Understanding the Spiritual Realm
Katherine Morse | 07 June 2026
Humans are both physical and spiritual beings.
Scripture affirms this duality without requiring a single model of how the parts of a person fit together. Whether one prefers distinctions such as body, soul, and spirit (1 Thess 5:23) or a more integrated view of the person, the central point remains: we inhabit a reality in which both the material and spiritual operate simultaneously.
God forms the human body from dust and animates it with his own breath (Gen 2:7), giving us a life that is responsive to both realms. Because of this spiritual dimension, we inevitably engage with a spiritual environment populated by created beings who themselves interact with God’s purposes. Angels are “ministering spirits sent out to serve” (Heb 1:14), and Scripture depicts a realm in which spiritual conflict occurs (Dan 10:12–14; Eph 6:12). We are part of this environment whether or not we acknowledge it, and we are given spiritual resources appropriate to it (2 Cor 10:3–4; Eph 6:10–18).
Angels and demons belong to the same created order. Satan is a fallen angelic being (Rev 12:7–9) described as “the accuser” (Rev 12:10) and “the adversary” (1 Pet 5:8). He is not God’s opposite or equal, and he is neither omnipresent nor omniscient, meaning most people will never encounter him personally. When Scripture speaks of “Satan” or “the enemy,” it often refers to the collective work of the kingdom of darkness—rebellious spirits aligned with his purposes (Eph 2:1–2). These demons belong to the same created order as angels; their difference is one of allegiance rather than essence.
Though Scripture describes rebellious angels as being cast down (2 Pet 2:4; Jude 6), they remain fully subject to God’s sovereignty, and the New Testament situates the Christian life within this larger spiritual conflict, assuring victory through the one before whom every power ultimately bows (Phil 2:9–11; Col 2:15).
Jesus does not hate the demons. In the Gospels, demons consistently submit to Jesus’ authority (Mark 1:23–27; Luke 8:28–33), revealing that their power is limited and derivative. Jesus speaks to demons directly, they answer directly, and his commands are calm and authoritative rather than hostile or theatrical (Mark 5:8–13). He does not shout, insult, or argue—he simply exercises authority. This undermines the assumption that God must hate demons because they are in rebellion. Scripture does not say that. It shows judgment for rebellious spirits (2 Pet 2:4), but not emotional hatred. If sin automatically provoked divine hatred, humanity would have no hope—yet “while we were still sinners, Christ died for us” (Rom 5:8). Jesus’ manner toward demons reflects sovereignty rather than animosity: he is not threatened by them, nor reactive; he simply commands.
What Is Deliverance?
Prior to Jesus’ earthly ministry, there are no biblical records of what we would now recognise as deliverance. While many cultures developed practices aimed at appeasing spiritual powers, none offered a reliable path to freedom. Humanity was originally given authority over the earth, which included authority over spiritual beings operating within it (Gen 1:26–28), but that authority was relinquished through the deception in the garden (Gen 3:1–7). Demonic activity is evident in the Old Testament, yet there is no clear strategy given to humans for addressing it. Saul’s torment by an evil spirit illustrates this limitation; relief comes temporarily through David’s harp playing, but no lasting freedom is achieved (1 Sam 16:14–23).
When Jesus entered the world as the God-man, this changed. As God, he possessed inherent authority over demons; as man, he operated within contested earthly territory. As the Kingdom of God and the kingdom of darkness collided, deliverance became possible for the first time, often visibly dramatic and sometimes protracted as seen in the Gadarenes (Mark 5:1–13). This phase culminated in the decisive shift brought about by the cross.
What Did Jesus’ Death Accomplish? Jesus’ death fundamentally altered spiritual authority in the earthly realm. Through the cross, Christ reclaimed what had been lost, disarming the powers of darkness and restoring rightful authority to redeemed humanity (Col 2:15; Rom 5:17). His blood marked the earth itself and his cross staked reclaimed territory. At the same time, the locus of God’s dwelling on earth shifted. The tearing of the temple veil (Matt 27:51) signalled the end of God’s presence being confined to a physical structure. After Pentecost, the Holy Spirit now dwells within every believer (Acts 2:1–4; 1 Cor 3:16), establishing God’s presence internally rather than externally.
This results in a profound change in authority: believers now speak both as restored stewards of the earth and as bearers of God’s indwelling presence. Jesus himself pointed to this transition when he said that those who believe in him would do “greater works” than he did (John 14:12). This does not imply greater power or status than Christ, but rather reflects the post-cross, post-Pentecost reality in which his completed work is applied through many believers rather than embodied in one. Authority is exercised with greater reach and continuity, not superiority.
Who Is Deliverance For?
Modern deliverance ministry has often been distorted by misunderstanding authority. The kingdom of darkness readily cooperates with spectacle—screaming, shouting, physical manifestations—because distraction serves its purposes (2 Cor 11:14). None of this is necessary. Deliverance is therefore not about provoking or managing demons; it is about restoring the believer to freedom. Specifically, it concerns the believer being freed from sin, sorrow and internal fragmentation that hinders fullness of relationship with God and participation in his purposes (Rom 6:6–7; Gal 5:1). This process is sanctification—the ongoing outworking of salvation (Phil 2:12–13). As believers are transformed in body, soul, and spirit (1 Thess 5:23), demonic influence loses its foothold.
Picture a bowl of fruit that is starting to rot. Fruit flies come along and infest the fruit. The solution is not to try and get rid of the fruit flies. They will come back. The solution is to throw away the rotting fruit. We are the fruit bowl. The rotting fruit is our sin. And the fruit flies are demons. When sin is addressed, the infestation resolves itself. Demons merely exploit what is already compromised (Eph 4:27; James 4:7).