DEMONOLOGY CGCM 1300

DEMONOLOGY

STUDY OF DEMONS 

I.     THE EXISTENCE OF DEMONS

A.    Extra-biblical Sources

1.     In religion, folklore, and mythology a demon is a supernatural being that has generally been described as a malevolent spirit.

2.     Iranian and Indo-European traditions accept the notion that demons [Daewan] have existed for millennia.

3.     Ancient Egyptians also believed in demonic monsters that might devour living souls while they traveled towards the afterlife, although demons per se did not exist in Ancient Egyptian belief.

4.     The Greek conception of a demon (daímōn) appears in the works of Plato and manyother ancient authors, but without the evil connotations.

5.     Jewish folklore speaks of Lilith, a female demon, who originally was Adam’s first wife. She is said to come and kill male infants in the night unless the names of three angels are on an amulet by the infant’s side.

B.    Biblical References

1.     The Old Testament

a)    Perhaps the “Sons of God” and Nephilim are references to demons (Gen 6:2, 4).

b)    There was worship of Goat Demons or Satyrs in the land (Sairim - Lev 17:7).

c)     The worship of idols was equivalent to demon worship (Shedim - Deut 32:17 cp. 2Ch 11:15. Note: Idol worship is a form of demon worship as demon spirits impersonate the idol and work their wicked strategies through the system of false religion tied to the false god. MSB)

d)    Pagans and Israelites sacrificed the children to demons (Psa 106:37; Deu 12:31, 2Ki 17:17).

e)     Saul was terrorized by an evil spirit (i.e. demon) (1Sa 16:14).

2.     Christ’s Testimony

a)    Christ spoke of demons (Mat 12:28; 25:41; Luk 10:20; Joh 8:49)

b)    Christ cast out demons (Mat 10:8; Mar 1:39; Luk 4:35)

c)     Christ spoke of demons (Mat 12:28; 25:41; Luk 10:20; Joh 8:49)

d)    Demons spoke to Christ (Mar 5:7, 9, 12; Luk 4:41)

e)     Christ’s disciples cast out demons (Mar 6:13)

3.     The New Testament

a)    Many demons and evil spirits were cast out in Acts (Act 5:16; 8:7; 19:12).

b)    Paul stated to the Corinthians that idol worship was the same as demon worship (1Co 10:20-21).

c)     Paul reveals that demons are responsible for promoting false doctrine (1Ti 4:1).

d)    James teaches that demons shudder at the name of God (Jam 2:19).

e)     Satan’s judgment is depicted in Revelation (Rev 12:9).

II.    THE DESCRIPTION OF DEMONS

A.    Origin

1.     At one time demons were unfallen angels who sinned and consequently fell (2Pe 2:4).

2.     The unfallen angels sinned when one third of the total number left heaven and followed Satan (Rev 12:4).

3.     Demons follow their leader Satan (Mat 12:24-26).

B.    Characteristics

1.     Demons, because they are angelic beings, though fallen, are spirit beings (Eph 6:12).

2.     Demons are frequently called “evil spirits” (pneumátōn ponêrṓn Luk 7:21; Act 19:12; Satan is called the “Evil one: - ho ponêrós; Mat 17:18 cp. Mar 9:25).

3.     Generally, they are invisible, but can be audible (Acts 19:15; Rev 9:1-12).

4.     Demons are personal beings that have intellect (Jam 2:9; Mat 8:29), emotion (Luk 8:28), and will (Luk 8:32).

C.    Autonomy

1.     It is clear that most demons are autonomous in that they are active in the world today (Eph 6:12).

2.     However, there are demons that are confined.

a)    Some are and will be temporarily confined. The “Abyss” is the place of temporary detention for wicked angels. If not all, then many will be loosed in the End Times (Luk 8:31; .

b)    Others are permanently confined until judgment. Tartarus is probably not the same as the Abyss and is the place of permanent confinement for wicked angels until judgment (Jude 6; 2Pe 2:4). It is akin to the Tartarus of Geek Mythology and contributes support for demons activity in Gen 6.

D.    Destiny

1.     The demise of Satan and all the fallen angels will be the lake of fire.

2.     This is their final and eternal place of punishment (Mat 25:41; Rev 20:10).

III.  THE ACTIVITY OF DEMONS

A.    Sons of God in Gen 6:1-6

1.     One of the most controversial texts in Scripture is Gen 6:1-6. The controversy revolves around whether or not demons had something to do with co-mingling with the daughters of men.

2.     The three views concerning the interpretation of the “sons of God” are:

a)    View #1 - Sons of Seth

b)    View #2 - Human Kings

c)     View #3 - Demons

View #1 - Sons of Seth

a)    This view suggests that the sons of Seth married from the evil Cainites.

b)    This view sees the sons of Seth as the godly line. If that were the case, then why did they married the ungodly Cainites? Also, if the Sethites were godly, why did God need to destroy the earth? Why did such a union produce giants?

 

View #2 - Human Kings

a)    This view suggests that Human Kings became despots and took women from anywhere to be their harem.

b)    It is very difficult to understand why these evil kings would be called, “sons of God.” Why did such a union produce giants?

View #3 - Demons

a)    The language used in the context strongly suggests demonic activity. This view seems to agree with the context more than the other views. There also appears to be support from other passages of Scripture.

b)    The detailed arguments are:

(1)   The term in the OT, “sons of God,” is almost always identified as angelic beings whether fallen or unfallen (Job 1:6; 2:1; 38:7 cp. Psa 29:1; Psa 89:6).

Note: The Nephilim were not the offspring of the demonic union but already on the earth (“and also afterward…when the sons of God…”). The word Nephilim comes from the root naphal which means “to fall.” In this case, it could be, “those who cause to fall.” They would have been oppressors, conquerors, and warriors who also contributed to the wickedness on the earth.

(2)   If the demons cohabited with human woman, there would appear to be some accountability on the willingness of the human women. The Book of Enoch alludes to the idea that these women were taught witchcraft, occultic practices, and magic. Such demonic activities would have influenced their offspring as well as society. Contextually, this would have been a major contributing factor to the wickedness in the world and a reason for God to destroy it (Gen 6:5).

Note: Jesus’ statement concerning angels not marrying or given in marriage (Mat 22:30; Mar 12:25; Luk 20:35) does not rule out the possibility of demons possessing the bodies of individuals in order to cohabitate with human women.

(3)   Peter warns of God’s wrath against sin and apparently gives chronological examples.

(a)   2Pe 2:5: the example is given of Noah’s flood which is found in Gen 6:8.

(b)   2Pe 2:6: the example is given of Sodom and Gomorrah found in Gen 19:12-28.

(c)   But prior in 2Pe 2:4: If we stick to a chronological perspective, when did the angels sin? The only possible biblical account would be Gen 6:2-4. (We do not read of a biblical account of Satan’s fall until Isa 14/:12-14. Furthermore, Satan and many of his angels are not confined).

(4)   In addition, Peter speaks of a punishment so severe for those particular angels that they would be held in prison until judgment. We know that other demons, which were placed in prison, were only temporarily confined (Rev 9:1-11). Jude 6 appears to confirm that there are demons who are permanently confined until judgment. What did those particular angels do that was so horrendous? Jude explains, [they were] angels who did not keep their own domain, but abandoned their proper abode. (The proper abode cannot merely mean that they left heaven, otherwise, Satan and his angels would be permanently confined.) It very likely suggests that the cohabitation of angels and human woman produced a hideous and unnatural union which violated the God-ordained order of human marriage and procreation (Gen. 2:24).

(a)   The Abyss seems to refer to a temporary confinement (Luk 8:31; Rev 17:8; Rev 20:1-3).

(b)   While Tartarus seems to refer to a permanent confinement until God’s judgment in the lake of fire (Rev 20:10).

(i)    In 2Pe 2:4, the Greek word for “hell” is not geenna but the verbal form of Tartaros.

(ii)   Tartaros was regarded by the Greeks as a place of permanent torment and punishment below Hades. It is also mentioned in the pseudepigraphal book of Enoch as the place where fallen angels are confined. This does not mean that Peter believed in Greek mythology, but perhaps his word choice of tartarus points to a belief of demonic cohabitation in Gen 6:2-4.

(5)   Antiquity lends its support to the demon view. Such writings are not inspired and they may even be spurious. However, they can give an understanding of the general belief of that era. Even Jude quotes a small portion of Enoch.

 B.    Demon Possession

1.     The Definition of Demon Possession

a)    Demon possession is a condition in which one or more demons inhabit the body of a human being with the purpose of controlling it. (John MacArthur, Jesus' Power over the Supernatural)

b)    The indwelling and controlling or at least temporary domination of an individual's personality and body. (Gibson, Lancaster Bible College)

c)     The inhabiting of a human by one or more demons who exercise various degrees of control with resultant physical, psychological, and spiritual manifestations (C. Fred Dickason, Angels: Elect & Evil, Chapter 20, Moody Press, 1995 Edition, p.198).

d)    Charles Ryrie defines demon possession as A demon residing in a person, exerting direct control and influence over that person, with certain derangement of mind and/or body. Demon possession is to be distinguished from demon influence or demon activity in relation to a person. The work of the demon in the latter is from the outside; in demon possession it is from within. By this definition a Christian cannot be possessed by a demon since he is indwelt by the Holy Spirit. However, a believer can be the target of demonic activity to such an extent that he may give the appearance of demon possession.

2.     The Biblical Terminology of Demon Possession

a)    “Demon Possessed or Demoniacs” (NASB)

(1)   This word comes from the Greek word daimonízomai, which means to be inhabited, possessed, and controlled by a demon.

(2)   It is found 13 times in the N.T. (Mat 4:24; 8:16, 28, 33; 9:32; 12:22; 15:22; Mar 1:32; 5:15, 16, 18; Luk 8:36; Joh 10:21)

(3)   It is always in the passive voice and is usually a present participle. So it would be translated, “being possessed and controlled by a demon.”

(4)   Mar 5:18 and Luk 8:36 are aorist passive participles referring that the demon no longer inhabits and possesses the individual.

(5)   Every instance of this word refers to being inhabited by a demon.

b)    “Has a Demon or Unclean Spirit”

(1)   The phrase “has a demon” (daimónion échei) implies that there is a demon dwelling within an individual (Mat 11:18; Luk 4:33; 7:33; Joh 7:20; 8:48, 49, 52; 10:20).

(2)   In Mar 3:30, the phrase is used with an “unclean spirit” but carries the same idea of possession or habitation.

c)     “Troubled With Unclean Spirits”

(1)   Two Scriptures are given with the expression of being “troubled” (enochléō) or “afflicted (ochléō) with unclean spirits.

(2)   The word ochléō means to disturb or torment and very well could explain what happens to a person when possessed (cp. Mar 5:5).

(3)   In Luk 6:18 and Act 5:16, individuals were being healed (therapeúō - heal or cure; Eng. therapeutic) from demonic troubling, quite possibly by casting out the demons that inhabited them. The same word (therapeúō - heal or cure; Eng. therapeutic) is used when Jesus cast out demons of those possessed by demons. (Mt 12:22; 17:18; Luk 7:21; 8:2)

3.     The Characteristics of Demon Possession

a)    In the Middle Ages, a period of superstition and ignorance, a list of symptoms were established to confirm demonic possession.

(1)   The ability to curse/blaspheme in languages unknown to the person. 

(2)   The ability to find secret things, read the mind, and divine future happenings. 

(3)   The ability to make physical efforts abnormal for that person. 

(4)   The act of spitting or vomiting every object the demons would have made the person swallow. 

(5)   Fear and/or hatred of holy objects. 

(6)   The inability to say the word "Christ.” (Wikipedia, Demonic Possession)

(7)   Other characteristics noted by people at that time:

(a)   …that oppressed persons had an ugly and terrible aspect, wrathful eyes, bluish lips, foam coming off their mouth; their body was almost permanently shaking, when they spoke their tongue came abnormally out, their speech consisted mainly in curses and blasphemies, and they were able to imitate animal sounds as well as to speak with human-like voices with a strange sound and a different pitch of theirs. However, these symptoms as described are not always in accordance with scripture (ibid).

b)    Listed below are the various expressions of demon possession in Scripture. We should not jump to the conclusion that isolated symptoms equate to demon possession. Characteristics of Demon Possession in Scripture are:

(1)   Convulsions (Mar 1:26; 5:4; 9:20-26; Luk 4:35; 9:42)

(2)   Falling (Mat 17:15)

(3)   Stretched and disjointed body movements (Mar 9:18)

(4)   Deformity (Luk 13:11)

(5)   Foaming at the mouth (Mar 9:18, 20; Luk 9:39)

(6)   Shrieking and screaming (Mar 1:26; 5:5; 9:26; Act 8:7)

(7)   Demons speaking (Mar 1:34; 3:11; 8:31; Luk 4:41; 8:28; Act 16:17; 19:15)

(8)   Deaf (Mar 9:25-26; Luk 11:14)

(9)   Mute (Mar 9:25, 32-33; Luk 11:14)

(10) Blindness (Mat 12:22)

(11) Super-human strength (Mar 5:4; Luk 8:29; Act 19:16)

(12) Self-destruction (Mar 5:4, 5; Luk 9:39)

(13) Violence (Mat 8:28; Mar 5:4; Act 19:16)

(14) Isolation (Luk 8:29)

(15) Lunacy (Mat 17:15; Mar 5:15; Luk 8:35; Joh 10:20)

(16) Nakedness (Mar 5:15; Luk 8:27; Act 19:16)

(17) Divination (Act 16:16)

(18) Leave and return (Mat 12:45)

(19) Reluctance to leave (Mat 17:16)

(20) Multiple demons (Mat 12:45; Mar 5:15; Luk 8:30)

Both the Holy Spirit and a demon could not reside in a believer at the same time. In addition, it is the Holy Spirit who permanently resides in the believer (Eph 4:30 - note: even if a believer grieves the Holy Spirit there is permanent residence).

God would never have an agreement (sugkatathesis - put something down together) with idols (16). By implication neither would He have an agreement with demons (who are behind the idols, 1Co 10:19-20) in the temple of the believer’s body.

 Another argument is the marvelous deliverance that the believer already possesses in Christ (Col 1:13).

(a)   The believer was rescued “from” the “domain of darkness.

(b)   Furthermore the believer was transferred (methistemi - remove from one place to another) to (lit. eis - into) the kingdom of the Son.

(c)   Being delivered out of the authority of Satan, how could a believer be possessed or inhabited by a demon?

(d)   Being placed into the kingdom of the Son, how could that kingdom be ransacked by a demon in order to invade and inhabit a believer?

(4)   Still, another argument is that the believer has overcome the evil one (1Jo 2:13). It would be difficult to imagine that the believer, who has overcome the evil one, could also be overcome and inhabited by a demon.

(5)   The Holy Spirit is greater than he (Satan and his demons) that is in the world (1Jo 4:4).

(a)   God the Holy Spirit, who permanently indwells the believer, is omnipotent and greater than Satan and his demons.

(b)   Nowhere in Scripture do we read that the Holy Spirit would ever relinquish his power or position to demons under any circumstance.

(6)   Finally, salvation includes the believer’s deliverance and protection from Satan (1Pe 1:5; 1Jo 5:18), which is not the case with the world (1Jo 5:19). Therefore, believers are taught to resist the devil (Jam 4:7) but never cast them out of each other.

These case studies taken from my personal written and taped records demonstrate that genuine believers can and indeed were inhabited by demons. (ibid. pg. 213)

Clinical evidence abounds that a Christian can be demon-controlled as a carry-over from pre-conversion days or can fall under Satan's power after conversion and become progressively demonized, even seriously. (Merrill F. Unger, What Demons Can Do to Saints, rev. ed. pg. 150.)

(3)   One argument from Scripture used to support that a believer can be inhabited by a demon involves the woman who was bent double (Luk 13:11). She was not only delivered from a sickness “caused by a spirit” (11), but was called a “daughter of Abraham” (16).

(a)   The assumption is the phrase, “daughter of Abraham,” makes her a believer. However, the phrase only indicates that she is from the race of Abraham, i.e. a Jew, the same as Zaccheus (Luk 19:9).

(b)   Even the fact that she went to a synagogue and also glorified God for her healing does not mean the same as trusting in Christ as Savior.

(c)   Some even question whether this is a legitimate case of demon possession.

(d)   This is a weak argument at best.

(4)   Another argument cited from Scripture to support that a believer can be inhabited by a demon is the troubling of King Saul (1 Sam. 18:10-11; 19:9-10). On two occasions, King Saul had an evil spirit upon him.

(a)   However, being the anointed King of Israel did not automatically make Saul a believer.

(b)   Furthermore, his actions were certainly suspect as to whether he was a genuine believer or not.

(c)   Even if one were to argue that Saul was a believer and possessed, it would not be the same comparison because the Holy Spirit did not reside permanently in a believer as He does today.

(5)   Finally, proponents of demons possessing believers say that passages which support the believer’s position in Christ are only understood as a legal standing. Our position in Christ does not prevent the believer from being demon inhabited.

(a)   While these proponents are correct that our position is a legal standing, our position does have some ramifications for our condition but our condition cannot affect our position in Christ.

(b)   In other words, in our position in Christ we have been forgiven of all sin. We do sin, but we are still completely forgiven and we do not lose our salvation.

(c)   In the same way, in our position in Christ we have been delivered from the domain of darkness and placed into the Kingdom of the Son (Col 1:13). While no one is suggesting that believers cannot be oppressed by demons, it would be unbiblical to suggest that our sin or disobedience could return us to the authority and domain of darkness. Making the claim that a genuine believer could be inhabited by a demon, would suggest that we had been returned to the authority and domain of darkness.

d)    Alternative Explanations For Believers Possessed by Demons