How much emphasis should be given to demonic deliverance in the Christian life?

At this present time deliverance is not so much talked of as it used to be in days gone by, and I have wondered why this is so. It cannot be because it is not so much needed as formerly, when it used to be the most usual subject taken up by believers met together for edification. It certainly must be learned and experienced if one is to be victor over the world, the flesh, and the power of the devil. And yet how little one hears it referred to!

The truth of deliverance was much used in ministry a generation or two ago, though confessedly not so much of late; but the fact that the enemy has changed his tactics, flooding the world with new psychology and such things, calls for more earnest concentration on the part of those who would be faithful to the Lord. In spite of all these clever innovations, the simple Christian with the Word and Spirit of God may be led into the joy of true deliverance, if his desire is to be obedient to the Lord and to learn the pleasure of His will. It is connected with a view of man in a threefold way — first, as he came from the hand of God, next as having fallen, and then as brought back to God in Christ.

However, the principles underlying the incident have a deeper spiritual application. Here is a company of believers, for such were the disciples, and the Lord had put power into their hands, yet they were not able to use it. Perhaps, as over and over again they attempted to drive out the demon and failure followed, the multitude jeered at them, and the effect upon the child must have been awful. Their failure made the case worse. Thus we are as believers in the midst of an evil world, which is under the sway of its god, the devil, and his demons. Complete victory and power over the world and its god is given to us by, in and through our Lord Jesus Christ, and yet here are many of God's people as helpless and powerless as were these disciples at the foot of the mountain. Weakness and failure is seen everywhere, and instead of exercising full control and having full power over that which is evil, the evil has full control. And why? Oh, let us put the words prominently before the eyes of our hearts, "Because of your unbelief." Unbelief is the only reason for this failure. Unbelief gives the world and Satan all their power. Faith lays him low and the walls of Jericho (the world) must crumble to dust without even a single hand lifted up against them. Nothing is impossible for him who believes. Faith can remove and does remove mountains, which mean obstacles and difficulties in our way. How little such faith is exercised among believers. And we may go still further and ask what is the reason of lack of faith? A severed communion with the Lord and occupation with self. If the Lord is ever before our hearts and self is out of sight, faith can readily be exercised. Therefore the Lord gives the remedy, "Prayer and Fasting." Prayer means communion with the Lord and dependence on Him. Fasting (the least meaning of it, abstinence from food), the losing sight of self; self-denial.

Now, so far. the believer of to-day is in both these positions. On the mountain top the Kingdom glory is present to faith, but as to experience, we meet with the power of Satan in evidence in the world every day. He has been defeated, but he is not yet expelled from the scene of his usurpation. And we do well to mark that the cause of the disciples' failure to cast out the demon was their want of faith. This, on the other hand, brings out the deeply important principle that the man of faith is superior to all the power of evil. If it be the world in its ways, or its influence, or its oppression — "this is the victory that overcometh the world — our faith" (1 John 5:4) If it be the direct assaults of Satan, he can be resisted, if we be "steadfast in the faith" (1 Peter 5:9). Here the disciples at the foot of the mountain were out of touch with the Lord above, and there was failure on their part, as there must ever be for us all, under like conditions. Neither is it any guarantee that because a man overcomes at one time, he may not fail before the same difficulty on another occasion. These same disciples had doubtless met cases just the same before (see Chap. 10). Why, then, had they failed here? Because, there they went in the power of the Master, here they went in their own power. "Why could not we cast him out?" they ask. Later on they would learn the great lesson of John 15:5, "Without me ye can do nothing." The two grand principles, against which all the power of Satan is harmless, are prayer and fasting; for prayer brings God in, and fasting puts flesh out, and where there is self-emptiness, and divine fulness, there will ever be overcoming power.

It is clear, from chap. 3:15, that there was no excuse for the inability of the disciples to cast out the demon from this poor child. The power had been bestowed upon them, but when this opportunity for its exercise was presented to them, they could not use it. Combining the narrative in Matthew with this in Mark, we learn the whole secret of their failure. In answer to the disciples' own question, "Why could not we cast him out?" Jesus said, "Because of your unbelief"; and He, moreover, told them that nothing would be impossible to them, if they even had faith as a grain of mustard seed. We learn likewise, from both gospels, that for such faith, for the exercise of such victorious power, over the enemy, there must be a corresponding state of soul: "This kind can come forth by nothing, but by prayer and fasting." (Mark 9:29.) Prayer is the expression, in confidence in God, of the realization of absolute dependence; and fasting will mean that Nazarite state which refuses lawful things and lawful enjoyments (See Numbers 6:3-7) for the sake of more entire devotedness to the Lord's service. It may sometimes include abstinence from food, but to confine it to this is to miss its main import. A fasting soul is one so filled with the marrow and fatness of heavenly joys, as to be superior to, and independent of, the gratifications of earth. In this condition, faith will be in such vigorous exercise that "mountains" will be removed. (Matthew 17:20.) The same blessed instruction concerning the action of faith may be gathered from the Lord's words to the father of the child, who had cried, "If thou canst do any thing, have compassion on us, and help us." The answer was as to its meaning, "the 'If thou canst,' is, 'If thou canst believe' - all things are possible to him that believeth." Whether, therefore, in the Lord's service, or in deep personal need, the indispensable requisite for calling in divine power for succour and deliverance, is faith - faith that looks beyond all difficulties and obstacles, and lays hold of the arm of Omnipotence. And this unutterable grace and privilege are of divine permission and appointment.

The situation retrieved, the disciples invited the Lord to explain their failure, and thus they stood before His judgment seat, as we all shall in the day of His advent. His explanation of their failure in a general way was, "Because of your unbelief," but He added that the demon involved in this case was of a special "kind" which could only be dealt with if there was "prayer and fasting." As is so often the case with our failures the reason was not simple but compound. Three things were involved. First, absence of faith — little or no confidence in God. Second, absence of prayer — dependence upon God. Third, absence of fasting — separation to God, even from things quite right in themselves under ordinary circumstances. In these words we believe the Lord exposed the roots of all our failures in seeking to serve Him. We are defective in one or another or all of these three things. Let us enquire, searching our hearts and lives, and see if it be not so.

The disciples in the house questioned the Lord as to why they were not able to cast out the demon, and were told, "This kind can come forth by nothing but by prayer and fasting." There are therefore different kinds of spirits. However, the connection of this verse and verse 19 shows that we are faithless if we lack prayer and fasting. For prayer expresses dependence on God, while fasting emphasizes self-denial or no confidence in the flesh.

Today, though people may not commonly be possessed by an evil spirit in the western world, there are those who in a fit of temper resemble the poor boy. They "foam out their own shame" (Jude 13), using language that only exposes their folly. They need more than disciples to help them: they need the grace of the Lord Jesus. The Lord's words in verse 41 imply that the spiritual state of His disciples was responsible for their failure to expel the demon. He spoke of the disciples as being faithless, that is, lacking in positive faith; and perverse, which indicates an abuse or misuse of the power the Lord had given them. This connects with the Lord's words in Matthew 17:21 concerning the same incident, "This kind does not go out except by prayer and fasting." Prayer and faith go together as the positive power, and fasting is the negative side, involving the self-discipline of not perverting the power the Lord gives. We too should take to heart the solemn admonition that the Lord may give us a gift and special grace to do fruitful works for Him, yet we may abuse these things for selfish or self-willed purposes.

Having thus manifested the power and kindness of God, the perfect Servant did not court popularity amongst the crowds but retired to a certain house. There His disciples in quietness enquired as to the reason of their failure, and got His answer. Again and again we ought to be asking their question, as we find ourselves weak in the presence of the foe; and as we do so we shall doubtless get just the answer they got, as recorded in verse 29. The Lord had already declared how unbelief lay at the root of their powerlessness: now He specifies two further things. Not only is faith needed, but also prayer and fasting.

Faith indicates a spirit of confidence in God: prayer — dependence on God: fasting — separation to God, in the form of abstinence from lawful things. These are the things which lead to power in the service of God. Their opposites — unbelief, self-confidence, self-indulgence, are the things that lead to weakness and failure. These words of our Lord play like a searchlight upon our many failures in serving Him. Let us consider our ways in the light of them.

It is most important to see, and it needs more than ever to be pressed upon us, that if we are to stand for Christ against the whole array of spiritual wickedness, and so be overcomers, we must be in the moral state indicated by "prayer and fasting." High-sounding words will not do if the moral state is lacking. People expect us to be in some measure in the power of what we profess. If we are not, Satan will get the advantage of us, and the very words we speak, instead of coming with power and freshness to those who listen, will only be thrown back with utter contempt at ourselves.