Demon
Demon [ebd]
See DAEMON.
DEMON [smith]
In the Gospels generally, in (James 2:19) and in Reve 16:14 The demons are spoken of as spiritual beings, at enmity with God, and having power to afflict man not only with disease, but, as is marked by the frequent epithet "un-clean," with spiritual pollution also. They "believe" the power of God "and tremble," (James 2:19) they recognized the Lord as the Son of God, (Matthew 8:29; Luke 4:41) and acknowledged the power of his name, used in exorcism. In the place of the name of Jehovah, by his appointed messengers, (Acts 19:15) and looked forward in terror to the judgment to come. (Matthew 8:29) The description is precisely that of a nature akin to the angelic in knowledge and powers, but with the emphatic addition of the idea of positive and active wickedness.DEMON; DEMONIAC; DEMONOLOGY [isbe]
DEMON; DEMONIAC; DEMONOLOGY - dem'-mon, de-mo'-ni-ak, de-mon-ol'-o-ji (daimonion, earlier form daimon = pneuma akatharton, poneron, "demon," "unclean or evil spirit," incorrectly rendered "devil" in the King James Version):I. Definition.
The word daimon or daimonion seems originally to have had two closely related meanings; a deity, and a spirit, superhuman but not supernatural. In the former sense the term occurs in the Septuagint translation of Dt 32:17; Ps 106:37; Acts 17:18. The second of these meanings, which involves a general reference to vaguely conceived personal beings akin to men and yet belonging to the unseen realm, leads to the application of the term to the peculiar and restricted class of beings designated "demons" in the New Testament.
II. The Origin of Biblical Demonology.
An interesting scheme of development has been suggested (by Baudissin and others) in which Biblical demonism is brought through polytheism into connection with primitive animism.
1. The Evolutionary Theory:
A simple criticism of this theory, which is now the ascendant, will serve fittingly to introduce what should be said specifically concerning Biblical demonology. (1) Animism, which is one branch of that general primitive view of things which is designated as spiritism, is theory that all Nature is alive (see Ladd, Phil. Rel., I, 89 f) and that all natural processes are due to the operation of living wills. (2) Polytheism is supposed to be the outcome of animism. The vaguely conceived spirits of the earlier conception are advanced to the position of deities with names, fixed characters and specific functions, organized into a pantheon. (3) Biblical demonology is supposed to be due to the solvent of monotheism upon contemporary polytheism. The Hebrews were brought into contact with surrounding nations, especially during the Persian, Babylonian and Greek periods, and monotheism made room for heathenism by reducing its deities to the dimension of demons. They are not denied all objective reality, but are denied the dignity and prerogatives of deity.
2. Objections to the Theory:
The objections to this ingenious theory are too many and too serious to be overcome. (1) The genetic connection between animism and polytheism is not clear. In fact, the specific religious character of animism is altogether problematical. It belongs to the category of primitive philosophy rather than of religion. It is difficult to trace the process by which spirits unnamed and with characteristics of the vaguest become deities--especially is it difficult to understand how certain spirits only are advanced to the standing of deities. More serious still, polytheism and animism have coexisted without close combination or real assimilation (see Sayce, Babylonia and Assyria, 232; Rogers, Religion of Babylonia and Assyria, 75 f) for a long course of history. It looks as if animism and polytheism had a different raison d'etre, origin and development. It is, at least, unsafe to construct a theory on the basis of so insecure a connection. (2) The interpretation of heathen deities as demons by no means indicates that polytheism is the source of Biblical demonology. On general principles, it seems far more likely that the category of demons was already familiar, and that connection with polytheism brought about an extension of its application. A glance at the Old Testament will show how comparatively slight and unimportant has been the bearing of heathen polytheism upon Biblical thought. The demonology of the Old Testament is confined to the following passages: Lev 16:21,22; 17:7; Isa 13:21; 34:13; Dt 32:17; Ps 106:37 (elsewhere commented upon; see COMMUNION WITH DEMONS). Gesenius well says of Lev 16:21 that it is "vexed with the numerous conjectures of interpreters." If the prevalent modern view is accepted we find in it an actual meeting-point of popular superstition and the religion of Yahweh (see AZAZEL). According to Driver (HDB, I, 207), this item in the Levitical ritual "was intended as a symbolical declaration that the land and the people are now purged from guilt, their sins being handed over to the evil spirit to whom they are held to belong, and whose home is in the desolate wilderness remote from human habitations (verse 22, into a land cut off)." A more striking instance could scarcely be sought of the way in which the religion of Yahweh kept the popular spiritism at a safe distance. Lev 17:7 (see COMMUNION WITH DEMONS) refers to participation in the rites of heathen worship. The two passages--Isa 13:20,21; 34:13,14--are poetical and really imply nothing as to the writer's own belief. Creatures both seen and unseen supposed to inhabit places deserted of man are used, as any poet might use them, to furnish the details for a vivid word-picture of uninhabited solitude. There is no direct evidence that the narrative of the Fall (Gen 3:1-19) has any connection with demonology (see HDB, I, 590 note), and the suggestion of Whitehouse that the mention of satyrs and night-monsters of current mythology with such creatures as jackals, etc., implies "that demons were held to reside more or less in all these animal denizens of the ruined solitude" is clearly fanciful. It is almost startling to find that all that can possibly be affirmed of demonology in the Old Testament is confined to a small group of passages which are either legal or poetical and which all furnish examples of the inhibiting power of high religious conceptions upon the minds of a naturally superstitious and imaginative people. Even if we add all the passages in which a real existence seems to be granted to heathen deities (e.g. Nu 21:29; Isa 19:1, etc.) and interpret them in the extreme sense, we are still compelled to affirm that evidence is lacking to prove the influence of polytheism in the formation of the Biblical doctrine of demons. (3) This theory breaks down in another still more vital particular. The demonology of the Bible is not of kin either with primitive animism or popular Sere demonism. In what follows we shall address ourselves to New Testament demonology--that of the Old Testament being a negligible quantity.
III. New Testament Demonology.
The most marked and significant fact of New Testament demonology is that it provides no materials for a discussion of the nature and characteristics of demons. Whitehouse says (HDB, I, 593) that New Testament demonology "is in all its broad characteristics the demonology of the contemporary Judaism stripped of its cruder and exaggerated features." How much short of the whole truth this statement comes will appear later, but as it stands it defines the specific direction of inquiry into the New Testament treatment of demons; namely, to explain its freedom from the crude and exaggerated features of popular demonism. The presence among New Testament writers of an influence curbing curiosity and restraining the imagination is of all things the most important for us to discover and emphasize. In four of its most vital features the New Testament attitude on this subject differs from all popular conceptions: (a) in the absence of all imaginative details concerning demons; (b) in the emphasis placed upon the moral character of demons and their connection with the ethical disorders of the human race; (c) in the absence of confidence in magical methods of any kind in dealing with demons; (d) in its intense restrictions of the sphere of demoniacal operations.
A brief treatment under each of these heads will serve to present an ordered statement of the most important facts.
(a) In the New Testament we are told practically nothing about the origin, nature, characteristics or habits of demons. In a highly figurative passage (Mt 12:43) our Lord speaks of demons as passing through "waterless places," and in the story of the Gadarene demoniac (Lk 8:31) the "abyss" is mentioned as the place of their ultimate detention. The method of their control over human beings is represented in two contrasted ways (compare Mk 1:23 ff; Lk 4:33 ff), indicating that there was no fixed mode of regarding it. With these three scant items our direct information ceases. We are compelled to infer from the effects given in the limited number of specific instances narrated. And it is worthy of more than passing mention that no theoretical discussion of demons occurs. The center of interest in the Gospels is the person of Jesus, the sufferers and the cures. Interest in the demons as such is absent. Certain passages seem to indicate that the demons were able to speak (see Mk 1:24,26,34; Lk 4:41, etc.), but comparing these statements with others (compare Mk 1:23; Lk 8:28) it is seen that no distinction is drawn between the cries of the tormented in the paroxysms of their complaint and the cries attributed to the demons themselves. In other particulars the representation is consistent. The demons belong to the unseen world, they are incapable of manifestation except in in the disorders which they cause--there are no materializations, no grotesque narratives of appearances and disappearances, no morbid dealing with repulsive details, no license of speculation in the narratives. In contrast with this reticence is not merely the demonology of primitive people, but also that of the non-canonical Jewish books. In the Book of Enoch demons are said to be fallen angels, while Josephus holds that they are the spirits of the wicked dead. In the rabbinical writings speculation has run riot in discussing the origin, nature and habits of demons. They are represented as the offspring of Adam and Eve in conjunction with male and female spirits, as being themselves sexed and capable of reproduction as well as performing all other physical functions. Details are given of their numbers, haunts and habits, of times and places where they are especially dangerous, and of ways and methods of breaking their power (see EXORCISM). Full sweep is also given to the imagination in descriptive narratives, oftentimes of the most morbid and unwholesome character, of their doings among men. After reading some of these narratives one can agree with Edersheim when he says, "Greater contrast could scarcely be conceived than between what we read in the New Testament and the views and practices mentioned in Rabbinic writings" (LTJM, II, 776).
(b) It is also clearly to be noted that while in its original application the term daimonion is morally indifferent, in New Testament usage the demon is invariably an ethically evil being. This differentiates the New Testament treatment from extra-canonical Jewish writings. In the New Testament demons belong to the kingdom of Satan whose power it is the mission of Christ to destroy. It deepens and intensifies its representations of the earnestness of human life and its moral issues by extending the sphere of moral struggle to the invisible world. It clearly teaches that the power of Christ extends to the world of evil spirits and that faith in Him is adequate protection against any evils to which men may be exposed. (For significance of this point see Plummer, Luke (ICC), 132-33.)
(c) The New Testament demonology differs from all others by its negation of the power of magic rites to deliver from the affliction. Magic which is clearly separable from religion at that specific point (see Gwatkin, Knowledge of God, I, 249) rests upon and is dependent upon spiritism. The ancient Babylonian incantation texts, forming a surprisingly large proportion of the extant documents, are addressed directly to the supposed activities and powers of demons. These beings, who are not trusted and prayed to in the sense in which deities are, command confidence and call forth prayer, are dealt with by magic rites and formulas (see Rogers, op. cit., 144). Even the Jewish non-canonical writings contain numerous forms of words and ceremonies for the expulsion of demons. In the New Testament there is no magic. The deliverance from a demon is a spiritual and ethical process (see EXORCISM).
(d) In the New Testament the range of activities attributed to demons is greatly restricted. According to Babylonian ideas: "These demons were everywhere; they lurked in every corner, watching for their prey. The city streets knew their malevolent presence, the rivers, the seas, the tops of mountains; they appeared sometimes as serpents gliding noiselessly upon their victims, as birds horrid of mien flying resistlessly to destroy or afflict, as beings in human forms, grotesque, malformed, awe-inspiring through their hideousness. To these demons all sorts of misfortune were ascribed--a toothache; a headache, a broken bone, a raging fever, an outburst of anger, of jealousy, of incomprehensible disease" (Rogers, op. cit., 145). In the extra-canonical Jewish sources the same exuberance of fancy appears in attributing all kinds of ills of mind and body to innumerable, swarming hosts of demons lying in wait for men and besieging them with attacks and ills of all descriptions. Of this affluence of morbid fancy there is no hint in the New Testament. A careful analysis of the instances will show the importance of this fact. There are, taking repetitions and all, about 80 references to demons in the New Testament. In 11 instances the distinction between demon-possession and diseases ordinarily caused is clearly made (Mt 4:24; 8:16; 10:8; Mk 1:32,34; 6:13; 16:17,18; Lk 4:40,41; 9:1; 13:32; Acts 19:12). The results of demon-possession are not exclusively mental or nervous (Mt 9:32,33; 12:22). They are distinctly and peculiarly mental in two instances only (Gadarene maniac, Mt 8:28 and parallels, and Acts 19:13 f). Epilepsy is specified in one case only (Mt 17:15). There is distinction made between demonized and epileptic, and demonized and lunatic (Mt 4:24). There is distinction made between diseases caused by demons and the same disease not so caused (compare Mt 12:22; 15:30). In most of the instances no specific symptoms are mentioned. In an equally large proportion, however, there are occasional fits of mental excitement often due to the presence and teaching of Christ.
Conclusions:
A summary of the entire material leads to the conclusion that, in the New Testament cases of demon-possession, we have a specific type of disturbance, physical or mental, distinguishable not so much by its symptoms which were often of the most general character, as by its accompaniments. The aura, so to say, which surrounded the patient, served to distinguish his symptoms and to point out the special cause to which his suffering was attributed. Another unique feature of New Testament demonology should be emphasized. While this group of disorders is attributed to demons, the victims are treated as sick folk and are healed. The whole atmosphere surrounding the narrative of these incidents is calm, lofty and pervaded with the spirit of Christ. When one remembers the manifold cruelties inspired by the unreasoning fear of demons, which make the annals of savage medicine a nightmare of unimaginable horrors, we cannot but feel the worldwide difference between the Biblical narratives and all others, both of ancient and modern times, with which we are acquainted. Every feature of the New Testament narratives points to the conclusion that in them we have trustworthy reports of actual cures. This is more important for New Testament faith than any other conclusion could possibly be.
It is also evident that Jesus treated these cases of invaded personality, of bondage of depression, of helpless fear, as due to a real superhuman cause, to meet and overcome which He addressed Himself. The most distinctive and important words we have upon this obscure and difficult subject, upon which we know far too little to speak with any assurance or authority, are these: "This kind can come out by nothing, save by prayer" (Mk 9:29).
LITERATURE.
(1) The most accessible statement of Baudissin's theory is in Whitehouse's article "Demons," etc., in Hastings, Dictionary of the Bible (five volumes). (2) For extra-canonical Jewish ideas use Lange, Apocrypha, 118, 134; Edersheim, LTJM, Appendices XIII, XVI. (3) For spirit-lore in general see Ladd, Phil. Rel., index under the word, and standard books on Anthropology and Philosophy of Religion under Spiritism. (4) For Babylonian demonology see summary in Rogers, Religion of Babylonia and Assyria, 144 ff.
Louis Matthews Sweet
Demon [baker]
[E] [S]Spirit being who is unclean and immoral in nature and activities. When demons were created, how they came to be demonic, and their organizational structure are not given significant attention in Scripture because the focus throughout the Bible is on God and his work in Christ rather than on the demonic attempts to demean that work.
The Old Testament. References to demons in the Old Testament are relatively scarce. Their existence is never proven; it is simply assumed. The Old Testament focus is not on demons and their schemes but on God and his sovereignty. Demons are not depicted as free, independent agents, but operate under God's direct control. Though they are not revealed as the malicious beings seen in the New Testament, there are still definitive commands for God's people to avoid them. The Old Testament word for demons (sed [dev]) appears only twice. They are "gods they had not known, gods that recently appeared, gods your fathers did not fear" (Deut 32:17), and Israel is condemned by God for sacrificing to them (Psalm 106:37). They are also called evil spirits sent from God. After Abimelech treacherously killed Gideon's sons, God sent an evil spirit that divided him from the citizens of Shechem (Judges 9:23-24). God also sent an evil spirit to torment Saul. David's attempts to calm Saul by playing the harp (1 Sam 16:15-16) are unsuccessful, as Saul, provoked by the spirit, tries to kill David (1 Sam 16:14-23; 18:10-11; 19:9-10). A spirit from God's counsel volunteers to be a lying spirit in the mouths of Ahab's prophets (1 Kings 22:19-23; 2 Chron 18:18-22). The medium from Endor sees "gods" or "spirits" coming up from the ground (1 Sam 28:13). An angel is delayed twenty-one days in bringing an answer to Daniel's prayer by a prince of Persia, giving an indication of some organizational structure or ranking among demons (Dan 10:13). This also gives us one of the few glimpses behind the curtains of history into engagements between demons and angels. Other possible Old Testament references to demons include goat idols (Lev 17:7; 2 Chron 11:15; Isa 13:21; 34:14), night creatures (Isa 34:14), and idols (LXX of Psalm 96:5).
Demons during the Life of Christ. There is more recorded demonic activity during Jesus' life than any other time in biblical history. Though demonic confrontations are mentioned throughout the Gospels, we find only eight case studies of actual encounters. These include Jesus' temptation (Matt 4:1-11; Mark 1:12-13; Luke 4:1-13); the blind man (Matt 9:32-33); the blind and mute man (Matt 12:22-23; Luke 11:14); the Canaanite woman's daughter (Matt 15:22-28; Mark 7:24-30); the man in the synagogue (Mark 1:23-27; Luke 4:31-37); the Gerasene demoniac (Matt 8:28-34; Mark 5:1-20; Luke 8:26-37); the boy with seizures (Matt 17:14-20; Mark 9:14-29; Luke 9:37-43); and the silencing of demons (Matt 8:16; Mark 1:32-35; Luke 4:40-41). Other possible examples include the seven demons expelled from Mary Magdalene (Luke 8:1-2), Jesus' rebuke of Satan's suggestion through Peter (Matt 16:23; Mark 8:33), and his command to Judas after Satan had entered him (John 13:27). Additionally, we are told that the disciples (Luke 10:17-20) and even someone they did not know (Mark 9:38-40) saw demons submit to them, but we are not given any other details. There are three main terms for demons in the New Testament: daimonion [daimovnion] (demon; 60 times, 50 in the Gospels); pneuma [pneu'ma] (spirit; some 52 times) usually with a qualifying adjective such as akatharton [ajkavqarto"] (unclean; 21 times) or poneron [ponhrov"] (evil; 8 times); and angelos [a [ggelo"] (7 times of demonic agencies). Daimon (demon), the term commonly used in classical Greek, appears only once (Mark 8:31).
Throughout Jesus' life we see his work against the devastating work of demons in the lives of people. The vocabulary of demonic activities against human beings is rich and varied, though it all shows movement toward the ultimate destruction of people. Demons troubled or annoyed people (Luke 6:18). They robbed a young boy of his speech (Mark 9:17,25), rendered a man mute (Matt 9:33; Luke 11:14), and froze the back of an elderly woman (Luke 13:11,16). They seized the Gerasene demoniac (Luke 8:29) and a young boy (Luke 9:39) in order to destructively overcome him.
Throughout the Gospel accounts, spirits evidenced control over human hosts. Several terms are used to describe this. Jesus warned in a parable of the possibility of multiple demons living in or indwelling a person (Matt 12:43-45; Luke 11:24-26). Evil spirits were in the demoniac in the synagogue (Mark 1:23); the Gerasene demoniac was a person who was with a spirit (Mark 5:2; " [in the power] of an unclean spirit, " Amplified ) that drove or impelled him (Luke 8:29). Many were described as having (echo [e [cw]) an evil or unclean spirit (Matt 11:18; Mark 3:30; 7:25; 9:17; Luke 4:33; 7:33; 8:27; John 7:20; 8:48, 52; 10:20). Such a spirit entered the young boy (Mark 9:25; Luke 8:30) and then mauled and convulsed him.
People who have demons are demonized (daimonizomai [daimoNIVzomai] Matt 4:24; 8:16, 28, 33; 12:22; 15:22; Mark 1:32; 5:15, 16, 18; Luke 8:36; John 10:21). This term is generally translated as demon-possessed. However, daimonizomai [daimoNIVzomai] does not convey the English concept of possession (either ownership or eternal destiny) as much as it does temporary control ("under the power of demons, " Amplified). This idea is seen in the elderly woman who was bound by Satan for eighteen years before being set free by Jesus (Luke 13:16).
The New Testament describes physical, social, and spiritual symptoms of demonic control, though no exhaustive list is given. The physical symptoms include muteness (Matt 9:32-33; Mark 9:17; Luke 11:14), blindness (Matt 12:22), self-inflicted wounds (Mark 5:5; 9:22), crying (Mark 5:4), or screaming (Mark 1:26; 5:7; 9:26), convulsions (Mark 1:26), seizures (Matt 17:15), falling to the ground, rolling around, foaming at the mouth, grinding of the teeth, and rigidity (Mark 9:18,20), inhuman strength (Mark 5:3-4), and staying active day and night (Mark 5:5). The social symptoms include dwelling in unclean places (Mark 5:3; Luke 8:27) and going around naked (Luke 8:27). The spiritual symptoms include supernatural abilities such as recognition of the person of Christ and reaction against him (Mark 1:23-24; 5:7; Luke 4:40-41) and the ability to tell the future (divination Acts 16:16). None of these symptoms by itself should be seen as proof of demonization. Rather, they are examples of the types of manifestations that come with demonic infestation.
Jesus came to set Satan's captives free (Matt 12:22-29; Luke 4:18-21), and in all of his dealing with the demonized he demonstrated compassion for the people and authority over the spirits. He commanded the spirit in the Gerasene demoniac to come out (Luke 8:29) and ordered the demon out of the man in the synagogue (Mark 1:27) and the young boy (Mark 9:25). He did not have to be physically present to effect release, seen in the healing of the Canaanite woman's cruelly demonized daughter from a distance (Matt 15:22-28). The people were amazed that he simply commanded the demons and they obeyed (Luke 4:36), as they were used to seeing elaborate exorcism rituals that were not always successful. The demons in the Gerasene demoniac needed Jesus' permission to enter the pigs (Mark 5:13; Luke 8:32) and he denied permission for demons to speak (Mark 1:34; Luke 4:41). He rebuked the demon in the young boy (Matt 17:18; Mark 9:25; Luke 9:42) and the man in the synagogue (Mark 1:25; Luke 4:35).
The term most commonly used of the expulsion of demons in the New Testament is cast out (ekballo [ejkbavllw]). In classical and Old Testament usage it had the sense of forcibly driving out an enemy. In the New Testament, it is typically used of a physical removal (John 9:34-35; see also Mark 1:12). Demons were cast out by the spirit of God (Matt 12:28; cf. Luke 11:20, ; "by the finger of God" ), and this was done by verbal command rather than the elaborate rituals of the exorcists. Jesus' authority to cast out demons was given to the Twelve (Matt 10:1,8) and others, who cast them out in Jesus' name (Mark 9:38-41; see also Acts 16:18). The disciples were successful in casting out demons, but needed a reminder to keep their priorities straight (Luke 10:17-20). With the young boy, however, they were unsuccessful because of lack of prayer (Mark 9:28-29).
There are several primary words employed in the Gospels to describe Jesus' healing ministry among the demonized. He released (luo [luvw]) the woman bound by demons for eighteen years (Luke 13:16). He saved (sozo [swvzw]) the Gerasene demoniac (Luke 8:36). He healed (therapeuo [qerapeuvw]) many (Matt 4:24; 10:22; 17:16; Luke 6:18; 7:21; 8:2; 13:14), a word used of healing the sick (lame, blind, mute, maimed, deaf) as well as the demonized and even of satanic healing. Its use implied that the restoration of demoniacs was on the same level of ministry as other types of healing, all of which showed Christ's mastery over Satan and sin. Jesus also healed (iaomai [ijavomai]) many who had spirits (Luke 6:19; under the power of Satan ), including the Canaanite woman's daughter (Matt 15:28) and the young boy (Luke 9:42).
Demons in Acts and the Epistles. In comparison with the Gospels, demonic encounters are relatively rare. Spirits are mentioned in only five instances in Acts. Those tormented by evil spirits were brought before the apostles in Jerusalem and healed (5:15-16). Philip, not an apostle, exercised Christ's authority over demons in Samaria (8:6-7). Paul released a slave girl who had a fortune-telling spirit by simply commanding the spirit to leave (16:16-18). God performed extraordinary miracles through Paul in Ephesus, including the expulsion of demons (19:11-12). The final instance was between Jewish exorcists and a demoniac in which the exorcists were soundly beaten (19:13-17). When the church heard what happened, those who had not fully come out of their magical practices repented and publicly burned their expensive scrolls (19:17-20). The failure of the non-Christian exorcists shows that in power encounters authority is the underlying issue. Interestingly, the term "exorcism" is not used of Jesus' ministry. An exorcism implies a particular ritual, and Jesus, as well as the early church, relied on authority rather than ritual. It is not surprising, then, that nowhere in the New Testament is a Christian ritual for exorcism seen.
The relative paucity of overt examples of demonic confrontation is one indication of a shift from a form of direct power encounter with demons to a focus on knowing and correctly applying the truth to thwart demonic influence. This is also seen in the emphasis on deception as a tool of Satan and his demons. They pretend to be friendly spirits to deceive people (2 Cor 11:15) and blind the minds of believers (2 Cor 4:3-4). They lead people astray from truth (2 Tim 3:13; 1 John 2:26; 3:7). They also lead people astray through the pursuit of pleasure or sensual gratification (Eph 5:6; Col 2:8; 2 Thess 2:3).
The emphasis on truth in the Epistles does not mean that power encounters are unimportant or no longer viable today. Rather, the implication is that our day-to-day struggle with demonic forces will focus on truth issues without overlooking power issues. Appropriate truth encounter metaphors for spiritual conflict in the Epistles include walking in the light (1 Jo 1:5-7), the stripping off of the old and joyful putting on the new (Eph 4:22-29), our participation in a kingdom transfer (Col 1:13), which involves a transformation of our nature as people (2 Cor 5:17), and our growth into the full measure of the stature of Christ (Eph 4:14-16).
Believers are not immune from demonic attack. Demons seek to influence Christians through false doctrines and teachings (1 Tim 4:1; 1 John 4:1-4) as well as false miracles and wonders (2 Thess 2:7-11; Rev 16:14). Paul was buffeted (2 Col 12:7; see Matt 26:67; 1 Col 4:11; 1 Peter 2:20; for the physical aspect ). Though there can be no certainty as to how this buffeting was manifested, we do know that an "angel of Satan" caused it and that Paul could not remove it through prayer. In the West evangelicals have been preoccupied with the question of whether a true Christian can be demon-possessed. Such a conclusion, however, can only be an inappropriate translation of daimonizomai [daimoNIVzomai] because of the English connotations of possession with ownership, which is not in the original. Demons do not own or possess any Christians, who are God's sole possession (as are the demons themselves). Though Christians cannot be owned or have their eternal destiny controlled by a demon, this does not necessarily mean that they cannot be demonized or temporarily controlled by demons or have demons temporarily indwell them. The evidence pointing against demonization of the believer includes Jesus' defeat of Satan on the cross (John 12:31; Col 2:14-15; Heb 2:14-15), God's presence in (2 Cor 6:16) and protection of the believer (1 Jo 5:18), and our status as being seated with Christ (Eph 2:6). Evidence in favor of the demonization of believers includes the statements of our need to know Satan's schemes (2 Cor 2:11) so that he will not gain a foothold on us (Eph 4:26-27), the reality of demonic attack against believers (2 Col 11:3; 12:7; Eph 6:10-12), and the commands to resist him (James 4:7; 1 Peter 5:8-9). No one should doubt that Satan and his demons are able to influence Christians; the question is whether that influence can result in demonization. Further evidence in favor of the possibility of believers being demonized are the instances of Saul's torment from an evil spirit (1 Sam 16:14-23), the daughter of Abraham being bound by Satan for eighteen years (Luke 13:10-17), and Ananias and Sapphira having their hearts "filled by Satan" (Acts 5:3). None of these has been without dispute, but Scripture indicates that all were of the house of faith and all faced demonic attack. This parallels the experience of many people today. While experience is not the final arbiter of doctrinal formulation, our experience should be in accord with our doctrine. Thus, it is reasonable to conclude that Christians may be demonized and that the warnings to stand against Satan are not just to stop his attacks against the church or his control over those who do not believe.
Whatever our conclusion on demonization of believers, Christians clearly have the identity (being in Christ), the authority (being seated with Christ), and the mandate to resist Satan and his demons. We do so not on the basis of our own goodness, but on the basis of Christ's finished work on the cross. Because the One who is in us is greater than the one who is in the world (1 Jo 4:4), we can successfully stand against demonic schemes. Our weapons in this ongoing struggle include our authority as seated with Christ at the right hand of God, far above every power (Eph 1:15-2:6), the name of Jesus (Php 2:10), our spiritual armor (Eph 6:18), prayer (a must in some cases, Mark 9:29), simple resistance (Jas 4:7), forgiveness (Eph 4:26-27), and exhibiting the fruit of the Spirit (Gal 5:22-23; Eph 4:22-29; 6:10-18).
Conclusion. The testimony of the Scriptures regarding demons is clear and cohesive. They are angelic entities who oppose God's sovereign control. They seek to work out their unholy rebellion through influencing people to live in a way contrary to God's expressed intentions. At the same time, they remain under his sovereignty and can be used of him to effect the divine plan. As Christians we are to submit ourselves to God and resist the attacks of Satan and his hosts. To do so, we must be aware of the basic truths presented in Scripture concerning not just the ontology of demons but their methods as they attempt to influence our lives. Once aware, we are to take our stand in Christ and oppose the working of demons, whether personally, corporately, or in the structures and systems of society.
A. Scott Moreau
Bibliography.: C. Arnold, Powers of Darkness: W. Carr, Angels and Principalities (1981); C. F. Dickason, Angels: Elect and Evil: idem, Demon Possession and the Christian; J. W. Montgomery, ed: Demon Possession; H. Schier, Principalities and Powers in the New Testament (1961); M. Unger, Biblical Demonology; idem, What Demons Can Do to Saints; M. Wink, Naming the Powers; idem, Unmasking the Powers; idem, Engaging the Powers.
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[E] indicates this entry was also found in Easton's Bible Dictionary
[S] indicates this entry was also found in Smith's Bible Dictionary
