is a ationalisation fo a weak and ineffective ministy; a pathetic explanation fo thei own lack of powe, and demonstates thei total inability to deal with eal poblems of eal people. Thee is no othe Biblical evidence to back up this belief. In fact, many times we ae told to follow me Jesus - and do deliveance, just as he did. and teaching them to obey eveything I have commanded you. And suely I am with you always, to the vey end of the age - MATTHEW 28:20 (NIV) What did Jesus command his disciples to do? They wee given authoity and told to heal, delive, and peach the Kingdom of God. Mak makes the command cleae. And these signs will accompany those who believe: In my name they will dive out demons; they will speak in new tongues. - MARK 16:17 (NIV) A geat deal has been taught on speaking in tongues today. It is a pity that the same emphasis has not been put on deliveance. Afte all, Jesus in the above passage, put diving out demons fist and speaking in tongues second. We cannot escape the obligation that deliveance was and still is a equiement fo believes today. It has been said that appoximately 70% of Jesus ministy involved healing and deliveance. Half of Jesus ministy in Mak was deliveance. He also commanded us to do likewise. To neglect this is to be blatantly disobedient. Deek Pince, in And They Shall Expel Demons (p10), says, He [Jesus] neve sent anyone out to peach the gospel without specifically instucting and equipping that peson to take action against demons in the same way that he himself did. I can find no basis anywhee in the New testament fo an evangelistic ministy that does not include the expelling of demons. This is as tue today as it was in the time of Jesus. 3.2 Chistians cannot be affected by demons if they exist at all! Most people today believe that demons wee an unscientific appoach to sickness and disease among an ignoant and backwad people in Biblical times. The people then wee eally only one step above savages, and not as advanced as we ae. Now that we know bette, demons can be ignoed. Howeve, in Matt 10:1 and Luke10:19 Jesus gave his disciples authoity to cast out demons. On many occasions Jesus himself cast out demons. Jesus consideed demons to be eal. He was eithe a lia, o deluded, o else demons eally do exist. Fo some eason most Chistian chuches seem to teach its membes that if they ae good Chistians, Satan cannot touch them. Theefoe, the best thing to do with Satan and his demons is to ignoe them. Afte all, God is now in us. Satan can not be thee as well. The only poblem is that that is not what the Bible says. Thee ae numeous wanings about satanic activity in the New Testament, and all of them ae addessed to believes. Pete, fo example, in 1 Pete 5:8-9a (NIV) says, Be self-contolled and alet. You enemy the devil powls aound like a oaing lion looking fo someone to devou. Resist him, standing fim in the faith And in the Lod s Paye, we ae given the model paye which includes, delive us fom evil. If thee is no need to be deliveed fom evil, then why do we pay this? Many see that thee is no clea teaching in sciptue on demons and deliveance, so the whole aea is best left alone. Do not sti the pot! But thee is no clea teaching on many othe aeas eithe: equiements fo Paye Manual Page 4

64 Deliveance salvation, the place of baptism, the ole of women, eschatology, the tinity, pesonal evangelism, the gifts of the Spiit. These aeas have been hotly debated within the boade chuch, to the point of splits and the fomation of new denominations. We leave the topic of demons alone, though, to ou detiment. It seems that when people ae equied to come against Satan in some way, they do so and suffe advese consequences things go wong in the home, aguments, beakdowns, accidents, and a geneal attack by the evil one. They conclude that if they leave Satan alone, he will leave them alone, as he did befoe. So they go back to doing nothing, unawae that Satan has, in fact, won. So, can a Chistian have a demon? One can ty vey had to come up with categoical Biblical evidence to pove one side o the othe. Unfotunately, as stated ealie, no veses exist which will definitively finish the agument fo eithe side. Almost invaiably, those that take the line that Chistians cannot have a demon have neve been pesonally involved in deliveance ministy. Fo those that do counselling and paye with Chistians fo deliveance (as compaed to paye fo non-chistians fo deliveance), they find that Chistians do, in fact, have demons. It seems, too, that the balance of sciptue indicates that Chistians can have a demon. In geneal, fo this wite, the most effective paye sessions have been when deliveance is a pat of the pocess. One passage, though, does seem to indicate that Chistians can even be possessed! Jesus speaks: When an evil spiit comes out of a man, it goes though aid places seeking est and does not find it. Then it says, 'I will etun to the house I left.' When it aives, it finds the house swept clean and put in ode. Then it goes and takes seven othe spiits moe wicked than itself, and they go in and live thee. And the final condition of that man is wose than the fist. - LUKE 11:24-26 (NIV) Most theologians will agee that Jesus is talking hee about eplacing the demons with the Holy Spiit. Now, if we believe that Chistians cannot have demons, was Jesus speaking deliveance of Chistians o non- Chistians? Accoding to this passage it is pointless paying fo non-chistians, because they will not and cannot have the Holy Spiit to eplace the demons. Once deliveance has taken place once the place has been swept clean the demons will etun. And, if it is tue that Chistians cannot have demons within them, Jesus could not have been talking about paying fo deliveance fo Chistians, fo it would not apply. So what is left? Pehaps, then, Jesus was talking about paying fo non-chistians fo deliveance, and then conveting them, so that the Holy Spiit can take the place of the demons. The poblem hee is that Chistians cannot have demons, and so convesion would have accomplished the same thing and moe: salvation plus deliveance! That way they lose thei demons, and also get conveted. Thus deliveance is neve equied, simply convesion. But if deliveance is done on Chistians, then the passage makes pefect sense. We pay fo deliveance fo Chistians, get id of the demons, and ask the Holy Spiit to fill the place evacuated by the demons. This passage is the cleaest indication that Jesus was speaking about deliveance fo Chistians. If we conclude that Chistians cannot be affected by demons, then we must also believe that Chistians cannot get sick, fo Isaiah states that by his stipes we ae healed. All would agee that the coss ovecame sickness, fo sickness was a pat of the fall. But we still get sick! This is obvious because we can see it. It is not so obvious, but equally tue, that Chistians ae still affected by demons. Jesus commanded his disciples, and us, to do deliveance. Why would that be at all elevant, if all we had to do was convet em? It makes no sense. In fact, Jesus would most definitely not have included in the geat commission a equiement fo deliveance, if it was not needed afte convesion. Moe will be said on this late. Othe veses that ae used to defend the position that Chistians cannot have a demon ae: Paye Manual Page 5

65 Deliveance Theefoe, if anyone is in Chist, he is a new ceation; the old has gone, the new has come. - 2 CORINTHIANS 5:17 (NIV) This has been taught in many chuches, without identifying exactly what has become new. We ae ti-patite beings. That is, we ae body, soul (mind will and emotions) and spiit. So is Paul saying hee that all things ae new fo ou spiit, o ou soul, o ou body? O all thee? Note that this comes afte 2 Cointhians 4:16 which says that the inwad man is being enewed day by day. So clealy Paul is not efeing to this inwad man in 5:17. Paul, in Ephesians also states: And, You wee taught, with egad to you fome way of life, to put off you old self, which is being coupted by its deceitful desies; to be made new in the attitude of you minds; and to put on the new self, ceated to be like God in tue ighteousness and holiness. - EPHESIANS 4:22 (NIV) Do not confom any longe to the patten of this wold, but be tansfomed by the enewing of you mind. - ROMANS 12:2 (NIV) So ou minds, ou wills, and ou emotions ae in a state of being enewed. They ae not thee yet. So when Paul says that the old has gone, the new has come, o as some tanslations put it, all things have become new, he is not efeing to ou body o ou soul. He must be efeing to ou spiit, which now has the Holy Spiit dwelling within (See Romans 8:10, 16). We ae new ceations in ou spiit, as now the Holy Spiit has taken up esidence. We ae not new ceations in ou mind. This equies a pocess of sanctification. Anothe vese is often mentioned, Bothes, I do not conside myself yet to have taken hold of it. But one thing I do: Fogetting what is behind and staining towad what is ahead, I pess on - PHILIPPIANS 3:13 (NIV) So, appaently, we ae to foget what is past and pess on Paul, howeve, is not speaking hee of his past whee he succumbed to the depths of sin and depavity. He is talking hee of his past whee he succeeded. In the wold he was counted a geat man. In Chist his deeds thee counted fo naught. So, neglecting the appaent successes of his past, he pesses on towads his new goal. It is incoect to use this vese to tell someone bound in iniquity and failue that they ae to foget the past and pess on No temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bea. But when you ae tempted, he will also povide a way out so that you can stand up unde it. - 1 CORINTHIANS 10:13 (NIV) This passage does not negate the effects of iniquity. Each individual will ultimately have to answe to God fo evey thought, wod and action. No matte how had the temptation is to endue, we ae given a way of escape that allows us to choose. We, individually, choose eithe to sin, o not to sin. So if the Son sets you fee, you will be fee indeed. - JOHN 8:36 (NIV) This vese is easy to quote out of context, fo two veses befoe this, Jesus says that, Whoeve pactices sin is the slave of sin. Ask anyone in the Chuch whethe Chistians will o can pactice sin, and if they ae honest, will admit that they can and do. Logically then, many ae not fee! It seems that the chuch today has adopted the taditions of men ove the teachings of sciptue. They see geneations of Chistians as well as those aound them not doing healing o deliveance, then intepet sciptue to align with this. Add to that, of couse, is that in ou highly scientific cultue whee eveything is pedictable, we do not want to be a pat of something that may have a failue ate. Paye Manual Page 6

66 Deliveance 3.3 What the ealy chuch saw as demonic activity, we now know to be mental illness. This is to say, in effect, that Jesus was eithe ignoant, o a lia. Jesus modelled and taught his disciples the eality of demons. At no time did he make any statement o even hint, to the contay. One can easonably assume that if demons wee anything else othe than demons, then Jesus would have given some indicato towads this. The disciples did not eithe, and the wites of the epistles do not at any time lead us to believe that attacks fom Satan ae only mental poblems. 3.4 Demonic activity is only evident in thid wold counties, whee othe gods ae woshipped. Othe gods ae woshipped in ou cultue too. New Age philosophies ae abounding. It is athe in, o cool to be into Hinduism, Buddhism, o some esoteic eligion that is out thee. Childen ae playing with ouija boads as a palou game. Taot cads and meditation teach childen that occult powe is fo eal, and that it has, in fact, fa moe powe than the insipid Chistianity that is bandied about today in most Westen chuches. Inheent in this statement is the belief that Satan will make his pesence obvious. Satan does not advetise his, o a demon s pesence. He is not out thee in a ed suit with a pitchfok doing a song and dance outine yelling the oof off. One does not have to be paticulaly cleve to ealise that the most effective methods Satan could employ involve deception to the point of appaent disappeaance. If a peson thinks that thei actions stem solely fom thei own doing, then Satan s cove is not blown; he has won. 3.5 Once Jesus left this eath, thee is no efeence to the disciples doing deliveance. This agument is easily dispelled. A simple seach of a Concodance will show the following: insomuch that they even caied out the sick into the steets, and laid them on beds and couches, that, as Pete came by, at the least his shadow might oveshadow some one of them. And thee also came togethe the multitudes fom the cities ound about Jeusalem, binging sick folk, and them that wee vexed with unclean spiits: and they wee healed evey one. - ACT 5:15-16 (KJV) And the multitudes gave heed with one accod unto the things that wee spoken by Philip, when they head, and saw the signs which he did. Fo fom many of those that had unclean spiits, they came out, cying with a loud voice: and many that wee palsied, and that wee lame, wee healed. - ACT 8:6-7 (KJV) And God wought special miacles by the hands of Paul: insomuch that unto the sick wee caied away fom his body handkechiefs o apons, and the evil spiits went out. - ACT 19:11-12 (KJV) In fact, the seven sons of Sceva, a Jewish chief piest, attempted to copy Paul s method of deliveance. That they failed is not the point hee. Paul s deliveance ministy was obviously so well known and clealy seen by outsides, that they attempted to copy him. Deliveance was a nomal pat of Paul s ministy. 4. Wods of waning 4.1 Satan and demons ae not ou eal enemy, fo he has aleady lost. As Libety Savad points out ( Beaking the Powe, Intoduction, p10), the eal enemy ae those pats of ou soul that have not been suendeed to God. No one, eithe devil o human, can get a Chistian to do any wong thing he doesn t have an inwad souce diving him towads. (ibid, p68) It is called Temptation. Though succumbing to temptation, we open dooways that allow demons the ight of access to the sinful pats of ou lives. We give in to sin a bit, and demons egg us on to futhe extemes. In any aea, we give an inch, and demons take a mile. Ou eal task is to seek out, and suende, those pats of ou lives that have a weakness. Once the dooways ae closed, deliveance may not even be equied. It is pefeable to deal with the undelying poblem aeas, and leave the demonic alone, athe than specifically look fo demons. Chales Kaft claifies it well with the statement that, demons ae like ats, Paye Manual Page 7

67 Deliveance and ats go fo gabage. (Kaft, Chales H. Deep Wounds, Deep Healing, 1993, p45) Deal with the gabage, and the ats will have nowhee to feed. In fact, in many instances, it may not be necessay to deal with the demons at all. Dealing with the gabage may be all that is equied. Deliveance is not the only way to deal with demons. 4.2 Do not go looking fo demons unde doomats. If you do, they will make sue that they ae found. Rathe, if thee is an obvious poblem, then look at the possibility of demons. To find a balance, we must keep focussed on the Bible. How did Jesus act o espond? What did the NT believes do? Jesus did not go aound casting out thousands of demons fom any one individual. (He cast seven demons out of May Magdalene. See Mak 16:9) While thee may have been thousands of demons affecting any one peson, Jesus dealt with the obvious poblem. In this is a key we should follow. If thee is no pesenting poblem, leave it alone. Do not look fo demons if thee is no poblem. Howeve, be awae of the possibility of thei pesence, and know that ou God has aleady won the wa. 4.3 Remembe the eason fo it all. Do not lose focus. Stay focussed on Jesus. The following vese is a good one to memoise. I have given you authoity to tample on snakes and scopions and to ovecome all the powe of the enemy; nothing will ham you. Howeve, do not ejoice that the spiits submit to you, but ejoice that you names ae witten in heaven. - LUKE 10:19-20 (NIV) 4.4 Know who you ae in Chist. In the fist section is an appendix of the I am s of sciptue. 4.5 This is not a fix-all appoach to eplace psychology. Tained psychologists will usually undestand the human mind of man fa bette than Chistian paye ministes. Howeve, psychology neglects o denies the spiitual natue of man. In this, whee possible, they must wok togethe. Of couse, the ideal is a Chistian psychologist who undestands and woks with the spiitual side of man as well. These people, though, ae not thick on the gound. 5. The Chistian and demons At convesion the Bible makes it clea that Chist dwells within. You, howeve, ae contolled not by the sinful natue but by the Spiit, if the Spiit of God lives in you. And if anyone does not have the Spiit of Chist, he does not belong to Chist. But if Chist is in you, you body is dead because of sin, yet you spiit is alive because of ighteousness. And if the Spiit of him who aised Jesus fom the dead is living in you, he who aised Chist fom the dead will also give life to you motal bodies though his Spiit, who lives in you. - ROMANS 8:9-11 (NIV) In fact, the Holy Spiit dwells within ou spiit. The Spiit himself testifies with ou spiit that we ae God's childen - ROMANS 8:16 (NIV) So Chist, though the Holy Spiit indwells ou spiit, and ou souls (ou mind, will and emotions), and ou bodies ae being sanctified as an ongoing pocess fom convesion until the time we die. Mind Will Emotions Spiit Body Soul The thee pats of man Paye Manual Page 8

68 Deliveance To what extent, then, can a Chistian be affected by a demon? Some speak of: Temptation, Oppession, and Possession, o Temptation, Opposition and Bondage And thee ae othes desciptions. In fact thee can be many gades in between. Thee is a continuum between simple temptation and total possession / bondage / demonisation. When we talk about possession fo the Chistian, this cannot be possession of ou Spiit, because the Holy Spiit dwells thee. In fact, some people speak of demons admitting that they wee expelled fom a peson s spiit at thei convesion. (Kaft, Chales, I Give You Authoity, 1997, p250) But neithe ou bodies no ou souls ae totally egeneated. So demons can still affect and infect ou bodies, ou minds, ou wills, and ou emotions to some degee. Ephesians 4:26-27 tells us not to give place to the devil. In you ange do not sin. Do not let the sun go down while you ae still angy, and do not give the devil a foothold. - EPHESIANS 4:26-27 (NIV) The wod foothold means a spot, geneally in space. It is a militay tem as in a foothold taken in wafae. And as Satan is aleady pince of the powe of the ai (Ephesians 2:2) and pince of the wold (John 14:30), the only place left is within people. The foothold efeed to is in us Chistians because that is who Paul is talking to. In fact, all wanings in sciptue egading Satan and his demons ae to Chistians. (Fo instance: 1 Cointhians 7:5; 2 Cointhians 2:11; Ephesians 4:27, 6:11; 1 Timothy 3:6-7, 4:1, 5:11; 2 Timothy 2:26; James 4:7; 1 Pete 5:8) With so many wanings, it seems unealistic to believe that Satan cannot do the same as he demonstated when Jesus was on eath. It is up to the Chistian to suvive these attacks of Satan with the tools given us by God, and not allow Satan a foothold. We must theefoe, be vey awae that Satan can and will affect us. To the question, can a Chistian be totally possessed? The shot answe is no. Possession implies total owneship, and fo a Chistian this cannot happen. Can we be affected in the aeas of ou body o mind? Yes. Is this fom without o within? It seems, fom within as well as fom without. Sciptue often speaks of casting demons out. Thee ae 18 efeences to casting out demons o Satan in the King James Vesion of the bible. The only way they can be cast out is if they wee in, in the fist place. While the examples in the Bible wee pe-coss, they ae meant as a model fo us also. As mentioned in the intoduction, the ealy chuch pactised deliveance as pat of its nomal epetoie. Fo example, fom Pete Hoobin s book, Healing Though Deliveance 1 The Biblical Basis, p21: Tetullian, witing about 200AD, comments in his De Spectaculis, We have the case of this woman - the Lod himself is witness - who went to the theate, and came back possessed. In the outcasting, accodingly, when the unclean ceatue was upbaided with having daed to attack a believe, he (the evil spiit) fimly eplied, And in tuth I did it most ighteously, fo I found he in my domain! (ibid. p271) A epot of the Seventh Council of Cathage in AD276 by Cescens of Cita stated that, all heetics and schismatics who wish to come to the Catholic Chuch, shall not be allowed to ente without they have fist been exocised and baptised. Vincent of Thibais epots similaly fom the same council that fistly by imposition of hands fo exocism, and secondly by baptism, they may then come to the pomise of Chist. In he summay of the ealy chuch pactices Evelyn Fost, in he book Chistian Healing states that At the beginning of the Chistian life stood Baptism, peceded usually by exocism (my italics), when the old life as a membe of the fallen ace was supeseded by the new life which patook of the esuection of Chist. Paye Manual Page 9

69 Deliveance To the ealy chuch, deliveance was a pat of both salvation, and the on-going life of the believe. Clealy, demons wee affecting and infecting believes even then pio to and aound 200AD. Demons ente as a consequence of sin, and claim the ight to stay until the sin is dealt with. They will affect people to the degee that they suende any aspect of thei life to Satan. How much into that sin ae you? Is that aea of sin an occasional poblem only? O pehaps you cannot keep you thoughts and hands away fom it, and it consumes evey waking moment. It is tue that thee does not appea to be any clea efeence to a Chistian being possessed in the Bible. Howeve, thee ae many wanings in the epistles to being way of Satan. Inteestingly, in the following veses, deliveance is egaded as healing. If this is done elsewhee, and we cannot be cetain, then othe efeences to healing may well be efeences to deliveance also. So his fame spead thoughout all Syia, and they bought him all the sick, those afflicted with vaious diseases and pains, demoniacs, epileptics, and paalytics, and he healed them. - MATTHEW 4:24 (RSV) and also some women who had been cued of evil spiits and diseases: May (called Magdalene) fom whom seven demons had come out - LUKE 8:2 (NIV) At that vey time Jesus cued many who had diseases, sicknesses and evil spiits, and gave sight to many who wee blind. - LUKE 7:21 (NIV) how God anointed Jesus of Nazaeth with the Holy Spiit and with powe; how he went about doing good and healing all that wee oppessed by the devil, fo God was with him. - ACTS 10:38 (RSV) (Fo simila efeences, see also Matthew 12:22, 17:14-18; Luke 6:18, 8:2, 8:36, 9:42; Acts 5:16, 10:38.) So the James 5:16 exhotation to, pay fo one anothe that you might be healed, may well efe to deliveance also. And this elates to Chistians. Remembe that many of Jesus deliveances elated diectly to healing. Jesus, in the next vese to that above (V22), says to tell John: what you have seen and head: The blind eceive sight, the lame walk, those who have leposy ae cued, the deaf hea, the dead ae aised - LUKE 7:22 (NIV) Even Jesus equates deliveance to healing, fo many of these wee healed though deliveance. We must also emembe that in the wost case of possession in the Bible the Gadaene demoniac the man ushed up to Jesus and bowed at his feet. This is not something the demons would have voluntaily done. The last peson they would have wanted to confont was Jesus. The man must have had some contol to do this. To what extent, then, was he possessed? The shot answe is that we do not know, but it was clealy not total possession. Unfotunately popula movies have potayed possession in tems that ae not consistent with the Bible. Chistians, o non-chistians fo that matte, can neve use the excuse that, It is not my fault... a demon made me do it. God makes it abundantly clea that he will equie fom all of us an accountability fo ou wods, thoughts and actions. It was not my fault will not cut it thee. 6. Demons: What do we know about them? 6.1 They ae spiits. They do not have physical fom, but can, like angels, unde cetain conditions, take on physical fom. 6.2 They may be fallen angels that ebelled with Satan. The Bible does not give a clea account of what actually tanspied. The passages that ae commonly thought to tell of Satan s fall fom Heaven ae: Paye Manual Page 10

70 Deliveance Son of man, take up a lament concening the king of Tye and say to him: 'This is what the Soveeign LORD says: You wee the model of pefection, full of wisdom and pefect in beauty. You wee in Eden, the gaden of God; evey pecious stone adoned you: uby, topaz and emeald, chysolite, onyx and jaspe, sapphie, tuquoise and beyl. You settings and mountings wee made of gold; on the day you wee ceated they wee pepaed. You wee anointed as a guadian cheub, fo so I odained you. You wee on the holy mount of God; you walked among the fiey stones. You wee blameless in you ways fom the day you wee ceated till wickedness was found in you. Though you widespead tade you wee filled with violence, and you sinned. So I dove you in disgace fom the mount of God, and I expelled you, O guadian cheub, fom among the fiey stones. You heat became poud on account of you beauty, and you coupted you wisdom because of you splendou. So I thew you to the eath; I made a spectacle of you befoe kings. By you many sins and dishonest tade you have desecated you sanctuaies. So I made a fie come out fom you, and it consumed you, and I educed you to ashes on the gound in the sight of all who wee watching. All the nations who knew you ae appalled at you; you have come to a hoible end and will be no moe. - EZEKIEL 28:12-19 (NIV) How you have fallen fom heaven, O moning sta, son of the dawn! You have been cast down to the eath, you who once laid low the nations! You said in you heat, "I will ascend to heaven; I will aise my thone above the stas of God; I will sit enthoned on the mount of assembly, on the utmost heights of the saced mountain. I will ascend above the tops of the clouds; I will make myself like the Most High." But you ae bought down to the gave, to the depths of the pit. - ISAIAH 14:12-15 (NIV) He eplied, "I saw Satan fall like lightning fom heaven - LUKE 10:18 (NIV) And thee was wa in heaven. Michael and his angels fought against the dagon, and the dagon and his angels fought back But he was not stong enough, and they lost thei place in heaven. The geat dagon was huled down that ancient sepent called the devil, o Satan, who leads the whole wold astay. He was huled to the eath, and his angels with him. - REVELATIONS 12:7-9 (NIV) Passages that pobably efe to demons being angels ae: Matthew 25:41; Revelations 12:7-9 (above); 1 Pete 3:18-20; 2 Pete 2:4; Jude 1: They wee oiginally ceated by God though Jesus Chist. Fo by him [Jesus] all things wee ceated: things in heaven and on eath, visible and invisible, whethe thones o powes o ules o authoities; all things wee ceated by him and fo him. - COLOSSIANS 1:16 (NIV) In the beginning was the Wod, and the Wod was with God, and the Wod was God. He was with God in the beginning. Though him all things wee made; without him nothing was made that has been made. - JOHN 1:1-3 (NIV) Paye Manual Page 11

71 Deliveance 6.4 Demons have ankings. As stated above: Fo by him [Jesus] all things wee ceated: things in heaven and on eath, visible and invisible, whethe thones o powes o ules o authoities; all things wee ceated by him and fo him. - COLOSSIANS 1:16 (NIV) Fo ou stuggle is not against flesh and blood, but against the ules, against the authoities, against the powes of this dak wold and against the spiitual foces of evil in the heavenly ealms. - EPHESIANS 6:12 (NIV) The fact that thee ae pincipalities, powes, wold ules, and spiitual hosts of wickedness, demonstates that thee is a hieachy within the demonic ealm. 6.5 Demons ae unde the authoity of God and Chistians. Satan was defeated at the coss. In evey encounte between Jesus and demons o Satan in the Bible, Satan and his demons had no powe ove Jesus. When Jesus ose again he said that, All authoity in heaven and on eath has been given to me theefoe [you] go (Matthew 28:18 NIV). The implication is clealy that now Jesus has all authoity, we ae to go out in that authoity. We ae now to do as Jesus did. 6.6 What is the ole of demons? Now the sepent was moe cafty than any of the wild animals the LORD God had made. He said to the woman, Did God eally say, You must not eat fom any tee in the gaden? The woman said to the sepent, We may eat fuit fom the tees in the gaden, but God did say, You must not eat fuit fom the tee that is in the middle of the gaden, and you must not touch it, o you will die. You will not suely die, the sepent said to the woman. Fo God knows that when you eat of it you eyes will be opened, and you will be like God, knowing good and evil. - GENESIS 3:1-5 (NIV) Satan tempted Eve to sin, and she eventually succumbed. Make no mistake. Satan and all his demons completely and uttely despise all humans. They totally hate and loathe us. Man was given anothe chance when he ebelled. This way is though Jesus Chist. When Satan ebelled, he was not given a second chance to come back to God. His futue destuction is cetain. His end is even now known. Satan knows this. Thee will neve be a situation whee a demon does anything othe than despise us. Any appaent vaiation of this pinciple will be a lie. In any pact with Satan, the peson will ultimately lose. Thei job is to tempt you to sin. They seem to get thei kicks fom making you sin in cetain aeas, accoding to that demon s natue, then feeding off you sin, emose, guilt and sepaation fom God. Feelings of guilt may well educe ove time. Given the chance, they will contol you, defile you, toment you, and haass you. They will dive you to do things that you would athe be set fee fom. If they have thei way, you will always lose. Always! 6.7 What ae demons capable of doing? Fom the Bible: Matthew 8:28 Legion many demons can attack one peson at a time. This man demonstated unusual stength, and went aound naked. Matthew 8:31 They can go into animals (pigs, in this case) Matthew 9:32-33 Spiit of Dumbness Matthew 12:22 Spiit of Blindness and Dumbness Mak 1:23-26; Luke 4:41 Possessed a man Luke 9:38-39,42 Caused convulsions Paye Manual Page 12

72 Deliveance Luke 13:10-13 Spiit of cippleness Acts 8:7 Paalytics and cipples Acts 19:13-17 They espect only Jesus and Chistians Acts 6:16 Pedict the futue 2 Cointhians 11:13-15 Masqueade as angels of light 2 Thessalonians 2:9; Matthew 24:24; Revelations 16:13-14 Pefom countefeit miacles 2 Cointhians 4:4; Matthew 4:13-15 Blind the minds of unbelieves John 10:19-10 Steal, kill, destoy 2 Cointhians 12:7 Messenge of Satan to Paul. most likely a demon. Added to this is the authoity of Satan. John 12:31, 14:30; Ephesians 2:2; 2 Cointhians 4:4 Satan is god of this wold, pince of this wold and pince of the powe of the ai. 1 John 5:19 The whole wold is unde the contol of Satan To summaise what demons demonstated they could do, we have: Physical illness Exchange of Pesonality Claivoyance Unusual Stength Moal Impuity Seizues and Convulsions Tansfeence to othes, including animals Multiple demons inhabiting one peson Affecting ou thinking Appeaing as angels Stopping people believing in Jesus 6.8 Demons demonstated that they must obey Jesus. (Matthew 8:31-32; Mak 1:25-26) Similaly they will obey Chistians who demonstate an undestanding of thei delegated authoity. (Mak 16:7; Acts 8:5-7; Acts 16:18) 6.9 Demons fea thei final judgement, which they aleady know. (Luke 8:28, 31) 7. Demons cannot affect a peson unless they have a legal ight And the legal ight is invaiably the esult of somebody s sin - you own, o anothe peson s. The spiit wold is an extemely legal wold, whee God sets the legal ules. All spiit beings ae bound by these ules. When Jesus took the keys of death and Hades fom Satan (Revelations 1:19), he did not have to fight it out down behind the wood shed. Legally, Jesus had aleady won on the coss. Satan could not efain fom giving the keys ove. Satan did not become god of this wold (2 Cointhians 4:4), pince of the powe of the ai (Ephesians 2:2), pince of this wold (John 12:31), o ule of this wold (John 14:30), until he had tempted Adam and Eve to sin. This gave him legal ight to the eath. So when Satan tempted Jesus and offeed him all the kingdoms of the wold, they wee Satan s to give. Jesus did not dispute this. Demons, too, know that they can lay claim to come and stay in and on a peson though a legal ight. Simila to Adam and Eve, if we sin, then demons will gain legal ights in ou lives. Paye Manual Page 13

73 Deliveance But now, though confession, epentance and fogiveness, we can evoke these ights. If we confess ou sins, he is faithful and just and will fogive us ou sins and puify us fom all unighteousness. - 1 JOHN 1:9 (NIV) Once the legal ight has been dealt with, it is easie to evict demons. To evict a demon befoe the legal ight has been nullified, while possible, is usually difficult. The demons know, too, that because the legal ight has not been dealt with, they can come back, and this can poduce a wose state than befoe. When an evil spiit comes out of a man, it goes though aid places seeking est and does not find it. Then it says, 'I will etun to the house I left.' When it aives, it finds the house unoccupied, swept clean and put in ode. Then it goes and takes with it seven othe spiits moe wicked than itself, and they go in and live thee. And the final condition of that man is wose than the fist. That is how it will be with this wicked geneation. - MATTHEW 12:43-45 (NIV) The legal ight is almost invaiably, sin you own, o someone else s. If someone is affected by demons, eithe they ae a sinne themselves, o they ae a victim, and have esponded wongly. Eithe one can open a dooway that allows demons to ente. They may o may not ente, but the dooway has been opened. The only way it can be closed is though the coss: confession, epentance, fogiveness. Most of any so-called deliveance session is not spent in casting out demons, but in epentance and fogiveness. Some of the legal ights that demons will use ae: (a) Delibeate sin. Just as Satan only gained uleship ove eath though Adam and Eve s sin, so too Satan can gain the ight of access though ou sin. In you ange do not sin": Do not let the sun go down while you ae still angy, and do not give the devil a foothold. - EPHESIANS 4:26-27 (NIV) If you ae living in delibeate ebellion, you ae open to demonic attack. You must confess, epent, fogive othes, and fogive youself. (b) Delibeate involvement in the occult. Let no one be found among you who sacifices his son o daughte in the fie, who pactices divination o socey, intepets omens, engages in witchcaft, o casts spells, o who is a medium o spiitist o who consults the dead. - DEUTERONOMY 18:10-11 (NIV) Involvement in the occult beaks the fist commandment (Exodus 20:2) of having othe gods befoe him. Seeking any advice o help fom demons places them befoe God. This is spiitual adultey, and is, in effect, a diect invitation fo a demon to ente. It does not matte if you did not believe in it, did it fo a joke and a laugh, o wee one of a dozen othes involved, the esults ae that you have opened a dooway in you life whee demons may o may not ente. The dooway can only be closed though epentance and fogiveness fom Jesus. Sometimes, those in authoity ove us, such as paent, teaches o leades, can invite demons to ente us though dedications and satanically empoweed blessings. Paye Manual Page 14

74 Deliveance (c) Inheited o geneational iniquity. Geneational iniquities, o bondages, ae passed fom paent to child down though the geneations. They will usually show up as compulsions that occu in each succeeding geneation. They ae not a punishment fo sin, but a natual consequence of sin. Often, demons will be linked to these compulsions. Having Chistian paents does not seem to stop the iniquities of thei paents affecting us. We can even manufactue ou own iniquities though delibeate wilful ungodly actions. Becoming a Chistian means we ae fogiven, and that the penalty of ou sins is taken by Jesus. But it does not necessaily emove the consequences of past sins. In ou natual physical wold ou actions have consequences. Fo example, if a child beaks something, then apologises to us, the boken object does not miaculously become whole again. The consequences must still outwok, independently of ou fogiveness (o othewise). If a peson sins befoe God, and asks fo fogiveness, God will fogive. He will even foget the sin. But the consequences of that sin (fo example, a pegnancy out of wedlock) will still outwok in the natual wold, egadless of God s fogiveness. The same occus in the spiit wold. The OT states that gievous sins, o iniquities poduce consequences that ae visited down to the thid and fouth (and in one case, the tenth) geneation. This occued even afte they had been though the sacifice system fo a coveing of thei sin. Jehovah is slow to ange, and abundant in loving-kindness, fogiving iniquity and tansgession; and that will by no means clea the guilty, visiting the iniquity of the fathes upon the childen, upon the thid and upon the fouth geneation. - NUMBERS 14:18 (MKJV) Iniquities will distot some aspect of ou being: ou body, ou soul o ou spiit. It will often ceate an inne natue that finds it easy to sin in one aea. We cannot get fee. This bias will be handed down to ou childen. When we sin in this aea, which we now find fa easie to do, it will also open us up to the influence of demons, and stengthen, o einfoce, the geneational iniquity. (d) Deep huts. Abuse sexual o othewise, ange, hated, bitteness, jealousy, fea, ejection, wothlessness, inadequacy, guilt, esentment, fea, ebellion, etc ae all examples of this. Often shame coves all this, and many events may be fogotten by the peson. (2 Cointhians 4:2) Fo some, egulaly paying this vese can bing to emembance the hidden memoies. Figues fo sexual abuse ae athe staggeing. Vey appoximately, one in five women unde the age of 16 have been abused sexually in some fom o othe. In chuches the figues ae appoximately one in fou. (In pison, the figues ae wose! One in thee women and one in ten male pisones have been victims of sexual abuse.) This does not mean that people within the chuch abuse moe, although logically it must go on, but athe that they come to the chuch looking fo help. On aveage, help is not found. The eason the victim becomes affected by a demon is though thei ungodly emotional esponse to the act caied out against them. Ange, age, hated, fea, esentment, unfogiveness, guilt, evenge the list can go on. These ae sinful esponses, and allow demonic enty. Sexual abuse is the ultimate violation. Thei gende identity is at the coe of thei being; it is who they ae. To violate this is to violate the coe of thei being. And the peson s esponse allows demons the ight of enty. This sounds like it is not fai. Remembe though, that nothing Satan eve does is fai! His hated fo us knows no bounds. It is total. And until the peson is willing to hand these esponses to Jesus and be fogiven they cannot obtain feedom. This means, of couse, that when Jesus was totued, abused, pobably homosexually aped, and slowly killed on the coss, he did not espond with hated, ange, evenge, fea o even a shinking away fom pain. The Bible says that he willingly went this path, feely offeing himself to be sacificed, knowing that the final outcome would be potential feedom fo all of us. Imagine the Paye Manual Page 15

75 Deliveance temptation to sinful feelings. Yet still Jesus did not sin. It is no wonde that Jesus sweated teas of blood in the Gaden of Gethsemane, knowing what unbelievable temptation was in stoe fo him. (e) Sexual sin Any of the following can cause an enty point fo demons. Sex befoe o outside of maiage Geneational sexual sins Sexual abuse: This can be any one of a host of aeas Homosexuality / lesbianism Ponogaphy (witten, video, intenet) Bestiality Tansvestism / tans-sexuality Fantasy Ponogaphy is pehaps the lagest un-acknowledged poblem in Westen Evangelical chuches. Accoding to a 2014 PovenMen.og suvey of self-poclaimed Chistian males, hee ae some statistics: 37% of Chistian men and 7% of Chistian women viewed ponogaphy seveal times a week o moe 64% of Chistian men and 15% of Chistian women use ponogaphy once a month o moe 21% of Chistian men eithe think that they ae addicted o ae unsue if they ae addicted to ponogaphy (2014 PovenMen.og Ponogaphy Addiction Suvey - conducted by Bana Goup: The suvey esults ae located at: Accoding to Etenityace.com: In a suvey of 500 Chistian men, 90% [of those who access ponogaphy] felt disconnected to God on account of ponogaphy consumption 56% of all divoce cases had one of the patnes addicted to ponogaphy. And accoding to Pastoal Cae Inc.: 34% of pastos westle with the temptation of ponogaphy o visits ponogaphic sites. Because we don t usually shae ou poblems until afte we have ovecome them, no one in the chuch talks about this. Pastos, too, have little in the way of definitive answes, so it is not peached about o discussed. But it does allow demonization. A lagely un-talked about aea that may be a poblem fo some Chistians Some single Chistian women who have not found a husband will be appoached by a Jesus, usually at night in bed, pomising to be thei husband, and be maied to him - Jesus. Sex will occu, and may continue on a egula basis. This will always be a demon. Always. It is called an incubus, and is well known in histoy. One woman who epots this expeience, afte questioning othes in the chuch, found that nine out of ten of the women questioned had had this expeience at least once. Men can have this expeience also, but clealy the demon cannot make out that it is Jesus, fo Jesus would then be a female. These demons ae called a succubus. (f) Ungodly soul ties. and said, 'Fo this eason a man will leave his fathe and mothe and be united to his wife, and the two will become one flesh. - MATTHEW 19:5 (NIV) Pobably the most common ungodly soul tie today occus though sex outside maiage. But thee ae many souces fo these ties. They must be epented of, cut, and the pats of you in the othe peson bought back to you, and the image of the othe emoved fom you. Paye Manual Page 16

76 Deliveance Non-sexual soul ties can be fomed though such things as domination of one peson ove anothe, exteme admiation (fo example, a ock sta), vey close fiendships, and vows of fiendship, to name a few. (g) Cuses and cused objects. Cuses may be fom us, o fom othes. Ou wods have powe, because we wee made in the image of God, and his wods have powe also. Wods such as, You will neve get a job, o You will neve get maied o You ae always boke / ugly / childish can condemn a peson in the aea spoken of. The saying, Sticks and stones will beak you bones, but names will neve hut you, is wong. We can do enomous damage with ou tongue. When James speaks of blessing and cusing, he is not speaking metaphoically. but no man can tame the tongue. It is a estless evil, full of deadly poison. With the tongue we paise ou Lod and Fathe, and with it we cuse men, who have been made in God's likeness. Out of the same mouth come paise and cusing. My bothes, this should not be. - JAMES 3:8-10 (NIV) Equally, we can condemn ouselves with simila statements aimed at ouselves, I will always look ugly, I will neve be loved, I ll be bette off dead, All the men in my family die befoe they tun 50, will affect ouselves by putting a cuse on ouselves. A cuse, though, need not land. Like a flutteing spaow o a dating swallow, an undeseved cuse does not come to est - PROVERBS 26:2 (NIV) This vese states that thee needs to be an openness though a cause, fo the cuse to alight. Cuses that do land will most likely cay demons with them. Objects can also be cused. It is not uncommon fo people binging objects puchased in foeign counties that have had cuses put on them to aid in thei sale while in the shop. Objects such as heathen masks, bass and othe epesentations of gods, pictues of dagons, demons, snakes, etc, jewelley made into some satanic / occult symbols, Buddha statues, paye wheels, anything puchased fom temples, will usually have a demonic attachment. If you have been to a temple of anothe god, and taken off you shoes to ente, you have done obeisance to the god of the temple; you have woshipped thei god. This may open a dooway fo a demon. It does not matte that you did not believe in it. (1 John 5:21) Houses can be inhabited by demons to the point of awaeness, so a ghost o a haunted house is bon! Often you might simply feel teibly uncomfotable in a oom o passageway. This can occu though witchcaft involvement, séances, spells, even untimely death. Afte death, many keep thei fathe s Masonic lodge paaphenalia. This is highly cused, and should be bunt. Do not give these things away. What pice do you put on feedom? Some geneational iniquities cause not just a bias, but also a geneational cuse to come down on succeeding geneations. Inheent in this cuse will usually be a demon. We know that many sicknesses pass fom one geneation to the next. The same applies to spiitual sickness. Witchcaft can poduce a poblem with blasphemy and ange. Sexual pomiscuity can poduce skin disodes. A geneational tend of povety, o being accident pone, is likely be souced in an iniquity. These cuses ae passed down fom paent to child, and will usually cay demons. They can only be boken though the powe and the name of Jesus. (h) Ungodly dedications. Many childen, paticulaly in othe cultues, ae dedicated to thei gods as babies. Pehaps a vow is spoken ove the child also. Paye Manual Page 17

77 Deliveance (i) (j) (k) (l) (m) Loss of contol ove one s body. This aea is not necessaily you sin, but may be though othe s sin. Fo example, hypnosis, anaesthesia, accident, unconsciousness, tauma, etc. Phobias o unnatual feas. In this wites opinion, all, o almost all phobias have a demonic foundation. Fea of flying, swimming, being out in the open, and the plethoa of othe phobias and feas, can espond well to deliveance. Many exteme feas stem fom a pevious negative expeience whee fea was allowed and accepted. Demons will then take it all to anothe fea-level. Repentance of thei ungodly esponse to the initial event will be equied befoe paye fo deliveance will be successful. Addictions: (i) Addictions to ponogaphy, sexual aeas, and the like (ii) Excessive behavious, such as washing of hands, tidiness, etc (iii) Dugs, smoking, alcohol (iv) Food These may o may not cause enty points fo demonic influence. It will lagely depend on the degee of sin in any aea. Mostly, the undelying aea must be assessed and dealt with befoe deliveance can be achieved. In all these thee will be an undelying aea. Satanic Ritual Abuse (SRA) and Dissociative Identity Disode (Fomely known as Multiple Pesonality Disode, o MPD). These aeas have come to be ecognised in official cicles in the last 30 yeas. They ae extemely complex aeas, and beyond the scope of these notes. Unfotunately it is also an aea that is fa moe pevalent than we have in the past believed. In any one aveage sized congegation, thee can easily be at least half a dozen (usually) women with DID though childhood sexual abuse. And this figue is pobably consevative. A list of othe possible aeas of concen is listed in an appendix. Once a dooway is closed (usually though confession, epentance, enouncing and fogiveness), demons may choose to leave of thei own volition. Deliveance is not the only way to id a peson of demons. Submit youselves, then, to God. Resist the devil, and he will flee fom you - JAMES 4:7 (NIV) Be self-contolled and alet. You enemy the devil powls aound like a oaing lion looking fo someone to devou. Resist him, standing fim in the faith, because you know that you bothes thoughout the wold ae undegoing the same kind of suffeings. - 1 PETER 5:8-9 (NIV) They ovecame him by the blood of the Lamb and by the wod of thei testimony; they did not love thei lives so much as to shink fom death. - REVELATIONS 12:11 (NIV) I wite to you, fathes, because you have known him who is fom the beginning. I wite to you, young men, because you ae stong, and the wod of God lives in you, and you have ovecome the evil one. - 1 JOHN 2:14 (NIV) 8. Deliveance: Who does it? Do we ask God to, o do we? Who actually does the deliveance? Do we ask God to do it, o do we do it ouselves? At the end of Jesus ministy hee on eath, he commissioned his disciples to: (Matthew 28:20) teach them to obseve all things, whateve I commanded you. What had he commanded them to do? Heal the sick, aise the dead, cleanse those who have leposy, dive out demons - MATTHEW 10:8 (NIV) Paye Manual Page 18

78 Deliveance He appointed twelve - designating them apostles - that they might be with him and that he might send them out to peach and to have authoity to dive out demons. - MARK 3:14-15 (NIV) When Jesus had called the Twelve togethe, he gave them powe and authoity to dive out all demons and to cue diseases. - LUKE 9:1 (NIV) I have given you authoity to tample on snakes and scopions and to ovecome all the powe of the enemy; nothing will ham you. Howeve, do not ejoice that the spiits submit to you, but ejoice that you names ae witten in heaven. - LUKE 10:19-20 (NIV) The gospel of Mak futhe ecods that Jesus stated, And these signs will accompany those who believe: In my name they will dive out demons; they will speak in new tongues; they will pick up snakes with thei hands; and when they dink deadly poison, it will not hut them at all; they will place thei hands on sick people, and they will get well. - MARK 16:17-18 (NIV) While the textual authoity of the Mak 16 passage is open to debate, thee can be no question as to the ealy chuch s intention in this aea. Deliveance was an integal pat of thei ministy. (See Appendix A) God has clealy given authoity to us to do the wok. It is us who ae to take that authoity and command. To ask God to heal o cast out demons is not in line with sciptue. We ae to do the healing and casting out. The God of peace will soon cush Satan unde you feet. - ROMANS 16:20 (NIV) 9. Jesus model on deliveance. Fom Jesus ministy we can deduce a numbe of facts: (a) (b) (c) (d) (e) Jesus allowed the demons to speak occasionally. He also convesed with Satan diectly, at his temptation in the wildeness. When Jesus fobade demons fom speaking, it was because he did not want the demons to eveal who he was. With the Gadaene demoniac, Jesus convesed with the demons and obtained valid infomation that appeaed to help in the deliveance of the peson. It may be easonable fo us to do that also. Knowing the demon s name appeas to give added authoity. It cetainly is necessay when doing deliveance to naow the focus down to a demon of. When the demons efused to leave the Gadaene demoniac a fact inteesting in itself Jesus asked him his name (Luke 8:30 Jesus asked him, What is you name? ). The demons esponded by giving thei name. But was Jesus asking fo the demon s name, o the peson s name? The fact that Jesus asked pobably indicates that Jesus was seeking the peson s name, athe than demanding the demon s name. We can be sue that Jesus did not ask this question out of idle cuiosity. Knowing the demon s name appeaed to give Jesus something moe to bing about deliveance. In font of Jesus, demons manifested. Manifestations, while usually not desiable, will often confim to a peson the eality of the demons. We must, howeve, limit these manifestations to ou vey naow specified boundaies. We have the authoity to detemine and set these boundaies. Jesus did the commanding. He did not ask God to do it. The Geat Commission and othe passages imply we should do the same. (See Matthew 10:8) Demons once efused to follow Jesus instuctions (Luke 8:29 Gadaene Demoniac). We must use ou authoity in Jesus to command obedience. Paye Manual Page 19

79 Deliveance (f) (g) (h) (i) (j) Jesus cast the demons out. This means they must have been in. While the people wee technically not yet Chistians (the coss had not occued), Jesus model was so that we could lean how to do it. Jesus modelled deliveance with the intention that the disciples (and us) would lean. Demons can be expelled at a distance (Mak 7:29). But it seems bette that it not be done this way, because geneally, Jesus did it this way. Jesus, fo the most pat, deliveed people who wee in close poximity. Healing includes deliveance. Sickness can be caused by demons. As stated ealie, Jesus actually efes to those equiing deliveance as being sick. In Luke 7:22 Jesus says to tell John of the sick people healed. Many, though, wee healed by being deliveed. Luke (Luke 8:2) states that they wee healed of evil spiits. Jesus, and we can assume, the disciples, did not use damatics to delive someone. It is all about authoity. Jesus did not take on teitoial spiits. He limited himself to pesonal demons. What Jesus did was to model a behaviou to us. It should be easonably obvious that Jesus did not have to: name the demon to evict them (Gadaene demoniac). pay twice fo healing (Mak 8:24 the man saw, men like tees walking ). allow any manifestation of a demon whatsoeve. limit himself to pesonal demons only. He could have gone afte teitoial spiits, o Satan himself. Yet Jesus did these things to show us how to do it. He modelled a behaviou that we should follow. 10. Guidelines in Paye So, some keys to paye in aeas such as deliveance ae: (a) (b) (c) Know who you ae in Chist Jesus. (See the section elsewhee fo the I Am s of sciptue.) While no-one is yet pefect, leave no ongoing sin between you and God befoe ministeing to anothe. If you have an aea of unconfessed and ongoing sin, it is an open dooway fo Satan and his demons to attack you. Know you authoity. Jesus said, All authoity in heaven and on eath has been given to me. Theefoe [you] go (Matthew 28:18-19 NIV) We ae to go out in that authoity. Not because we ae pefect. Not because we have it all togethe. But because we ae now childen of God. He sees us as pue though Jesus, and we have that authoity. We DO have that authoity. Believe it! I have given you authoity to tample on snakes and scopions and to ovecome all the powe of the enemy; nothing will ham you. Howeve, do not ejoice that the spiits submit to you, but ejoice that you names ae witten in heaven. - LUKE 10:19-20 (NIV) (d) (e) (f) Stand on the above two veses. Memoise them. Jesus gives us authoity ove all the powe of the enemy. Be unde a spiitual coveing. Fo most, this will mean to be a membe of you local chuch. By doing this thee is a level of spiitual potection. If you ae involved in this type of ministy, keep the ministe fully infomed of who you pay fo. Make sue it is done with his blessing. Do not be a lone ange. We can be hit big time, unless we teat this seiously. Have paye backup. Ask people you tust, to pay fo you duing any time of paye. These last two ae impotant fo you own suvival. Satan would love nothing moe than to see you fall big time. Being a legal system, if Satan has access to you, he will use it. It is vey impotant. Paye Manual Page 20

80 Deliveance (g) In paying fo deliveance fo a peson, eithe we ae in tune with the Holy Spiit enough to be shown by him what demons equie dealing with, o we ae not. Most of us ae not. Some that this wite knows, see these things in living colou, even as movie clips on lage sceens. Pobably in 3-D! Who needs home theate? And yes, I am envious. I do not have that gift of discenment. That is not to say that God does not eveal anything to me. I find that God does show me cetain things, but only occasionally. So eithe we pay fo people in the pesence of these gifted people who ae shown things fom God with exteme claity, o we command the demons themselves to eveal themselves to the peson. Puddling aound in the dak, naming possible demons, hoping to hit the mak, is not eally the best way to achieve victoy. It is like swod fighting with a blindfolded on. (h) (i) Some believe that visualisation and seeing pictues in thei mind is wong. Like eveything else that Satan has done, he has also taken visualisation and polluted and twisted it to suit his evil ends. The Bible, though, egulaly speaks of people having deams and visions. Jacob (Genesis 28:10-17), Joseph (Genesis 37:5-11), Samuel (1 Samuel 3:1-15), Isaiah (Isaiah 6), Pete (Acts 16:9), and John (Revelations). Visualisation and guided imagey, when used in new age meditation will be demonic. Howeve, being ceated by God, it can also be used fo good, if it is God cented and God focused. The main tools of the Chistians ae epentance and seeking God s fogiveness. Jesus saw it as so vitally impotant fo us to fogive othes, that he added an addendum onto the Lod s Paye. If we do not fogive othes, we stand in gave dange of not eceiving God s fogiveness. Fogive us ou debts as we also have fogiven ou debtos. but if you do not fogive men thei sins, you Fathe will not fogive you sins. - MATTHEW 6:12,15 (NIV) (j) (k) It is futile to tell a demon what to do, unless the command is backed up by the victim's ageement and aggessive esistance to Satan. Deliveance will be unsuccessful without a peson s coopeation, both on the day, and aftewads, as temptations aise. The peson must still stand (Ephesians 6:13). When people think of deliveance today, it conjues up bizae and hoific pictues of people sceaming, being held down, o slitheing up walls and acoss ceilings in vaious displays of snake o animal-like behaviou. Tue deliveance need not be like that. It can be a gentle ministy. As long as the peson doing the deliveance knows who they ae in Chist, and the authoity he has given them, manifestations can be totally contolled. They will be as much o as little as the leade dictates. Geneally, it is best to educe this to zeo. Some manifestation may not be a bad thing, to demonstate to the peson the eality of what they have been playing with. Jesus geneally tied to estict manifestations, but on some occasions they occued. (l) Be vey caeful not to ovestep you God-given authoity. We do not have the authoity to go into a foeign temple and bind and cast out demons. We do not have the authoity to go into a town and cast down teitoial spiits. We also do not have the authoity to cast demons out of stanges, including leades of a county! All these people have made thei own choice, and it is not ou call to deny thei choices. Ou limits, I believe, stop at those things that diectly affect us, ou family, and with ou ministe s appoval, ou chuch. And, of couse, a believe seeking help. Sometimes, though much paye and fasting, we may obtain authoity fo geate things. But be vey caeful! If we step out of line in this aea, we ae vey likely to get hit big time! If we wok within ou allowed God-given licence to opeate, we ae potected. Outside this is vey big touble. Be vey cautious about confonting Teitoial Spiits. Jesus neve did. While thee is sciptual evidence fo them being thee, thee is no sciptual pecedent fo coming against them. Be vey sue of you leading if you do this. Stepping outside these limits can cause exteme poblems. This wite is awae of a maiage beakup, also a bedidden sickness that incapacitated one peson fo a yea until paye eleased them, family stife and bickeing afte each paye ministy time, and fo anothe, epeated hospitalisation Paye Manual Page 21

81 Deliveance fo an illness afte deliveance sessions until this peson left town. It then stopped. Anothe almost esulted in the peson s death, until they epented of stepping outside thei authoity, and eceived paye fom fiends. It is the wite s opinion that these hits wee the esult of eithe stepping outside the set boundaies fo this ministy, o known sin in the life of the one o moe of the team membes. It is not a game! (m) (n) (o) (p) Often we might see a need to pay fo someone such as a loved one in the aea of deliveance, binding and loosing, etc, but it is impossible to pay with them (due to distance, unbelieving maiage patne, etc ). If the peson is willing to allow us to pay, ask fo thei authoity to stand in the gap fo them, and to pay in any way we see o feel led. The spiit wold is a legal wold, so the question must be clea, and they must give a clea Yes. They need to give infomed intelligent pemission. With this, you have the authoity to pay fo them. Standing in the gap is a biblical thing, whee we pay fo othes by owning thei budens, epenting whee appopiate, and seeking God s fogiveness. (See Matthew 15:21-28; Mak 7:24-30) We can pay to take any demon s powe and authoity, and give it back to Jesus, the souce of all powe and authoity. The demon will get smalle and less poweful. It makes it easie and less daunting on the peson being deliveed if they ae shown by God that the demon is small. We can do this fo all demons anywhee, with safety. This can be a vey effective tool. Paye commanding that a demon be isolated fom all souces of powe can help also. Neve pay commanding angels to do anything. Ask God if he would send angels to do the task. We do not have authoity ove angels. Thei task is to ministe to us, not answe to us. If possible, ely on a membe of the team having the gift of discenment. It is bette to ely on God fo infomation, than to ely on Satan. As a ule, neve equest infomation fom demons othe than infomation diectly elated to thei eviction. Anything futhe than this is too close to using the peson as a medium. Occasionally, Jesus may command the demons to eveal othe infomation, but be vey caeful in this. Follow the leading of God on this. An absolute: neve engage in a lengthy convesation with demons. Fo those who feel that having two-way convesations with demons is too close to holding a séance, look at the fuit of the Holy Spiit in the lives of the people who pactice this method. If they ae pacticing what God hates, the blessing of God will not be on thei lives o ministy. Geneally, we would have to conclude that God s blessing is thee. But we must be caeful. (q) () Apat fom Jesus, vey few people will get to deal diectly with Satan. Thee may be othe demons named Satan, just as thee ae many people named Mohammed afte Islam s pophet of the same name. This may fool some people into believing that they ae dealing diectly with Satan, but it is doubtful that odinay Chistians will be equied to deal diectly with him. Be way of casting demons out of non-chistians. Without the indwelling powe of the Holy Spiit to take the demon s place, the peson is destined fo despai. (Read Matthew 12:43-45) Only aely is it ealistic to expect othewise. Paul did cast out a demon fom a non-chistian gil in Acts 16:18. Hee, he commanded a spiit of divination to come out of a slave gil. This occued only afte continual haassment fom the gil, who followed them aound saying, These men ae sevants of the Most High God, who poclaim to you the way of salvation. Notice, though, that the ensuing facas put Paul and Silas in pison. The esult was that while the jaile - and his entie household - was saved, Paul and Silas had to leave the city. Was it woth it? Only God knows. (s) You may bind demons in non-chistians, but this will only last a shot time. Fo instance, in you wok envionment, classoom, etc, you may bind demons within people you come acoss, to make you job o life easie. Be as specific and naow focussed as possible. Go with what you feel led by God, in naming the demons concened. If the demon needs to be e-bound, then it should be done daily. Expect this to last one day only. (Jesus model paye says, Give us this day, ou daily bead This indicates a daily paye, and not a one-off paye that has on-going effects that last foeve.) When paying fo someone in this aea, always ministe in (at least) pais. Neve do this alone. Paye Manual Page 22

82 Deliveance (t) (u) Neve be bullied into a ushed job, paying fo someone with a despeate need. Always make time to think you way though, obtain paye backup, find team membes, pay and seek God, etc. The demon has pobably been thee fo yeas. Take the time to think and pay you way though. Sometimes when we plan to, o actually do something big fo God, things seem to fall apat. The wheels fall off ou life. Accidents occu, sicknesses happen, depession comes like a blanket, mino (o majo) calamities follow, o family poblems aise. Thee can be many easons fo this. But somewhee thee will be an opening allowing Satan and his kingdom enty into you life / family. Some of these might be: Is thee known sin that you ae hiding (o in the life of a team membe)? Have you ovestepped you authoity? You may not be coveed by you chuch. Do they suppot what you ae doing? Is it with the ministe s appoval? Is you home life in line with God s authoity stuctue? (Befoe God: Husband Wife Childen). If you ae single, what do you do to pay fo God s potection ove youself (and pehaps, each child)? Have you payed though you house ecently? Have you anointed the doos, windows, and house-block cones? Have you payed fo God s blessing on you house?... ca?... possessions? Check fo cused objects in you home. (tinkets fom oveseas Asian / Indian / etc shops, new age jewelley, occult equipment, etc) What ungodly soul ties ae still in place? Might thee be cuses on you o on you family? What gounds ae thee fo a cuse to alight? To what degee ae you affected by geneational sin o iniquity? And while this question is vey difficult to answe, we must be awae of its potential to affect us. Jesus walked in intimacy with God. He was pemanently in the cente of God s will, and Satan had absolutely nothing on him. Satan had no avenue of access into Jesus life. He could still tempt Jesus, but that was all. The close we ae to this cental point (and none of us will eve be thee pefectly, as Jesus was), the less unexpected intefeence will aise. (v) Fo geneational sin:- Confess as sin the paents / gandpaent s actions, epent ( We have sinned ), enounce thei sin, cut it off. Fo sin done to us:- Expess ou hated of the sin, fogive the sinne, identify ou eactions to the sin and ask God s fogiveness fo ou eactions. Fo ou own sin:- Own the sin, confess, epent, enounce and eceive God s fogiveness. (w) Beeavement:- Cut the ungodly soul ties to the peson they gieve fo, beak the powe of false guilt, elease the depated to Jesus. This, howeve is somewhat simplistic, as huts may well need healing. 11. Guidelines in deliveance paye (a) Always pay befoehand fo God s empoweing and to set the scene. (b) (c) (d) Question the peson to detemine what they actually want. Detemine, if possible, when the poblem stated. Ask what was happening in thei life at that time. Paye Manual Page 23

83 Deliveance (e) (f) (g) (h) (i) (j) If the poblem was thee always, it might be geneational. Is thee a family histoy? Do othe siblings have the same poblem? We may accept esponsibility fo ou ancesto s sin. Pay along the lines, I stand in the gap fo my paent s family, and assume esponsibility fo this sin. I epent of thei disobedience in (the aea). I ask that you, fathe, would emove the stain and consequences of this sin fom myself and my childen. Look fo any event that may have caused the poblem. Paticulaly those things mentioned in the Legal Rights section ealie, and the Appendix on this at the end. Deal with the legal ights. Pay with a naow focus. Boad focussed paye does not wok. Yelling, anting and aving at demons does not achieve much, except demonstate a peceived lack of authoity. A man by the name of Hans Nielsen Hauge said, The devil sees nothing moe abominable than a tuly humble Chistian, fo [that Chistian] is just the opposite of [the devil's] own image. It is not eally a powe encounte, as we have aleady won! It is ou humility and faith in God that achieves victoy. Reviling demons only gives them powe. Evil is how they desie to be. The moe evil they ae, the bette. In Satan s kingdom, it is a kingdom of powe; the moe evil, the moe powe. Thee is absolutely no shame in his wold. Telling them that they ae vile, o simila, will please them immensely. (k) A numbe of pactices should be mentioned: Binding befoe casting out Paying against tansfeence to anothe Refaining fom laying on of hands when doing deliveance Commanding demons to the pit Commanding them neve to etun None of the above ae set in stone in sciptue, in fact, except fo paying fo a demon neve to etun (and that only in Mak 9:25), none ae done at all. This does not mean that the above ae not beneficial. Do not have a fomula set in concete to follow. Be led by God in what you do. 12. Paying fo deliveance Eithe we pay fo a peson fo deliveance with someone pesent who clealy is shown what is happening in the spiit wold by God though the Holy Spiit, o we look at the following method. One method detailed on a sheet attached in the Payes section is lagely based on what is taught by Pete Toth (Anazao: and by D Ed Smith ( and pobably othes. Basically, unde stict contol, we can command the demons to eveal to the peson, thei gounds fo being thee, deal with the gounds, then expel them. 13. Keys Some keys that we have leant: Iational feas and phobias: Any iational fea (eveyone is natually feaful of snakes. This is not iational): o Ask Jesus to take them back to a memoy of an event that was the cause. o If nothing, it might be geneational. Ask about family histoy. Deal with it though epentance. o Cast out spiit of Always Long tem injuy o illnesses will almost always have demonic attachments. Afte all, demons feed off ou pain and negative emotions, and will always attempt to accentuate it. The peson always thinks that the total pain is theis. And while it is, it is often accentuated and inceased by demons. Paye Manual Page 24

84 Deliveance Whethe it be pain, fea, temptation ange, hate, jealousy, sadness, confusion, o any one of a plethoa of negative emotions o feelings, if these ae allowed to feste, demons will eventually come in and accentuate the level and take it to a highe level. The only poblem is that you will believe that it is all you! Fo some aeas such as pain, getting id of the attachments bings the level down to manageable levels. At this point, paye fo healing should be caied out. Some things like sexual temptations, will be vey attactive anyway, because we ae made as sexual beings. Getting id of the demonic attachment still leaves a high level of attactive temptation that you have to deal with. It is not always easy! Exteme allegies to food types: Ask a peson who has exteme allegies whethe they see themselves as a feaful peson. The esponse will often be, Yes. It seems that demons of fea hang out in the gut (eve had butteflies when faced with a feaful event? Whee do we sense these butteflies?). If the peson can name when that fea began, it can be possible to have the peson epent of thei own initial fea, delive them of spiits of fea (naming the fea type), and then pay fo healing. If demons don t go o Bind the stongman. Jesus said that we must fist Bind the stongman. o Isolate and cut them off fom all souces of powe and authoity fom outside. o Seek the eason. Thee ae still gounds fo them to stay. o Command the demon to eveal the cause, with a wod, a thought, a pictue, a feeling o a memoy, and to speak the tuth, as the tue and living Lod Jesus Chist knows the tuth. o Command that a demon s powe and authoity be taken fom it and given to Jesus, the souce of all powe and authoity. o Pehaps the demon is a pat. (DID/MPD). Be caeful! Demons can neve be good o nice. Demons hate us with a passion. All do! Paye Manual Page 25