God’s Deliverance, how does it happen? by Jack Kettler
There are different kinds of deliverance that we see in Scripture. Under two broad headings, you have national deliverance and personal deliverance.
Deliverance in the Old Testament is God’s saving those who are in danger. He saves His’s people from their enemies:
“But thou hast saved us from our enemies, and hast put them to shame that hated us.” Psalm 44:7)
And from the wicked:
“Arise, O LORD; save me, O my God! For You have smitten all my enemies on the cheek; You have shattered the teeth of the wicked.” (Psalm 3:7)
He preserves them from scarcity:
“In famine He will redeem you from death, And in war from the power of the sword.” (Job 5:20)
“Then I called upon the name of the LORD: “O LORD, I beseech You, save my life!” (Psalm 116:4)
From the grave:
Therefore, prophesy and say to them, ‘Thus says the Lord GOD, “Behold, I will open your graves and cause you to come up out of your graves, my people; and I will bring you into the land of Israel.” (Ezekiel 37:12)
The nation of Israel’s Exodus from Egypt:
“And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.” (Exodus 3:8)
In the New Testament, by God’s power, believers are delivered from the penalty of death and the power of the Devil:
“For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures.” (1 Corinthians 15:3)
From the power of Satan:
“Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son.” (Colossians 1:13)
Deliverance from personal sins:
“Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world.” (1 John 4:4)
Deliverance unto salvation is only available only through the work of the Lord Jesus Christ, who was Himself delivered up for us:
“But He was pierced through for our transgressions, He was crushed for our iniquities; The chastening for our well-being fell upon Him, And by His scourging we are healed”. (Isaiah 53:5)
Believers are delivered from eternal punishment:
“And these shall go away into everlasting punishment: but the righteous into life eternal.” (Matthew 25:46)
Get out your dictionary:
A modern dictionary definition of deliverance:
The act of delivering someone or something: the state of being delivered; especially: liberation, rescue
Now for a detailed Scriptural word study deliverance and related words:
DELIVER, DELIVERANCE, DELIVERER
1. DIDOMI, “to give,” is translated “delivered” in Luke 7:15; RV,
“gave”; so 19:13. See GIVE.
2. ANADIDOMI, ana, “up,” and No. 1, “to deliver over, give up,” is
used of “delivering” the letter mentioned in Acts 23:33.
Note: For the different verb in Acts 15:30, see No. 4.
3. APODIDMOMI, apo, “from,” and No. 1, lit., “to give away,” hence,
“to give back or up,” is used in Pilate’s command for the Lord’s body to be “given up,”
Matt. 27:58; in the sense of “giving back,” of the Lord’s act in giving a healed boy back
to his father, Luke 9:42. See GIVE, PAY, PAYMENT, PERFORM, RECOMPENSE, RENDER,
REPAY, REQUITE, RESTORE, REWARD, SELL, YIELD.
4. EPIDIDOMI, lit., “to give upon or in addition,” as from oneself to
another, hence, “to deliver over,” is used of the “delivering” of the roll of Isaiah to Christ
in the synagogue, Luke 4:17; of the “delivering” of the epistle from the elders at
Jerusalem to the church at Antioch, Acts 15:30. See DRIVE (let), GIVE, OFFER.
5. PARADIDOMI, “to deliver over,” in Rom. 6:17, RV, “that form of
teaching whereunto ye were delivered,” the figure being that of a mold which gives its
shape to what is cast in it (not as the KJV). In Rom. 8:32 it is used of God in “delivering”
His Son to expiatory death; so 4:25; see Mark 9:31; of Christ in “delivering” Himself up,
Gal. 2:20; Eph. 5:2, 25. See BETRAY, A. In Mark 1:14, RV, it is used of “delivering” John
the Baptist to prison. See PUT, No. 12.
6. APALLASSO, lit., “to change from” (apo, “from,” allasso, “to
change”), “to free from, release,” is translated “might deliver” in Heb. 2:15; in Luke
12:58, it is used in a legal sense of being quit of a person, i.e., the opponent being
appeased and withdrawing his suit. For its other meaning, “to depart,” in Acts 19:12, see
7. ELEUTHEROO, “to set free,” is translated “deliver” in Rom. 8:21.
In six other places it is translated “make free,” John 8:32, 36; Rom. 6:18, 22; 8:2; Gal.
5:1, RV, “set free.” See FREE.
8. EXAIREO, lit., “to take out,” denotes, in the middle voice, “to take
out for oneself,” hence, “to deliver, to rescue,” the person who does so having a special interest in the result of his act. Thus it is used, in Gal. 1:4, of the act of God in
“delivering” believers “out of this present evil world,” the middle voice indicating His
pleasure in the issue of their “deliverance.” It signifies to “deliver” by rescuing from
danger, in Acts 12:11; 23:27; 26:17; from bondage, Acts 7:10, 34. For its other meaning,
“to pluck out of,” Matt. 5:29; 18:9, see PLUCK
9. KATARGEO: see ABOLISH.
10. RHUOMAI, “to rescue from, to preserve from,” and so, “to deliver,”
the word by which it is regularly translated, is largely synonymous with sozo, “to save,”
though the idea of “rescue from” is predominant in rhuomai (see Matt. 27:43), that of
“preservation from,” in sozo. In Rom. 11:26 the present participle is used with the article,
as a noun, “the Deliverer.” This is the construction in 1 Thess. 1:10, where Christ is
similarly spoken of Here the KJV wrongly has “which delivered” (the tense is not past);
RV, “which delivereth”; the translation might well be (as in Rom. 11:26), “our Deliverer,”
that is, from the retributive calamities with which God will visit men at the end of the
present age. From that wrath believers are to be “delivered.” The verb is used with apo,
“away from,” in Matt. 6:13; Luke 11:4 (in some mss.); so also in 11:4; Rom. 15:31; 2
Thess. 3:2; 2 Tim. 4:18; and with ek, “from, out of,” in Luke 1:74; Rom. 7:24; 2 Cor.
1:10; Col. 1:13, from bondage; in 2 Pet. 2:9, from temptation, in 2 Tim. 3:11, from
persecution; but ek is used of ills impending, in 2 Cor. 1:10; in 2 Tim. 4:17, ek indicates
that the danger was more imminent than in v. 18, where apo is used. Accordingly, the
meaning “out of the midst of” cannot be pressed in 1 Thess. 1:10.
11. CHARIZOMAI, “to gratify, to do what is pleasing to anyone,” is
translated “deliver” in the KJV of Acts 25:11, 16; RV, “give up” (marg., “grant by favor,”
i.e., to give over to the Jews so as to gratify their wishes). See FORGIVE, GIVE, GRANT.
Note: For gennao and tikto, “to bear, to be delivered” (said of women at childbirth),
1. APOLUTROSIS denotes “redemption” (apo, “from,” lutron, “a
price of release”). In Heb. 11:35 it is translated “deliverance”; usually the release is
effected by the payment of a ransom, or the required price, the lutron (ransom). See
2. APHESIS denotes “a release, from bondage, imprisonment, etc.” (the
corresponding verb is aphhiemi, “to send away, let go”); in Luke 4:18 it is used of
“liberation” from captivity (KJV, “deliverance,” RV, “release”). See FORGIVENESS,
3. LUTROTES, “a redeemer, one who releases” (see No. 1), is
translated “deliverer” in Acts 7:35 (RV marg., “redeemer”).
Note: See also DELIVER, A, No. 10.
C. Verbal Adjective.
EKDOTOS, lit., “given up” (ek, “out of,” didomi, “to give”), “delivered
up” (to enemies, or to the power or will of someone), is used of Christ in Acts 2:23. (1)
The above word study provides a detailed analysis of how deliverance and related words are used in Scripture. In Scripture, there is a subject and object of deliverance. The object is the item that is acted upon by the subject. God is the object, and those in need of deliverance are the subjects. This will become clearer as the Heidelberg Catechism is consulted.
From the Heidelberg Catechism we learn the mediator and deliverer:
Question 15. What sort of a mediator and deliverer, then, must we look for?
Answer: For one who is true man, and perfectly (a) righteous; (b) and yet more powerful than all creatures; that is, one who is also true God. (c)
a. 1 Corinthians 15:21 “For as by a man came death, by a man has come also the resurrection of the dead.”
Hebrews 2:17 “Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people.”
b. Hebrews 7:26 “For it was indeed fitting that we should have such a high priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens.”
2 Corinthians 5:21 “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.”
Isaiah 53:9 “And they made his grave with the wicked and with a rich man in his death, although he had done no violence, and there was no deceit in his mouth.”
c. Isaiah 7:14 “Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel.”
Isaiah 9:6 “For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.”
Jeremiah 23:5-6 “Behold, the days are coming, declares the Lord, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. In his days Judah will be saved, and Israel will dwell securely. And this is the name by which he will be called: ‘The Lord is our righteousness.’”
Hopefully the reader of these studies appreciates the value of the Heidelberg and Westminster Catechisms as a study tool.
Consider another text on God’s deliverance:
“The angel of the LORD encampeth round about them that fear him, and delivereth them.” (Psalm 34:7)
In Psalms 34:7, it would be helpful to see God’s deliverance demonstrated from commentary evidence:
From Barnes’ Notes on the Bible we learn about this passage:
The angel of the Lord – The angel whom the Lord sends, or who comes, at his command, for the purpose of protecting the people of God. This does not refer to any particular angel as one who was specifically called “the angel of the Lord,” but it, may refer to any one of the angels whom the Lord may commission for this purpose; and the phrase is equivalent to saying that “angels” encompass and protect the friends of God. The word “angel” properly means a “messenger,” and then is applied to those holy beings around the throne of God who are sent forth as his “messengers” to mankind; who are appointed to communicate his will, to execute his commands; or to protect his people. Compare Matthew 24:31, note; Job 4:18, note; Hebrews 1:6, note; John 5:4, note. Since the word has a general signification, and would denote in itself merely a messenger, the qualification is added here that it is an “angel of the Lord” that is referred to, and that becomes a protector of the people of God.
Encampeth – literally, “pitches his tent.” Genesis 26:17; Exodus 13:20; Exodus 17:1. Then the word comes to mean “to defend;” to “protect:” Zechariah 9:8. The idea here is, that the angel of the Lord protects the people of God as an army defends a country, or as such an army would be a protection. He “pitches his tent” near the people of God, and is there to guard them from danger.
About them that fear him – His true friends, friendship for God being often denoted by the word fear or reverence. See the notes at Job 1:1.
And delivereth them – Rescues them from danger. The psalmist evidently has his own case in view, and the general remark here is founded on his own experience. He attributes his safety from danger at the time to which he is referring, not to his own art or skill; not to the valor of his own arm, or to the prowess of his followers, but, to the goodness of God in sending an angel, or a company of angels, to rescue him; and hence, he infers that what was true of himself would be true of others, and that the general statement might be made which is presented in this verse. The doctrine is one that is frequently affirmed in the Scriptures. Nothing is more clearly or constantly asserted than that the angels are employed in defending the people of God; in leading and guiding them; in comforting them under trial, and sustaining them in death; as it is also affirmed, on the other hand, that wicked angels are constantly employed in leading men to ruin. Compare Daniel 6:22, note; Hebrews 1:14, note. See also Genesis 32:1-2; 2 Kings 6:17; Psalm 91:11; Luke 16:22; Luke 22:43; John 20:12. It may be added that no one can prove that what is here stated by the psalmist may not be literally true at the present time; and to believe that we are under the protection of angels may be as philosophical as it is pious. The most lonely, the most humble, the most obscure, and the poorest child of God, may have near him and around him a retinue and a defense which kings never have when their armies pitch their tents around their palaces, and when a thousand swords would at once be drawn to defend them. (2)
From Ellicott’s Commentary for English Readers:
(7) The angel of the Lord is an expression which has given rise to much discussion. From comparison with other passages it may be (1) any commissioned agent of God, as a prophet (Haggai 1:13). (2) One of the celestial court (Genesis 22:11). (3) Any manifestation of the Divine presence, as the flame in the bush (Exodus 3:2), the winds (Psalm 35:5-6; Psalm 104:4). (4) Jehovah Himself, as in the phrase “the angel of his presence” (Isaiah 63:9). It may very well be, therefore, that the psalmist uses it here in a general sense for the Divine manifestation of protection. We thus avoid the difficulty in the image of one angel encamping round the sufferer, which other commentators try to avoid by supposing angel to mean either a troop of angels, or captain or chief of an angelic army. But for this difficulty, we should connect the psalmist’s words immediately with the well-known incident in Jacob’s life at Mahanaim, or with the story of Elisha and “the horses and chariots of fire” round about him. We certainly must not let go the beautiful thought that round God’s elect— “The spangled hosts keep watch in squadrons bright.” (3)
In conclusion, the Lord’s Prayer and deliverance:
9 After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.
10 Thy kingdom come, Thy will be done in earth, as it is in heaven.
11 Give us this day our daily bread.
12 And forgive us our debts, as we forgive our debtors.
13 And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, forever. Amen. Matthew 6:9-13)
What is exactly contained in the phrase “but deliver us from evil?”
Consider the sermons notes of Isaac Barrow, D. D. on this wording:
I. That is principally from sin, or evil,
(1) moral and spiritual; or evil,
(2) penal and afflictive. From all
(3) mischief, from the
(4) root of all evil.
II. We absolutely request of God that He, in His mercy, would also deliver and free us from
(1) remorse of conscience,
(2) anguish of spirit for having violated His laws, and neglect of duty; from
(3) blindness of mind,
(4) hardness of heart,
(5) want of love, reverence, devotion toward God; of
(6) charity and good-will toward our neighbour.
III. We are hereby taught not to be studiously punctual and particular in our prayers, as if God needed our information, or were apt to neglect the particulars concerning our good. (4)
One of the most glorious aspects of deliverance is from the dominion of sin. For example: the next three passages magnify God’s grace in Christ.
“Grace be to you and peace from God the Father, and from our Lord Jesus Christ, who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father.” (Galatians 1:3-4)
“If the Son therefore shall make you free, ye shall be free indeed.” (John 8:36).
“Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost.” (Titus 3:5)
1. W. E. Vine, An Expository Dictionary of New Testament Words, (Iowa Falls, Iowa, Riverside Book and Bible House), p. 280-282.
2. Albert Barnes, THE AGES DIGITAL LIBRARYCOMMENTARY, Barnes’ Notes on the Bible, Psalms, Vol. 5 p.587.
3. Charles John Ellicott, Bible Commentary for English Readers, Psalms, Vol.4, (London, England, Cassell and Company), p. 150.
4. The Biblical Illustrator, Electronic Database Copyright © 2002, 2003, 2006, 2011 by Biblesoft, Inc. All rights reserved.
“But grow in grace, and in the knowledge of our Lord and Savior Jesus Christ. To him be glory both now and forever. Amen.” (2 Peter 3:18)
“To God only wise, be glory through Jesus Christ forever. Amen.” (Romans 16:27) and “heirs according to the promise.” (Galatians 3:28, 29)
Mr. Kettler has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife Marea attend the Westminster, CO, RPCNA Church. Mr. Kettler is the author of the book The Religion That Started in a Hat. Available at: http://www.TheReligionThatStartedInAHat.com
For more Study:
Promise and Deliverance: 4 Volume Set (De Graaf) https://www.heritagebooks.org/products/promise-and-deliverance-4-volume-set-de-graaf-westminster-discount.html
THE SECRET OF DELIVERANCE FROM EVIL “By the fear of the Lord men depart from evil.” – Proverbs 16:6 http://www.gracegems.org/book4/26.htm