The Gospel of the Victorious King

In the grand narrative of Scripture, Jesus Christ stands as more than just a king - He is the victorious king who has conquered the spiritual realm. This victory extends beyond mere triumph over sin and death, reaching into the very fabric of spiritual warfare. Through His life, death, and resurrection, Jesus demonstrated complete authority over spiritual forces, establishing His kingship over all realms, both seen and unseen.

Transcript:

If you remember, last week we discussed what we might call the gospel proper—the central story that God lays before us in the Scriptures from beginning to end. That story is this: Jesus is King. Every message of the gospel centers around this core truth—Jesus is the King.

The idea of Jesus as King is the hub, the centerpiece of the gospel. This week, we’re going to start examining the spokes of the wheel, so to speak. The first spoke we’ll consider, closely related to the idea of Jesus as King, is the gospel of the victorious King. Jesus is not just a King; he is a King who conquers.

What does Jesus conquer? That’s the question we’ll explore today. Throughout history, people have wrestled with the significance of Jesus’ death, asking: What did Jesus’ death actually accomplish? What does the Bible say happened when Jesus died on the cross? What occurred when he rose from the dead? How do those events impact us?

One of the primary answers to these questions is captured in what has historically been called Christus Victor. The term is Latin for "the victory of Christ." As the Scriptures unfold, Christ’s victory is revealed to be a triumph over sin, death, and, as the apostle John says, even the world. But this doctrine points to something deeper still—Christ’s victory over the spiritual realms. At its heart, Christus Victor is about spiritual warfare.

So, gospel effect one—the first spoke—is this: Jesus is victorious in spiritual warfare. This is a profoundly important truth, especially in our current cultural moment. We live in a time when general spirituality has become pervasive, taking many forms. Often, this vague sense of spirituality intersects with practices like occultism or animism—the idea that life or spirit resides in everything that animates it.

These spiritual ideas have so deeply permeated our society that they even affect the thoughts and beliefs of Christians, shaping how we think about God in ways that don’t align with Scripture. This is why it’s critical for us to understand what Christ has overcome so we can anchor our faith in the Jesus of the Bible—the King who conquers all things, including the spiritual realm.

Look at Ephesians 6:12. This verse makes it clear that there is a distinct category of beings involved in this spiritual war.

The apostle Paul writes: “For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the cosmic powers of darkness, against evil spiritual forces in the heavens” (Ephesians 6:12). In other words, our struggle is not against humanity or living, breathing beings, but against spiritual rulers and authorities—cosmic powers of darkness and evil forces in the heavenly realms.

This concept of cosmic powers might bring to mind wars not between human kingdoms but between gods, legions, and armies of angels battling against legions and armies of demons. That is what Paul refers to when he mentions spiritual forces or armies in the heavens. He wants us to understand that, even though we experience struggles in our day-to-day lives—whether at work, in our neighborhoods, within our families, or even in political or societal conflicts—these struggles are not merely against flesh and blood. Instead, Paul tells us that our true battle is against spiritual forces of evil in the heavenly realms.

This gospel effect challenges us to see all things as intrinsically spiritual. Interestingly, this resonates with the general spirituality we encounter in the world today. People wear crystals, talk about "manifesting" their desires, or believe they can harness the spiritual world to make things happen. Where does this come from? Paul makes it clear that there are spiritual forces at work.

While the world is right to perceive the spiritual nature of reality, the critical question is this: Are we on the right side of the battle? Understanding the reality of spiritual warfare, as Paul describes in Ephesians 6:12, calls us to discern and align ourselves with the victorious King, Jesus.

I’m reminded of the story of Elisha in 2 Kings 6. Elisha, serving as a prophet during King Ahab’s reign, was with Israel’s troops defending the kingdom. They were in a city completely surrounded and outnumbered by their enemies. Elisha’s servant, seeing the overwhelming odds, looked at him and asked, “Aren’t you worried about this?”

The servant panicked, saying, “Look, we’re all going to be killed. We’re going to be slaughtered. They’ve surrounded the city, and they outnumber us ten to one!” But in 2 Kings 6:17, Elisha prayed: “Lord, please open his eyes and let him see.” The Lord answered, opening the servant’s eyes, and he saw that the mountain was covered with horses and chariots of fire all around Elisha.

The Lord revealed to the servant that the battle wasn’t against flesh and blood. This wasn’t a matter of comparing the enemy’s armies against Israel’s. Instead, he saw the spiritual war happening behind the scenes. What looked like certain defeat turned out to be a demonstration of the Lord’s greater power. The servant realized that God’s army was far larger and more powerful and would ultimately be victorious—and that’s exactly what happened. The chariots of fire represent the presence of angels in battle, a powerful image of God’s authority over the spiritual realm.

This story encapsulates the theme of Jesus’ victory over the spirit world. Fast-forwarding to the New Testament, we see a striking example of how Jesus engaged with spiritual forces in Luke 8:26–31. The passage says that Jesus and his disciples “sailed to the region of the Gerasenes, which is opposite Galilee.” This area was predominantly Gentile, marking a significant moment in Jesus’ ministry. Typically, Jesus focused on ministering to Israel, even stating that he was sent to the lost sheep of Israel. But here, Jesus intentionally enters Gentile territory, a region outside of Israel.

As soon as Jesus stepped onto the land, a demon-possessed man from the town approached him. The text describes the man as having lived without clothes or shelter for a long time, dwelling instead among the tombs. When he saw Jesus, he cried out, fell before him, and shouted, “What do you have to do with me, Jesus, Son of the Most High God?”

Even this demon recognized Jesus as King. He addressed him as the Son of the Most High God, acknowledging Jesus’ authority over all creation. In the ancient world, people often believed that different gods ruled over different nations and operated within pantheons or hierarchies of spiritual beings with varying levels of power and authority. Paul refers to this kind of structure in Ephesians 6:12 when he writes about rulers, authorities, and cosmic powers of darkness. Some have attempted to interpret Paul’s words as describing a kind of spiritual hierarchy or pantheon of beings.

Here in Luke 8, the demon acknowledges this hierarchy and identifies Jesus as the Son of Yahweh, the God of Israel—the Most High. At the top of this hierarchy is Yahweh, the Almighty God, and this demon knows that Jesus is his Son, carrying the authority of the highest throne.

The demon is panicking. He cries out, “What are you doing here? Son of God, very God, what are you doing here? I beg you, don’t torment me!” Jesus had commanded the unclean spirit to come out of the man. This spirit had seized the man many times. Though the man had been guarded and bound with chains and shackles, he would snap the restraints and be driven by the demon into deserted places. That’s where demons go—into the wilderness.

Jesus asked, “What is your name?” The demon replied, “Legion,” because many demons had entered him. They begged Jesus not to banish them into the abyss.

There’s a lot happening in this passage. First, the demon recognizes that Jesus has complete authority. Just as Jesus declared in the Great Commission, “All authority in heaven and on earth has been given to me” (Matthew 28:18), this demon knows that whatever power he may have thought he had is nothing in the presence of Jesus. Perhaps the demon held some level of authority within the spiritual hierarchy of the cosmic powers of darkness, but when Jesus shows up, all that authority is stripped away. Jesus is higher than all things.

Another significant observation here is the anomaly of demonic activity within Israel during Jesus’ ministry. In the Old Testament, references to demons are exceedingly rare—about ten mentions total—and they’re never depicted as doing what we see them doing in the Gospels. Have you ever noticed that? You finish the Old Testament, and when you turn to Matthew, suddenly the text is filled with accounts of Satan, demons, and spiritual warfare. Why is that? Why do demons appear so prominently at the time of Jesus?

The answer lies in spiritual warfare. God became man—incarnate—to conquer the spirits that ruled over the world. As Jesus came into the world, the spiritual forces of darkness rallied their armies in response. They knew what was happening. Jesus’ presence was an act of war, and they intensified their efforts. That’s why we see demons even within Israel during this time.

This observation aligns with historical patterns. In Israelite and early church writings leading up to the birth of Christ, mentions of demons begin to increase, but they remain rare. This shift in the New Testament reflects the spiritual conflict that reached its peak with Jesus’ incarnation.

If you examine the literature of the Gentile world, you can also see echoes of this spiritual reality. Though it’s speculative, characters from Greek, Roman, or Canaanite mythologies may reflect distorted understandings of spiritual beings. These narratives often describe figures with supernatural power and influence that seem to parallel what we might understand as demonic activity.

There are demonic elements present throughout the literature of the Gentile world. While this is speculative, I believe God allowed demons to operate freely outside the kingdom of Israel. In Deuteronomy 32, which we read last week, Moses says that the Lord “appointed the sons of God over all the nations; but the Lord’s portion is his people, Jacob his allotted heritage” (Deuteronomy 32:8–9). Israel was special—it was Yahweh’s portion, protected and set apart for God. Because of this, demons were not allowed to operate there, which may explain why we don’t see much mention of demonic activity in Jewish literature.

Then Jesus comes, and whenever he encounters demons, he casts them out. Why? First, because they don’t belong among God’s people. But more importantly, to demonstrate his authority over the spiritual world. Jesus’ actions show that he has come to conquer and to have victory. Demons cannot remain in the presence of the King.

This is why the demon-possessed man in Gerasenes is so confused. He cries out, “What do you want with me, Jesus? What are you doing here?” This was Gentile territory—land where demons likely felt they were allowed to operate freely. The demon essentially says, “This is my land; why are you here?” Then, as Jesus begins to cast him out, the demon begs, “Why are you tormenting me? Don’t send me into the abyss!”

The man identifies himself as “Legion, for many demons had entered him.” The term Legion is worth reflecting on. While it can simply mean “a large number,” it also has a military connotation. A Roman legion was a unit of soldiers, often numbering thousands, used for battle. It’s possible that when Luke recorded this account, he had spiritual warfare in mind, using the word Legion to suggest an army of demons inhabiting this man. Yet even an entire army of demons trembles before the Almighty Son of God.

This reveals Jesus’ unmatched power over the spiritual world. His power isn’t just about might, as if he could simply overpower demons with brute strength. His power is rooted in authority—kingly authority. The demons recognize this authority and beg him, “Don’t send us into the abyss.”

The abyss, referred to in Scripture, is not simply hell as we often use the term. It’s distinct from Hades or Sheol—terms used in the Old Testament to describe the realm of the dead. The abyss is a holding place for fallen angels and demons, where they await judgment on the day of the Lord. The demons know their ultimate fate and fear the authority of Jesus, who alone has the power to send them there.

When Jesus returns for his church, he will also come to judge the world. Revelation tells us that the abyss, this temporary place of death and judgment, will ultimately be cast into the eternal lake of fire. In a sense, the abyss is a waiting place for the final judgment—the "eternal bad place," if you will. Even during his earthly ministry, Jesus demonstrated judgment power by being able to cast an entire legion of demons into the abyss. This place of chains is where they are bound until the final judgment.

Now, consider the man possessed by demons in this story. Throughout history, Christians haven’t always interpreted demon possession in exactly the same way. I prefer the term demonization, a broader concept that refers to the influence demons can have on people. If you think of possession as a spirit entering a person to control them, this passage in Luke might be one of the few clear examples in Scripture.

As the story continues, the demons beg Jesus, “If you are going to cast us out, send us into the pigs.” Jesus permits this, and the demons enter the pigs, which then rush into the water and drown themselves. The spirits are released back into the world, free to seek other hosts. This seems to suggest an internalizing of the demons in this particular case, where they inhabit and control both humans and animals.

Why is this significant? One common question among Christians is: Can a Christian be demon-possessed? This is an important question, and one argument against it is based on the indwelling of the Holy Spirit. If the Holy Spirit resides within a believer, there would be no room for a lesser, unclean spirit. The Holy Spirit is the Spirit of the living God, Christ’s Spirit. Why would Jesus allow an unclean spirit to dwell where he resides? If Jesus has already defeated these spirits, why would he allow them back in? This argument suggests a “no room for you here” reality for demons in the life of a believer.

While this is a strong argument, there’s also a pattern throughout Scripture that shows how God allows humans to make choices—even hateful or evil ones. There seems to be a way in which people can invite evil into their lives. Consider this Gentile man in the story, who had a legion of demons within him. Gentiles often worshiped in temples dedicated to demons, participated in drinking blood, engaged in acts of sexual immorality, and practiced things that were explicitly forbidden by God’s law. These practices likely opened the door to demonic influence or possession.

These acts of devotion—such as worshiping in temples of demons, drinking blood, or engaging in acts of sexual immorality—were considered acts of loyalty to fallen angels, to demonic beings. If this man was participating in those practices, he was effectively inviting demonic influence into his life.

This raises an important question: Can the presence of the Holy Spirit in a believer prevent them from being involved in demonic activity? While the Holy Spirit resides in believers, I think it’s possible for Christians to invite demonic influence if they begin to pursue sinful and demonic things. If a God-fearing Christian starts to harbor sin in their life in a way that violates their loyalty to Jesus Christ, they may open themselves to demonic effects.

Second Timothy 2:26 offers another perspective. It says that opponents of Christ “may come to their senses and escape the trap of the devil, who has taken them captive to do his will.” This verse highlights that the devil can take people captive to accomplish his purposes. If someone, even a believer, willingly aligns themselves with disobedience to God, they may risk falling into a similar kind of captivity.

Ephesians 2:2 provides further insight, where Paul describes the devil as “the spirit now at work in the sons of disobedience.” This applies specifically to those who live in opposition to God’s law. For Christians, this means that if you choose to embrace disobedience instead of obedience to Christ, you might open yourself up to what we often call demonic oppression or, in rare cases, demonic possession.

There is an important distinction between possession and oppression. Possession involves direct control by a demon, while oppression refers to a demon exerting external influence or pressure on someone. We'll explore this difference more in a moment.

When Jesus casts the legion of demons out of this man, we see the power of his kingship in action. Jesus, as God incarnate, came into the world to establish his kingdom. This moment represents what we might call the inauguration of Christ’s kingship. An inauguration is a formal appointment to an office. Later in Jesus’ ministry, after his death and resurrection, he ascends to the right hand of the Father and is seated on God’s throne, which is his enthronement.

However, Jesus begins exercising authority over the spiritual world even during his earthly ministry. Many scholars agree that his kingship was inaugurated before his ascension. From the time of his incarnation through the present day and into the future, Jesus’ authority over the spiritual realm has been advancing. Yet, the nations remain under the oppression of spiritual beings.

Oppression means to crush or burden by the abuse of power or authority. In a spiritual sense, oppression reflects the burden placed on people by the demonic forces that oppose Jesus’ kingship. Jesus came as King over all things, and as part of the Great Commission, he commands us to take the message of his kingship to the nations.

Jesus declares in the Great Commission, “All authority in heaven and on earth has been given to me. Therefore, go and make disciples of all nations” (Matthew 28:18-19). Our mission is to proclaim Jesus’ kingship to a world where demons still claim, “No, no, I’m king here.” We are called to go to every nation, tribe, and ethnicity—even to places where people worship demonic entities—and declare, “No, Jesus is King.”

The word oppression captures this reality well. In many tribal cultures, third-world nations, and remote areas like parts of Africa, Papua New Guinea, or South America, it’s easy to look at the suffering and say, “This is human oppression. It’s just corrupt governments, wicked leaders, or tribal conflicts.” But remember what Paul says in Ephesians 6:12: “Our struggle is not against flesh and blood but against the cosmic powers of darkness.”

Yes, it appears as human activity, but if God were to lift the veil from our eyes, we would see the legions of angels fighting against legions of demons. That’s the deeper reality at play. The demonic forces know they are subject to Jesus’ authority. We saw this in the story of the demoniac in Gerasenes—they tremble before him. Yet they still fight for every soul they can claim, whether in our lives or among the nations.

This is where we stand in history. The gospel is the declaration that Jesus has power over these gods—these spiritual beings. The Great Commission is about delivering this message to the world before the consummation of all things. Until that day comes, spiritual oppression persists. But the gospel announces that Jesus has conquered these forces and has ultimate victory.

This message is what saves people. It’s what liberates them from spiritual oppression. However, it raises a question, particularly in the Western world: What does this look like for us? We have the luxury of living in a society with countless expressions of Christianity. Within an hour’s drive, you can find thousands of churches representing different denominations, or as I sometimes cynically call them, “brands” of Christianity. Each reflects slightly different interpretations of the faith.

We live in a world of diverse Christian traditions—Catholics, Protestants, Baptists, Presbyterians, Pentecostals, Fundamentalists, and so on. This variety is, in many ways, a luxury. However, it also raises questions about differences in belief. One of those key questions is: How do we think about the spiritual world?

Many of you have asked me over time about spiritual oppression. Specifically, If I’m a Christian, if I love and follow Jesus, can I be affected by demonic things? Let’s set aside the question of whether a Christian can be possessed by a demon, as that is a clearer issue. Instead, consider how demons oppress.

Demons have no true authority, yet they attempt to exert authority. Oppression relies on lies. It’s when a demonic entity—however it manifests, whether through people, thoughts, media, or something seemingly intangible—plants lies in your mind. These lies question Jesus’ kingship: “Is Jesus really King? If he’s not, maybe you should do this instead.”

This is the same tactic the serpent used with Eve in the garden: “Did God really say?” The goal of oppressive forces is to make you think, “Maybe life would be better if I did things my way instead of God’s way.” These lies tempt us with thoughts like, “Nobody will know. I can get away with it. It will all work out in the end. The end justifies the means.” These deceitful whispers are designed to steal your loyalty away from Jesus Christ.

That’s what spiritual oppression is—it’s a web of lies that the enemy uses to keep people and nations in bondage. Even though demons are not kings, they deceive the nations into serving them as if they were. This is why the gospel is so essential. The gospel is the truth that liberates. It declares that Jesus is not only going to win the war—he is already the victorious King. He has already conquered. He already holds all authority. As Jesus says in the Great Commission: “All authority in heaven and on earth has been given to me. Therefore, go and make disciples of all nations” (Matthew 28:18-19).

This is the mission of the church: to take the message of Jesus’ kingship to the nations until the consummation—the end—when Jesus returns. His return will mark the final and official end to all spiritual oppression.

The word consummation means completion or finalization. It’s like signing the dotted line on a contract or placing the notary stamp to confirm that everything is finished. Compare this to the inauguration of Jesus’ kingship. We believe that Jesus inaugurated his kingship when he came to earth. He demonstrated his authority through his life, death, and resurrection, and we see his authority in the gospel accounts. Because of this, we believe and submit to his kingship.

But in the consummation, we will bow before his throne in the eternal kingdom of God. This will be the completion, the finalization of his reign over all things.

The consummation of all things is the completion of Jesus’ purpose in his office as King. I want to focus on that consummation, particularly the judgment that will occur. Up to this point, we’ve been discussing spiritual war in terms of fighting against spiritual beings. But there’s something even greater at stake.

In Matthew 25:41, Jesus speaks about who will live in the eternal kingdom of God and who will face eternal judgment. He says: “I will say to those on the left, ‘Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels.’” Notice what Jesus is describing. He speaks to the cursed, saying, “Depart into the eternal fire.” And what is this eternal fire? He explains that it was “prepared for the devil and his angels.”

This eternal fire is a place created for the devil and his followers—the divine beings who are unjust rulers over the nations. These demonic beings are destined for condemnation and eternal punishment. That much seems obvious. Most of us aren’t shocked by the idea of eternal condemnation for evil, wicked, demonic beings. When we truly understand the nature of demonic activity, it doesn’t stir compassion for them. If it does, it shouldn’t.

But here’s the sobering part: Jesus also says that those who remain under the influence and rulership of these demonic beings—those who believe the lies, reject Christ, and remain in rebellion—will share the same fate. They will be treated as enemies of God and cast into the eternal fire with the devil and his angels.

This is a difficult truth for many Christians. We see all people as image-bearers of God. Whether someone is living a life of holiness and faithfulness or making decisions that align with wickedness and rebellion, they remain, fundamentally, human beings made in God’s image. This understanding stirs compassion within us.

You’ve likely experienced this tension. Maybe you know someone in your life—a friend, a relative, perhaps even a son, daughter, or parent—who is making one bad decision after another, living in ways that are obviously evil, serving false gods instead of Jesus. Despite their choices, you still feel a deep sense of love and compassion for them. You wish they would repent and turn to Christ. That longing comes from the heart of God.

Scripture tells us that God is patient in bringing about judgment. As 2 Peter 3:9 says: “The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.” This reflects the heart of our God, who desires for all to come to repentance before the final judgment.

That’s what Peter tells us in Scripture. If you feel compassion for people who are lost, even when they are engaging in terrible things, that compassion reflects the heart of God. God loves them and desires that they come to repentance.

However, the reality is that if they do not repent—if they do not forsake their false kings and turn to Christ as King—then Jesus will say to them, “Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels” (Matthew 25:41). This is the judgment that awaits them.

This truth brings not just urgency for the gospel, but a deep sense of necessity. It’s vital that we urge our loved ones: Jesus is King. He has conquered all evil in the spiritual realm. Come to him. Forsake your false gods and turn to Christ. While we may not always use this exact language, it’s the message we are called to share.

Human punishment is always interconnected with divine punishment. Just as Elisha’s servant had his eyes opened to see the spiritual war behind the physical one, we must recognize that the conflicts we see in the world—between nations or within communities—are reflections of the greater battle between the kingdom of God and the kingdom of darkness. It is a war between the heavenly hosts and the cosmic forces of evil. One of the fruits of the gospel is freedom from the spiritual oppression that brings people under judgment.

Let’s recap briefly, and then we’ll discuss some practical applications.

The gospel of the victorious King means that Jesus’ kingship delivers us from spiritual oppression. He has conquered the spirit world, though the spiritual forces of darkness continue to fight against Christ’s kingdom until the end comes. People need to understand how Jesus delivers them from spiritual oppression.

Let’s talk about three prevalent ideas in our culture—right here in East Palmdale—that the gospel of the victorious King speaks into. These aren’t abstract or hypothetical concepts; they’re beliefs that are actively shaping our community.

Spirituality Over Religion

This first idea is the growing belief that spirituality is superior to religion. It’s a mindset that says, “Let me be creative and develop my own understanding of the spiritual world by drawing from different sources and conversations with spiritually creative people.” This perspective flows from an acknowledgment that there’s more to life than the material world. People sense that there’s a spiritual reality beyond what we can see or touch.

This longing isn’t inherently wrong. In fact, it echoes what Paul says in Romans 1:20: “For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made.” Creation itself testifies to the existence of a spiritual reality. The recognition of something greater is a good starting point, but without the gospel, it remains incomplete.

Virtually every culture throughout history has believed there is more to life than what we can see, touch, or hear. Atheism has always been a minority view. People are naturally drawn to the idea of a spiritual reality, and they actively search for answers. But when the search for truth is based solely on experimenting, being creative, or listening to others who are doing the same, it reveals a significant limitation.

If your method for discovering truth about the spiritual world is limited to your own intellect and experiences, you will always fall short. Even if you manage to uncover some true things, you are incapable of finding the whole truth. This is why divine revelation is essential.

Every organized religion acknowledges this limitation in some way, proposing a system of divine revelation. For Christians, it’s the Holy Bible—a collection of writings inspired by God and given to his people. Other religions, like Hinduism and Buddhism, claim different forms of divine revelation. Regardless of the system, there’s always a theory about how the spiritual realm communicates with the physical world.

The problem with the "spirituality" mindset—this approach of figuring things out on your own—is that it intentionally limits itself to human intellect. To believe your mind is capable of grasping the infinite, divine mind without revelation isn’t just ignorance—it’s hubris. It’s foolish to assume we can comprehend the divine on our own.

This general spirituality also seems to intersect more and more with what I’ll loosely term occultism. By occultism, I mean the belief that you, as a human, have the power within yourself to control or command spiritual forces. While general spirituality says, “I can figure it out,” occultism says, “I can command it to be the way I want.”

Historically, occultism has included practices like magic, communication with the dead, ritual sacrifices, and other attempts to harness the power of the spiritual world for personal use. At its core, it’s about channeling the power of the evil spiritual realm and using it to express your own will.

Take magic spells, for instance. Today, they’re often portrayed as harmless entertainment—like in Harry Potter. That’s just cute fiction for us today. But where do those ideas come from historically? They aren’t cute at all—they’re deeply rooted in something terrifying. In the ancient world, magic often involved creating potions, performing rituals, and reciting incantations to summon or control spiritual powers. You might think of something like Shakespeare’s Macbeth, with ingredients like “eye of newt” and “toe of frog.” While these dramatizations seem harmless now, their origins reflect something far darker.

There’s one essential thing needed to cast a spell: the name of the power you are trying to harness. This critical element has largely been lost in the fictional portrayals of magic we see today. Shows and books like Harry Potter present magic as harmless fantasy, but this is a deception. It diminishes the reality of what magic truly is—a human effort to harness divine authority for personal gain.

Magic, at its core, is an attempt to take control of spiritual power for selfish purposes. You might think, “I don’t know anyone who does that,” but consider what’s known as neo-occultism. This modern iteration suggests that you have the authority within yourself to make things happen. It’s reflected in ideas like “manifesting,” where people claim, “I just need to manifest this new job or opportunity.” The belief is that you can will your life into being exactly as you desire, that sheer determination and focus will shape your reality.

It’s the same with the trend of “power crystals” and other practices that suggest, “I have power; I have authority because I am king.” In essence, spirituality says, “I’m king because I have the intellect to figure it all out.” Occultism says, “I’m king because I have the power and authority within myself.” At their core, both proclaim, “I am king.”

But there’s a third idea increasingly present in our culture—animism. If you know what animism is, you might think, “Really? That’s showing up here?” But it is. Animism is the belief that all things have a spiritual essence. For example, the grass grows because a “spirit of grass” animates it, and a dog barks because a “spirit of the dog” compels it. In animism, everything—sometimes literally everything, including inanimate objects—has a spirit. Other versions of animism limit this belief to all living things, but the underlying idea is the same.

In animism, there are often “higher” and “lower” spirits—the spirit of the universe, the spirit of the earth, and so on. This belief can overlap with general spirituality as it influences modern Western thought. Historically, animism was often tied to agricultural societies. For instance, if a farmer’s crops failed, they might conclude that the “spirit of the crops” or the “spirit of the rains” was displeased. To fix the problem, they would try to appease those spirits through rituals or offerings.

While this traditional form of animism still exists in many cultures today, its ideas have bled into the Western world and into the broader general spirituality movement. I often hear Christians use language influenced by animism without realizing it. For example, the concept of “karma” from Eastern traditions has become common. People say things like, “If something bad happened, it must be because of something I did wrong. Now I need to do something good to make up for it.” This idea, rooted in animistic thinking, assumes a cause-and-effect relationship between our actions and the universe’s response.

I’ve literally had Christians tell me things like, “I’m really unhappy in my job, and I don’t know what’s happening, so I’m baking cookies for all my neighbors,” as if that will somehow change their circumstances. I often ask, “Why do you think doing something nice is going to improve your situation?” The root of this thinking is animism—a belief that by doing something “good,” you can appease the universe, and in return, the universe will bless you.

No, we’re not sacrificing a goat on a rock in the desert to a named spirit, but even Christians are adopting this mindset, attempting to appease the “gods” of this world. And this is what I want you to see: whether or not there’s any truth to these ideas, this behavior aligns exactly with what the devil desires.

By listening to deceit, you’re falling into the trap of thinking that your intellect rises above God’s Word. You’re tempted to believe that you have the authority to shape your own life, sidelining Christ’s authority in the process. Too many Christians are living this way—believing they can appease spirits instead of kneeling before the Almighty God. And the tragedy is that we often use Christian words and concepts to justify it.

If this describes you, I ask you to consider: Are you listening to deceit? Do you believe that spirits are speaking lies into your life to distract you from the one true God? Have you lost sight of the church’s mission—or perhaps your own personal mission? Has your zeal to share Christ with others faded because you’ve removed him from the throne in your life?

It might be that you’ve stopped trusting in Christ’s victory over the spiritual world and are trying to win that victory for yourself. If so, the answer is simple but profound: put Jesus back on the throne. Recognize his victory. Acknowledge his kingship. Submit all things to him.

As I look at this community—our community, 93552—I believe this is precisely what’s happening here. There are people who have a sense of who God is, but they are submitting God to their own intellect and power. They are attempting to appease the universe instead of worshiping the Lord of the universe, Jesus Christ.

If you believe what I’ve shared today, then you already hold the gospel—the message that speaks directly into the lives of those around you. The next time a friend shows you a power crystal or tells you to “manifest” something into your life, you have an opportunity to ask them, “Do you really believe that’s going to do anything for you?”

Don’t you know that the Lord Jesus Christ has authority over all things in heaven and on earth? That is the message you carry. Let’s pray.

Lord, thank you that you have conquered, that you are victorious, that you are King—the conquering King who reigns over all things in heaven and on earth. All authority has been given to you, and so we bow before you. We kneel before you, submitting our lives to your authority.

I pray that you would make this message real to us, that we would understand how it intersects with our lives. Through your Holy Spirit, draw us away from the oppressive lies of our culture. Help us to fully submit to Christ, to his authority over our lives, and to his dominion. May we magnify him, glorify him in all things, and proclaim the gospel of Christ’s victory to those we hold dear.

We pray this in Jesus’ name. Amen.