Chapter Twenty Five - Demons: Unclean Spirits

The twentieth century has witnessed an almost complete turnaround in attitudes toward the reality of demons. In the first part of the century their reality was commonly denied; in the latter part, it is much more readily and universally affirmed. Undoubtedly the increase in the number of witches and astrologers as well as booming sales of accompanying paraphernalia (including trade journals) has contributed to this change. Movies and books on the extraterrestrial have created a more favorable climate for the acceptance of demons.

There is no doubt that the Bible, interpreted in normal fashion, testifies very clearly to the reality and activity of demons. This chapter, divided into eleven major divisions, is a careful study of Demonology:

1. We will examine the names for demons;

2. We will prove the existence of demons;

3. We will examine the origin of demons;

4. We will examine the nature of demons;

5. We will examine the duties of demons;

6. We will examine the domination by demons;

7. We will discuss whether or not a genuine Christian can be possessed by demons;

8. We will examine the conquest of demon possession;

9. We will examine the distractions by demons - the occult;

10. We will examine the defeat and destiny of Satan and demons; and

11. We will teach the defense of believers against Satan and demons.

1. NAMES FOR DEMONS

1.1 Names for Demons in the Old Testament

The Hebrew possesses no precise equivalent for the Greek terms daimon or daimonion, but no fewer than five different Hebrew words are translated by daimonion (demons):

1. Shedhim (Deuteronomy 32:17; Psalm 106:37);

2. Seirim (Leviticus 17:7);

3. 'Elilim (Psalm 96:5, LXX 95:5)'

4. Gad (Isaiah 65:11); and

5. Qeter (Psalm 91:6; LXX 90:6).

1.1.1 Shedhim

Always in the plural, this word has the idea of rulers or lords. It speaks of idols as lords, since the Hebrews regarded images as visible symbols of invisible demons. So the Israelites committing idolatry were said to have "sacrificed to demons" (shedhim, Deuteronomy 32:17).

1.1.2 Seirim

The Hebrews were to sacrifice at the altar of the tabernacle and not to sacrifice in the desert to "hegoats" (LXX, daimonia). Jeroboam I appointed worship for the seirim (2 Chronicles 11:15), and Josiah "brake down the high places of the gates [shearim]," which is to be read seirim (2 Kings 23:8). These goatlike conceptions represented demon-satyrs. Isaiah's reference to them dancing in the desolated Babylon is translated in the Septuagint by daimonia (Isaiah 13:21; 34:14).

1.1.3 'Elilim

This passage identifies demons with idols and suggests demonism as the dynamic of idolatry. This plural word conveys emptiness, the nothingness of idols. The demons behind them are the real existence.

1.1.4 Gad

Those that forsake Jehovah "set a table for Fortune" (NASB, LXX, daimonion). The demon god Fortune was worshiped by the Babylonians. This idolatry was elsewhere called the worship of Baal, or Bel.

1.1.5 Qeter

The "destruction [qeter] that wasteth at noonday" (KJV) was regarded as an evil spirit.

1.2 Names for Demons in the New Testament

Names for demons in the New Testament are as follows:

1. Daimon;

2. Daimonion;

3. Pneumata; and

4. Angels.

1.2.1 Daimon

This is the word from which the English word demon is derived. It occurs once in the critical editions of the Greek New Testament in Matthew 8:31. The Textus Receptus has it on four other occasions (Mark 5:12; Luke 8:29; Revelation 16:14; 18:2). Its derivation is unsure. The early Greeks (Homeric period) equated it with God (theos). The emphasis was upon evil power or bad influence. In post-Homeric usage, it was used of an intermediary between gods and men, in some cases human spirits. A third stage of Greek development began to view demons as morally imperfect beings, some good, some evil. Plato thought daimon came from dao, meaning "knowing" or "intelligent." Some modern scholars derive it from dai, meaning "divide," "disrupt," "distributor of destiny." The final stage of its usage is found in the New Testament, where all demons are evil and work as Satan's agents. So also many early Christian writers consider demons as evil.

1.2.2 Daimonion

Once used for "gods," it came to be used to mean an inferior divinity. A.T. Robertson held that it was a diminutive of daimon. This was an appropriate term to designate idols and pagan gods (as in the Septuagint). This is the most frequently used term in the New Testament, having 63 occurrences.

1.2.3 Pneumata

Forty-three times demons are termed pneuma or pneumata (spirits). The context makes clear that these spirits are demons: for instance, the demon-possessed (daimoni zomenouos) were treated by Jesus and He cast out "the spirits" (pneumata). The interchange of terms "demons" and "spirits" substantiates the identification in Luke 10:17-20. "The unusual usage, 'spirits of demons' in Revelation 16:14 is apparently intended to distinguish them from human spirits. Not only are they 'unclean spirits' (v. 13), but they are not merely human, rather supernatural - 'spirits of demons' (v. 14)."

1.2.4 Angels

The similar expressions, "the evil and his angels" (Matthew 25:41) and "Beelzebub the prince of the devils" (Matthew 12:24), seem to equate Satan's angels with demons.

1.3 Related Terms in the New Testament

Related terms for demons in the New Testament are as follows:

1. Daimonizomai;

2. Daimonides;

3. Deisidaimonesterous; and

4. Deisidaimonia.

1.3.1 Daimonizomai

This verb means "to be possessed by a demon," and is used in several forms thirteen times.

1.3.2 Daimonides

This adjective means "demonic," indicating the character of worldly wisdom in contrast to divine (James 3:15).

1.3.3 Deisidaimonesterous

"This word occurs only in Acts 17:22 where Paul says that the Athenians are 'too superstitious,' or 'very religious.' It literally means that they were 'reverencing the demons (or "divine" things - "gods" in their thinking) more than usual.' It is derived from deido, meaning, 'to fear,' and daimon."

1.3.4 Deisidaimonia

Derived from deido, meaning to fear or to reverence, and from daimonion, this word speaks of a reverencing of demons or divine things, gods. It occurs only in Acts 25:19 and is translated "superstition" or "religion." 

2. THE EXISTENCE OF DEMONS

The Bible and the history of various religions give abundant evidence of the existence of demons, including:

1. proof from heathen religions;

2. proof from the existence of angels;

3. proof from the Old Testament;

4. proof from the New Testament; and

5. proof from Christ's teaching and ministry.

2.1 Proof from Heathen Religions

The history of various religions from the earliest times shows belief in Satan and demons to be universal. Spells, incantations, magical texts, exorcisms, and various forms of demonological phenomena abound in archaeological discoveries from Sumeria and Babylon. Egyptian, Assyrian, Chaldean, Greek, and Roman antiquity are rich in demonic phenomena. The deities worshiped were invisible demons represented by material idols and images. To an amazing degree, the history of religion is an account of demon-controlled religion, particularly in its clash with the Hebrew faith and later with Christianity.

2.2 Proof from the Existence of Angels

Evidence for the reality of angels and the reality of demons overlaps. That is, some of the same arguments pertain to both.

Satan's fall. When the highest of all angelic beings fell, he became evil. His existence as an evil angel has been settled in previous Chapter 24. If this evil angel exists, then there is probability that other evil spirit beings also exist.

Satan's following. It is obvious that other angelic beings shared in Satan's fall, and so became evil also (Ezekiel 28:18; Matthew 25:41; Revelation 12:4). It seems very probable that Satan's angels are known in Scripture as demons.

2.3 Proof from the Old Testament

The Old Testament regards demons as existing evil entities. Since man's fall, God's people have been attacked by Satan and demons. Satan may have instigated the first murder (Genesis 4:1-6; cf. John 8:44; 1 John 3:12). Demons may have attacked the race in Genesis 6:1-10.

That the shedhim (Deuteronomy 32:17; Psalm 106:36-37) were real demons, and not mere idols is proved by the Septuagint translation of the term by daimonia (demons); the Jews regarded idols as demons who allowed themselves to be worshipped by men (Bar. 4:7; LXX Psalm 95:5; 1 Corinthians 10:20). It seems certain, moreover, that the seirim were also demonic conceptions (Leviticus 17:7; 2 Chronicles 11:15; Isaiah 13:21; 14).

Consider also the spirit who volunteered to be a "lying spirit" through false prophets speaking to Ahab (1 Kings 22:20-22). Note also the spiritual powers behind the world rulers with whom Daniel's angelic visitor wrestled (Daniel 10:13, 20).

2.4 Proof from the New Testament

There are more than one hundred references to demons in the Bible, most of them occurring in the New Testament. All the writers of the synoptic gospels report several cases of demon possession to demonstrate the power of Christ over demons. We may briefly state that all the writers (though not every book) of the New Testament, except the author of Hebrews, mentions demons or evil angels.

2.5 Proof from Christ's Teaching and Ministry

Christ accepted the concept that Satan was the ruler of a host of demons (Matthew 12:22-28). He taught that Satan and his angels were morally responsible persons destined by God for the lake of fire (Matthew 25:41). A large portion of Christ's ministry involved the casting out of demons from those possessed (Matthew 12:22-29; 15:22-28; Mark 5:1-16). He gave His disciples power to cast out demons (Matthew 10:1) and viewed His victory over them as over Satan (Luke 10:17-18). He spoke of their reality and power to His disciples in private (Matthew 17:14-20). He never corrected anyone for believing in their existence and never gave any hint that they were not real.  

3. THE ORIGIN OF DEMONS

Various suggestions have been made as to the origin of demons:

1. they are superstitious designations for certain natural diseases;

2. they are the spirits of wicked, deceased people;

3. they are the disembodied spirits of a pre-Adamic race;

4. they are the spirits of monstrous offspring of angels and women in Genesis 6:1-4; and

5. they are fallen angels.

3.1 Superstitious Designations for Certain Natural Diseases

This theory dismisses the existence of demons as personal, evil forces who are real. It does not deal with the evidence in the Bible or in extrabiblical case experiences, but rather clashes with all the evidence of Scripture, history, and human experience. It cannot account for demons' terrible fear and animosity toward God, nor for their superhuman strength manifest through demon possession.

Consider the case of the demoniac in Mark 5:1-7. Note his supernatural strength, his isolation and self-mutilation, his ambivalence in coming to Christ and his fear of Christ, the conversation between him and Christ, Christ's casting out the demons, and the transference from the man to the swine, leaving the man healed.

3.2 Spirits of Wicked, Deceased People

This view seems to come from the ancient Greek and Chinese belief about demons as being the disembodied spirits of deceased people, especially those who were evil in life. It has no support whatsoever in Scripture, since the Bible always places the unsaved dead as confined in a place of torment, unable to roam on the earth (Psalm 9:17; Luke 16:23; Revelation 20:13).

3.3 Disembodied Spirits of A Pre-Adamic Race

3.3.1 The theory

Those who favor this view hold that Genesis 1:1 refers to the creation of a perfect earth ages ago and that Satan, then Lucifer, ruled over earth and a pre-Adamic race of man. They see a catastrophe between verses 1 and 2 as a result of God's judgment of the sin of angels and men. A great "gap" ensued before God recreated order from the chaos described in verse 2. Re-creation starts in verse 3. In the re-creation, the spirits of these fallen men now are demons.

To support this theory, its advocates say that:

1. Genesis 1:2 may be translated, "But the earth became formless and void," indicating a catastrophe resulting from judgment;

2. the Jewish distinction between angels and spirits (Acts 23:8-9);

3. in a Greek tradition that demons are the spirits of deceased men of a mythical age;

4. distinguish demons, as disembodied spirits, from angels, good and evil; and

5. angels are supposed to have spiritual bodies, as do the children of the resurrection (note Luke 20:36; 1 Corinthians 15:44; 2 Corinthians 5:2-3), so demons seem to seek desperately some body to inhabit, this clearly infers that at one time they had physical bodies.

3.3.2 Evaluation

Most of the evidence seems to be conjectural:

1. The gap theory of Genesis 1:1-2 has very little support from Hebrew scholars.

2. The Hebrew waw consecutive in verse 2, "And the earth was," is a continuative storytelling device that gives no hint of a break at all.

3. It is extremely doubtful that the verb in verse 2 could be translated "became."

4. But even allowing these two points, there is still no evidence of a pre-Adamic race or that their supposed spirits are now demons.

5. The Bible states that once unbelieving men die they do not reenter this world but are bound, awaiting the final judgment (Luke 16:26; Hebrews 9:22).

6. The rigid distinction between angels and spirits is questionable since Scripture refers to angels as spirits (Psalm 104:4; Hebrews 1:4).

7. We note that demons are equated with spirits in Matthew 8:16 and in Luke 10:17-20.

8. The desire of demons for human bodies is that demons regard control of humans as the best means to accomplish their deceptive purpose.

9. They gain sensual pleasure through the use of human senses as an extension of their personality and pleasure they could not experience without a body.

10. The desire of some demons to enter swine is a desperate alternative which they suggested in preference to being sent to the abyss (Luke 8:32).

11. The classical Greek use of demons referring to the good spirits of departed men of the golden age, is at complete variance with the uniform New Testament usage of the word. To use its originally pagan concepts as the basis of a theory is totally unwarranted.

For the above reasons, we would reject this theory.

3.4 Spirits of Monstrous Offspring of Angels and Women in Genesis 6:1-4

3.4.1 The theory

This theory is based upon the interpretation that "the sons of God" (bene elohim) of Genesis 6 were evil angels who cohabited with certain women before the Flood. The results of this unnatural union were mongrel creatures, partly human and partly angelic. They may be the nephilim (Hebrew, fallen ones) rendered giants (from Greek, gegenes, probably meaning earthborn). Or they might be "the mighty men who were of old, men of renown" (Genesis 6:4). The Flood destroyed these monsters, according to theory, but their spirits became the demons who today seek to inhabit bodies and continue in sensuality.

3.4.2 Evaluation

Even if we should allow that "the sons of God" in Genesis 6 are fallen angels, still there is no evidence whatever that the spirits of the unusual progeny of angels continue to freely roam earth or that they should be identified with demons. If supporters should argue that demons seek bodies and sensual experiences and that demons are distinguished from angels, we would answer as we did with the previous theory. We reject this theory since it is based only on conjecture.

3.5 Fallen Angels

The theory that musters the most Biblical support is that demons are fallen angels.

3.5.1 The theory

All angels were created perfect, as was Lucifer (Job 38:7; Ezekiel 28:15). In Satan's original rebellion, he drew with him a great number of lesser angels, perhaps a third of all created (Ezekiel 28:18; Revelation 12:4). So we read of "the devil and his angels" (Matthew 25:41). Satan's angels are now called demons.

Of those who hold this point of view, some call only the free fallen angels demons. Others hold that both the confined and nonconfined fallen angels constitute the whole company of demons.

Demons, then, are Satan's subjects and helpers in his program of opposition to God and His people. Expelled from heaven with Satan, they have their abode in the second heaven. Their warfare may be carried on with elect angels there and with believers in the heavenlies. The unconfined seem free to roam the earth and carry on Satan's work here.

3.5.2 The confinement of demons

Of the angels that followed Satan, there are two general classes, the free and the bound. Of those bound, there are two places of confinement. Some are in tartarus (translated "hell," 2 Peter 2:4). These seem to be confined permanently until the final judgment of angels, not because of their original rebellion with Satan, but because of some other terrible sin. If they were bound in tartarus because of the fall, no angel or even Satan would be free. They are thought by many scholars to be "the sons of God" of Genesis 6:1-4.

Other evil angels are bound in the abyss (Luke 8:31; Revelation 9:1-3, 10). Some of those expelled from possessed persons were sent there by Christ, but possibly not all. On one occasion the Lord Jesus commanded the unclean spirit to leave a boy and not to return again (Mark 9:25). This may indicate the possibility of return. Some regarded as demons are now bound and will be released to afflict wicked men in the tribulation period (Revelation 9:1-3, 10).

To sum up these matters of the existence, origin, and confinement of some of the fallen angels, one might chart the concepts like this (The chart is originated from: Charles Caldwell Ryrie, Basic Theology, Chapter 26, ChariotVictor Publishing, 1986, p.160):

3.5.3 Evaluation

We favor the theory that demons are fallen angels for the following reasons:

1. similar relation to Satan;

2. similar essence of being;

3. similar activities; and

4. sufficient identification.

3.5.3.1 Similar relation to Satan

Certain parallel expressions seem to identify fallen angels with demons (e.g. "the devil and his angels," Matthew 25:41; "the dragon and his angels," Revelation 12:7; "Beelzebul the ruler of the demons," Matthew 12:24). Beelzebul is interpreted by the Lord Jesus as Satan (Matthew 12:26). Moreover, when Beelzebul is designated as 'ruler of the demons,' the word that is used is archonti which has the basic meaning of 'first.' As 'first of the demons' he is their ruler.

In the tribulation period, certain locusts are released from the abyss. From their description, activity, and place of confinement (see Luke 8:31), many take these to be demons. They have over them an angel, Abaddon (Apollyon), who may be Satan. If their king is an angel, then these demons may also be angels fallen with their leader, Satan.

3.5.3.2 Similar essence of being

Angels are termed "spirits" (Psalm 104:4; Hebrews 1:14). Demons are also designated as "spirits" (Matthew 8:16; Luke 10:17, 20). In other places, demons are termed "unclean spirits" (Luke 11:19-26) and "evil spirits" (Luke 8:2). The latter term fits one title of Satan, "the evil one" (John 17:15; 1 John 5:18).

3.5.3.3 Similar activities

Just as demons seek to enter and control men (Matthew 17:14-18; Luke 11:14-15), so also may angels, such as Satan (Luke 22:3; John 13:27). Evil angels join their leader, Satan, in warfare against God and man (Revelation 9:13-15; 12:7-17), and so do demons (Mark 9:17-26; Revelation 9:1-11). The many kinds and ranks of Satan's helpers listed in Ephesians 6:10-12 and Romans 8:38-39 may indicate the inclusion of angels as demons working against believers.

3.5.3.4 Similar identification

Every mention of Satan's angels and demons seems to be parallel, and there is no sufficient reason for distinguishing the two. In fact, if they are not identical, then no other origin of demons is anywhere revealed in the Bible. We should think that God would identify our enemies and their source if we are to understand their nature and activity and combat them intelligently. And we believe that He has identified demons as fallen angels under Satan.

3.6 Summary

Demons, like angels, are not the product of an overactive imagination nor the superstitious designation for certain natural diseases. Neither are they the disembodied spirits of a supposed race of men before Adam. Nor are they the monstrous offsprings of angelic cohabitation with women before the Flood. There is little, if any, evidence for these views that can stand critical evaluation. However, there is solid and substantial evidence to believe that they are fallen angels. They were part of Satan's original rebellion and share in his work today.

4.  THE NATURE OF DEMONS

Since demons belong to the same class of beings as angels and Satan, all these creatures have much in common.

4.1 Their Personal Nature

Demons are not forces or concepts that merely exist in our minds. Demons exist; their reality does not depend on the existence and ability of human beings to conceive of them. Their personal nature are as follows:

1. Intelligence. They possess intelligence, knowing who the Lord was while He was on earth (Mark 1:24) and knowing their own eventual doom (Matthew 8:29). They also know what the plan of Salvation is even though they cannot accept it (James 2:19).

2. Emotions. They can exhibit emotion, especially when confronted with judgment (Luke 8:28; James 2:19).

3. Wills. They can give expression to their wills (Luke 8:32).

4. Personality. They are described by personal pronouns (Luke 8:27-30).

5. Spiritual. In contrast to flesh and blood beings, demons are spirit beings (Ephesians 6:12). Nevertheless, they are localized, since, as creatures, they are limited and not infinite as God is. Generally they are invisible to human beings, though on occasion their presence was apparent through various means (Acts 19:15; Revelation 9:1-12; 16:13).

4.2 Their Intellectual Nature

Demons show great intelligence as would be expected from such a high order of beings. They knew who Jesus is (Mark 1:24). They realized their own eventual doom (Matthew 8:29). They know the plan of Salvation (James 2:19). They develop and promote systems of doctrine (1 Timothy 4:1-3), an activity that will apparently increase as the end of the age approaches.

Intelligence can be enhanced by experience. Every demon, of course, has existed throughout all the span of human history. Though each one has not observed everything that has transpired throughout history, their longevity gives an added dimension to their native intelligence. They have observed human beings in almost every conceivable situation; therefore, they can accurately predict what individuals will do in most circumstances.

4.3 Their Immoral Nature

Demons are designated as "unclean spirits" (Matthew 10:1), as "evil spirits" (Luke 7:21), in one place, as "the spirit of an unclean demon" (Luke 4:33), and "spiritual forces of wickedness" (Ephesians 6:12). All of these terms clearly indicate the immoral nature of demons.

Immorality is whatever is inconsistent with good, but good must ultimately be defined in relation to the will of God. Therefore, the immoral activities of demons may include anything that opposes the will of God.

Here are some observations of one who was deeply involved in spiritism:

"The spirits I encountered at seances were, for the most part, very moralistic. They encouraged us not to smoke or drink or do anything else that would harm our minds and bodies. Ministers were told to preach morality, good manners, and civic pride. I knew ministers who actually had spirit messages taken down by their secretaries and then used them from the pulpit! The spirits often talked about an ethical Jesus, but never about the Savior who died a sacrificial death for sin. In contrast to the high moral and ethical tone of the seances in our home, I attended some where the spirits were blasphemous and sensual" (Victor H. Ernest, I Talked with Spirits, Wheaton: Tyndale, 1970, p. 38).

The immoral goals of demons must include both the promotion of evil immorality and good immorality. This is completely in line with Satan's goals and his desire to counterfeit what is right.

4.4 Their Powers

4.4.1 Their strength

At times demons can exhibit superhuman strength as they work through human beings. The demon-possessed maniac of the Gerasenes was able to break all shackles and chains (Mark 5:3). The sons of Sceva were overpowered by the demon-possessed man in Acts 19:16.

4.4.2 Their intelligence

I have already mentioned their superior intelligence. But the question always arises, do demons know the future? Certainly they can understand the plan of God for the future as they find it in the Bible. Does Acts 16:16 indicate they can predict the future? Evidently not, for the word "fortune-telling," used only here in the New Testament, must be under stood in a bad sense; that is, "pretending to foretell the future." When it is used in the Septuagint it invariably refers to the words of lying prophets or those who practiced evil arts that were forbidden by the Law.

4.4.3 Their presence

Demons are not infinite; they are limited and they are creatures, albeit superhuman ones. Apparently they are not present everywhere; yet they are not so restricted as humans are by the normal barriers of space (Luke 8:30 -  a legion of demons dwelt in one man). The very fact that demons can enter human or animal bodies shows they can pass through barriers that would restrict human beings.

However, the very large number of demons may make them seem to be everywhere present though that is not so. Yet Satan working with them can use their number to attempt to promote his plans everywhere.

4.5 Summary

To sum up: Demons are not humans; neither are they God. But they are superhuman with superior intelligence and experience and powers. To deny the existence of demons is not skepticism; it only displays ignorance. To be unrealistic about their power is foolhardy.

5. THE DUTIES OF DEMONS

The activities of demons are quite diverse but always directed toward the promotion of unrighteousness and ultimate destruction of that which is good. Their activities parallel those of Satan to a great degree, including:

1. promotion of Satan's program;

2. opposition to God and His program;

3. oppression of mankind;

4. opposition of the saints; and

5. overruled by God.

5.1 Promotion of Satan's Program

In general, demons are Satan's untiring and devoted henchmen, organized to accomplish their common purposes.

5.1.1 Extension of Satan's power

Because of his creaturely limitations, Satan must extend his power through his angels. They obey him and serve his purposes. He is their god (Matthew 12:24; John 12:3 1; Revelation 12:7). Of their activities for Satan, we note two important aspects:

1. Their industry. Evil spirits never cease in promoting Satanic deception and wickedness. They participate in the character and devotion of their leader to his evil ends. (Note Job 1:7 and 1 Peter 5:8 as illustrations of Satanic industry.)
   
   

2. Their influence. Satan is not omnipresent, omnipotent, nor omniscient. But his presence, power, and knowledge are greatly extended through his demons. Because of this, Satanic power is felt in many places simultaneously and in some places constantly. Pooling their resources and millennia of experience, they multiply effects, whether in individuals, nations, or the world system. Demonic cooperation is evident several places in Scripture (Matthew 12:26, 45; Luke 8:30; 1 Timothy 4:1).

5.1.2 Expression of Satanic philosophy

The expression of Satanic philosphy is as follows:

1. In individuals. To cause men to walk according to the philosophy of this world and according to the prince of the power of the air, demons must be actively involved in the process (Ephesians 2:1-2). The promotion of fleshly desires, sensual pleasures, pride, and materialism comes from a Satanic-demonic world system (John 16:11; 1 John 2:16).
   
   

2. In political governments. Satan and his demons are working behind the scene in determining the philosophy, course, and actions of world powers (Daniel 10:13, 20). Often governmental policies opposing the spread of the gospel can be traced to demonic influence.
   
   

3. In the world system. A spiritual world system extends Satan's influence through demons and men. To control the world, demons organize and cooperate in large-scale warfare under Satan, their leader (Matthew 12:26; John 12:31; 14:30; 16:11; Ephesians 6:11-12; 1 John 5:19).

5.2 Opposition to God and His Program

Satan and his demons are opposed primarily to God and secondarily to man in the following ways:

1. promoting rebellion;

2. positing slander;

3. promoting idolatry;

4. rejecting grace; and

5. promoting false religions and cults.

5.2.1 Promoting rebellion

After their original rebellion against God, Satan and the demons have continued to promote a spirit of rebellion among men. Satan started with the first man (Genesis 3), successfully involving him in rebellion. His final man, the Antichrist, heads the list of rebels among men. He is "the man of lawlessness ... who opposes and exalts himself above every so-called god ... displaying himself as being God" (2 Thessalonians 2:3-4). Demons, deceiving men, gather them together to wage war against God in the Great Tribulation (Revelation 16:14). They cause men to become so entrenched in rebellion that even in the face of the wrath of God through demons, they do not repent of their evil works or of worshiping demons (Revelation 9:20-21).

5.2.2 Positing slander

Sharing in the character of the devil ("slanderer"), demons undoubtedly participate in his slandering work, including:

1. Slandering God. From the beginning, the devil slandered the goodness of God before man (Genesis 3:1-5). He would yet cause men to blame God for all the restriction on free expression and for the existence of evil in the world (Romans 3:5-8; 6:15; 9:14, 19; James 1:13).
   
   

2. Slandering men. Satan slanders men before God (Job 1:9, 11; 2:4-5; Zechariah 3:1; Revelation 12:10). Since Satan's angels are mentioned in the context of his slandering of the saints, it is probable that they are also involved in the process, either in gathering information or in pressing the charges (Romans 8:33, 38-39; Revelation 12:9).

Since demons are able to affect the thoughts of the mind, they may cause self-incriminating and condemning thoughts. The answer to any condemnation is found in Christ's advocacy for the believer (1 John 2:1-2) and in genuine confession and resultant cleansing (1 John 1:9).

5.2.3 Promoting idolatry

The Bible points to demons as the dynamic behind idolatry. In turning men from God, Satan and his hosts often turn them to idols. The Hebrew Old Testament clearly reveals demons promoting and receiving the worship given to idols (Leviticus 17:7; Deuteronomy 32:17; Psalm 96:4-5; Isaiah 65:11). Israel mingled with the nations and were infected by their practices, "And served their idols, which became a snare to them. They even sacrificed their sons and their daughters to the demons ... whom they sacrificed to the idols of Canaan" (Psalm 106:36-38). As a result, they polluted the land, became unclean in their practices, and played the harlot (vv. 38-39).

The demonizing of heathen gods, so conspicuous in the Septuagint (Psalm 91:6, LXX 90:6; 96:5, LXX 95:5, and Isaiah 63:3, 11) is proof, that already in the third century B.C. demonism was recognized as the dynamic of idolatry, and idol-worship was considered but demon-worship.

The same is true in the New Testament. Denying, as does the Old Testament, the reality of other gods or any genuineness of idols, Paul says "that the things which the Gentiles sacrifice, they sacrifice to demons, and not to God; and I do not want you to become sharers in demons" (1 Corinthians 10:20). The Corinthians formerly had been "led astray to the dumb idols, however you were led" (1 Corinthians 12:2). Demons will promote idol worship on a wide scale during the reign of Antichrist in the Great Tribulation (Revelation 13:4, 15; see also Revelation 9:20).

5.2.4 Rejecting grace

Satan and demons abhor God's grace. Incapable of repentance or of being saved themselves, they do not understand grace, nor do they want men to understand it. Therefore they hide, cloud, and twist God's grace in Salvation and distract men to lies.

Satan seems to have instigated or encouraged Cain to refuse to offer the blood of a substitute sacrifice and to offer, through his works, the fruit of a cursed earth (Genesis 4:1-7; see also 1 John 3:12).

Satan undoubtedly uses demons to blind the minds of the unsaved, to keep them from seeing God's Salvation by grace through faith in His Son (2 Corinthians 4:3-4). So he misconstrues the true purpose of the Mosaic Law (2 Corinthians 3:6-7, 13-14; Galatians 2:21-3:1) by "bewitching" through false teachers. Demons cause men to depart from the truth of grace and promote doctrines of works-righteousness (1 Timothy 4:1-8), of self-advancement through angelic intermediaries (Colossians 2:18-23), and of lawlessness (2 Peter 2:1-2). All their teachings are anti-Christ, denying that the Lord Jesus is the God-man, a genuine substitute sacrifice for the condemning sin of man (1 John 2:22; 4:1-4).

5.2.5 Promoting false religions and cults

In promoting his lie, Satan and demons work inside and outside true Biblical religion, including:

1. World religions. Satan and his demons will encourage all sorts of errors to keep men from God and His grace. In primitive religions where magic, superstition, and worship of evil spirits are key factors, demons provide the power to keep men enslaved.
   
   

2. Cults of Christendom. Perversions of the scriptural view of the Person of Christ, His atonement, the method of Salvation, and the essence of the Christian life cause divisions among so-called Christians. John warns believers to test the spirits, whether they be of God or of Satan (1 John 4:1-4). We are not to have a completely open mind in religious matters. Demonism is the cause for many such divisions and cults, and sound Biblicism is the cure.

The New Testament warns us against heresies and cults that distort the truth while retaining some of it (2 Corinthians 11:13, 15, 22-23; Galatians 1:6-8; Colossians 2:18-23; 1 Timothy 4:1-4).

5.3 Oppression of Mankind

Demons act toward men in deceptive, degrading, and destructive ways. Though at times they may seem to promote some good, they are merely distracting from the best to promote evil in the end. In their opposing God and promoting Satan's program, they really oppress mankind. Some idea of this truth shows up in the previous sections of this chapter. A few specifics here demonstrate their malevolent treatment of man, including:

1. distressing through nature;

2. degrading man's nature;

3. distracting from the truth;

4. disabling the body;

5. deranging the mind;

6. driving to injury;

7. destroying life; and

8. dominating individuals.

5.3.1 Distressing through nature

Sometimes Satan and demons may use natural phenomena to afflict men. Satan may have used demons to cause injury and death in Job's family (Job 1:12, 16, 19; 2:7).

5.3.2 Degrading man's nature

Through the promotion of base desires and the philosophy of self-centeredness, demons degrade men made in the image of God (Ephesians 2:1—3). Immorality and degradation of God-given pow ers follow when demons lead men from God to idolatry and cor rupt humanism (Romans 1:18—32). Clinical evidence substantiates that demon-influenced persons have considerable difficulty with a healthy self-esteem.

5.3.3 Distracting from the truth

Demons blind men to spiritual truth in Christ and distract them to perversions of the truth (2 Corinthians 4:3-4; 1 Timothy 4:1-4; 1 John 4:1-4). They will often promote what seems good in religion, behavior, philosophy, science, and economics to accomplish their evil purposes. The promotion of humanism can be a form of idolatry (Romans 1:23). Occupation with worldly possessions and comforts stems from a world-philosophy promoted by demons (Ephesians 2:1-3). Some benefits may come to mankind through a future ecumenical religion called Babylon (Revelation 18:9-19), but its true effect upon men is destructive (Revelation 18:13, 23-24; 19:2). The cause of this destruction is tied to demon activity (Revelation 18:2-3).

5.3.4 Disabling the body

Demons may cause many sorts of physical ailments and injuries, for examples:

1. Dumbness (Matthew 9:32-33; 12:22; Mark 9:17-29).
   
   

2. Blindness (Matthew 12:22).
   
   

3. Deformity (Luke 13:11-17). Note that her trouble was attributed to "a spirit" (v. 11) who was regarded as an agent of Satan (v. 16).
   
   

4. Seizures (Matthew 17:15-18). The term describing the boy in Matthew is "moon-smitten," but the parallel passages describe the effects of the malady. Mark 9:20 states: "the spirit threw him into a convulsion, and falling to the ground, he began rolling about and foaming at the mouth." Luke 9:39 says, "a spirit seizes him, and he suddenly screams, and it throws him into a convulsion with foaming at the mouth, and as it mauls him, it scarcely leaves him."

The Bible does not attribute all physical ailments to demons, but it clearly distinguishes natural ailments from demonic ailments (Matthew 4:24; Mark 1:32, 34; Luke 7:2 1; 9:1).

5.3.5 Deranging the mind

Certain mental disorders stem from demonic influence and control. Again, not all mental illnesses result from demon activity.

1. Insanity. Withdrawal, nudity, moroseness, filth, and compulsive behavior seemed to characterize the maniac of the Gerasenes (Luke 8:27-29). After Christ cast out the demons, he was "sitting down at the feet of Jesus, clothed and in his right mind" (v. 35).
   
   

2. Suicidal mania. A demon who controlled a boy from childhood often threw him "both into the fire and into the water to destroy him" (Mark 9:22). A few modern cases of suicidal tendencies are recorded by many missionaries.

5.3.6 Driving to injury

One demoniac kept gashing himself with stones (Mark 5:5). Another was thrown into the fire and water for destruction (Mark 9:22). The same boy was repeatedly mauled by a demon (Luke 9:39).

5.3.7 Destroying life

Demons may move men to destroy human life (Revelation 18:2, 24), or they may directly slaughter men (Revelation 9:14-19).

5.3.8 Dominating individuals

Through demon possession, Satan's agents control certain men at will to use them in any way-in the promotion of immorality, false religions, the occult practices, and other deceptions. Some of these cases are listed above. Other examples may be found in the Antichrist (2 Thessalonians 2:7-18), Simon (Acts 8:9-24), Elymas (Acts 13:8-11), and a certain "slave-girl" in Philippi (Acts 16:16-19).

5.4 Opposition of the Saints

In opposing God, Satan and demons ply their trade also against believers. "The activity of demons is so intimately and inseparably bound up with their prince-leader that their work and his is identified rather than differentiated."8 So when Jesus healed those who were oppressed by the devil (Acts 10:38), He was involved in delivering men from demons (Matthew 4:23—24; Mark 1:32; Luke 7:21). Certain activities against believers are traced to demons. It may surprise some that more than sixteen passages of the New Testament speak of demonic opposition to believers in Christ.

1. against believers in general;

2. against individuals; and

3. against the church.

5.4.1 Against believers in general

We struggle "not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places" (Ephesians 6:12). These forces are arrayed against us to accomplish "the schemes of the devil" (v. 11). Satan and demons are constantly conniving to discourage and defeat the saints in their individual and corporate life and ministry.

Paul does not say that all our struggle with evil comes immediately from demons. Much of it stems from our own evil natures within (Romans 7:21-24; James 1:14-15) and the world of men about us (Ephesians 2:2-3; 1 John 2:15-17). But we must recognize the great unseen hosts of evil spirits arrayed against us and prepare for battle by putting on the whole armor of God (Ephesians 6:11).

5.4.2 Against individuals

Demons against individuals in the following ways:

1. Attacking confidence and commitment. The armor of God reflects the kind of attack we may expect. Ephesians 6:14-18 suggests that Satan and demons hit us at the basis of our usefulness for God. If confidence in God's truth and our standing in Christ can be shaken, we have no experiential ground for victory (v. 14). The shield of faith not only gives us assurance of victory, but purpose and perspective for Christian service (v. 16). It answers slanders and temptations and enables us to prepare and participate in the spreading of the gospel of peace (v. 15). We need all of God's armor.
   
   

2. Tempting to sin. Satan moved David to put confidence in human resources; so he numbered Israel (1 Chronicles 2 1:1-8). Demons may encourage the same type of thing. They appeal to the flesh of believers and encourage selfish and lustful desires (1 Chronicles 5:1-5; Ephesians 2:2-3; 1 Thessalonians 4:3-5; 1 John 2:16). Christ warns the church in Pergamum about Satan's influence and the sin of idolatry and immorality (Revelation 2:12-14). The same type of warning also came to Thyatira, where demonic influence in idolatry also led to immorality (Revelation 2:20-24). In general, through the world system, they tempt to pride, covetousness, and expression of passion (1 Timothy 3:6; 1 John 2:16).
   
   

3. Inflicting maladies. Satan probably used demons to afflict Job to get him to turn against God (Job 2:7-9). Satan afflicted Paul with a "thorn in the flesh." This physical difficulty or sickness (some suggest eye trouble or malaria) Paul termed "a messenger [angel] of Satan" (2 Corinthians 12:7). Most likely a demon caused his affliction, but only under God's permission, as with Job (see vv. 7-9).

5.4.3. Against the church

Satan and demons seek to oppose the main purposes of the body of Christ. She is to glorify God, extend the gospel, and edify herself in God's truth (Matthew 28:18-20; Ephesians 4:7-11). God would demonstrate to angelic forces His wisdom in and through the church (Ephesians 3:10). These "rulers ... and authorities in heavenly places" could include demons as well as the holy angels. We could expect demons to seek to frustrate these purposes. In fact, the Lord Jesus promised that He would build His church despite the opposition of the authorities of the unseen world ("gates of Hades," Matthew 16:18). Demons against the church in the following ways:

1. creating divisions;

2. countering the gospel ministry; and

3. causing persecution.

5.4.3.1 Creating divisions

The Holy Spirit established the body of Christ in unity (Ephesians 4:4-6). The church is to maintain the spirit of unity in the bond of peace (Ephesians 4:3). Demons would divide and defeat unified efforts in the church, whether locally or universally in the following ways:

1. Demons promote doctrinal divisions. They speak through false teachers or fadists (1 Timothy 4:1-3). They generally deny or cloud the genuine deity, the genuine humanity, or the substitutionary sacrifice of Christ with its appropriation by faith (1 John 4:1-4). They hold to "a form of godliness, although they have denied its power" (2 Timothy 3:5). They also oppose the truth as did the demon-inspired Jannes and Jambres, court magicians of Pharaoh (v. 8). They may promote legalistic asceticism (1 Timothy 4:3-4, 8) or promote liberalism (2 Peter 2:1-2). God's servants should gently teach and correct them and their followers that "they may come to their senses and escape from the snare of the devil" (2 Timothy 2:26, cf. vv. 24-26).
   
   

2. Demons may promote practical divisions. Jealousy and selfish ambition, arrogance and false practice reflect demonic wisdom (James 3:14-16). Demons accomplish their purposes through their toehold in our old, sinful nature (Galatians 5:19-21, 26). They cause believers in carnal wisdom to rally around God's servant and not Christ (1 Corinthians 3:1-4). They would create hard feelings toward a sinning brother or differences of opinion as to his treatment (2 Corinthians 2:5-11). Resentment or lack of full forgiveness may stem from their work. Their strategy is "divide and conquer."

5.4.3.2 Countering the gospel ministry

Demons seek to hide the gospel message from lost sinners. So they blind their minds (2 Corinthians 4:3-4) and pervert the gospel. They seek to hinder the gospel minister from performing his responsibilities (1 Thessalonians 2:17-18). As a result, they sometimes promote misunderstandings (vv. 2-16). Their influence extends to controlling the attitude of local and national governments so as to resist the gospel ministry (2 Corinthians 4:3). The title "world forces" may suggest this (Ephesians 6:12). World leaders crucified Christ (1 Corinthians 2:7-8). Believers are to pray for deliverance from such powers so that the message and ministry may spread rapidly to God's glory (2 Thessalonians 3:1-2).

5.4.3.3 Causing persecution

Christ warned the church in Smyrna of Satanic persecution that would imprison some of them and cause tribulation and possibly death (Revelation 2:8-10). Demons would be involved in this. They often promote persecution from religious sources, such as "a synagogue of Satan" (v. 9). Some may think that in opposing true believers they are doing God a service (John 16:1-3). In the last great apostate ecumenical religion, demons will move men to persecute and kill true believers (Revelation 18:2, 24).

5.5 Overruled by God

Despite the intentions of Satan and his demons, their activity is often overruled by God to the accomplishing of His glory and our good in the following ways:

1. in disciplining the believer;

2. in defeating the ungodly; and

3. in displaying God's righteousness.

5.5.1 In disciplining the believer

In this action, God is not doing evil that good may come. Rather, He is allowing responsible moral persons, though evil, to work their desires; and yet His sovereignty so limits and controls them and their effects that His good purposes are accomplished despite them in the following ways:

1. Correcting defection. Hymenaeus and Alexander were "delivered over to Satan, so that they may be taught not to blaspheme" (1 Timothy 1:19-20). The incestuous Corinthian was delivered "to Satan for the destruction of his flesh, that his spirit may be saved in the day of the Lord Jesus" (1 Corinthians 5:5, cf. vv. 1-5).
   
   

2. Creating discernment. Job had to learn of the greatness and goodness of God through suffering induced by Satan. He did not understand that God works in the believer's life by grace and that suffering is not always recompense for evil. He learned that trusting God through all trials was true wisdom (Job 40:1-3; 42:1-6). He also later learned of the great invisible battle between God and Satan and his armies, in which Job was the prime human contributor to God's glory.
   
   

3. Cultivating dependence. Paul prayed that his "thorn in the flesh," a messenger of Satan," might be removed (2 Corinthians 12:7). Receiving adequate answer in three unsuccessful attempts, he submitted to God's purpose. It was to prevent his boasting of privilege and to cultivate further dependence upon God's strength instead of relying upon his own (vv. 9-10).

5.5.2 In defeating the ungodly

In pouring out His punishment on Egypt, God seems to have used demons. Psalm 78:49 says He sent "a band of destroying angels" ("Lit., A deputation of angels of evil," margin).

God led wicked Ahab to death through the mouth of a lying prophet energized by a lying spirit (1 Kings 22:20-23, 37-38). However, God warned Ahab of the lying prophet through a true prophet (vv. 24-28). Ahab still chose to follow the lie.

Demons will lead rebellious armies of men against God in the war of Armageddon, where great slaughter awaits them (Revelation 16:13-16).

5.5.3 In displaying God's righteousness

God's righteous Son demonstrated His power over all wicked forces as He cast out demons Himself and through His disciples (Luke 10:17-19). Christ is the One who overpowers "the strong man" and releases the captives (Matthew 12:28-29). His teaching was backed by His authoritative miracles when demons obeyed Him (Mark 1:27).

God's righteous judgment will be displayed in the final defeat of Satan and demons when they are consigned to the lake of fire prepared for them (Matthew 25:41; Revelation 20:10). The cross of Christ and the lake of fire vindicate God's permitting their existence and activity. Through their punishment, God will demonstrate the futility of evil, its exceeding wretchedness, and its ultimate defeat.

5.6 Summary

Demons' activities range widely. Basically, they promote Satan's program of the lie, extending his power and promoting his philosophy. As does Satan, they oppose God and His program by promoting rebellion, positing slander, promoting idolatry, reject ing grace, and fostering false religions and cults. In their wickedness and cruelty they oppress mankind, distressing them through natural phenomena, degrading man's nature, distracting from truth, afflicting the body, causing mental problems, driving men to injury, destroying life, and dominating through possession.

They oppose believers by waging spiritual warfare on all fronts. They seek defeat of individuals through attacking confidence, tempting to sin, and inflicting maladies. They seek the defeat of the church through creating divisions, countering the gospel ministry, and causing persecution. In all these activities, God's sovereignty and grace overrules, using them to discipline the believer, defeat the ungodly, and display God's righteousness.

6. DOMINATION BY DEMONS

Humanism has deluded the human race into thinking that man is a mere product of natural forces and not affected by the spirit world. It denies humans the dignity of being made in the image of God and the reality of the degradation caused by sin. So there is no real purpose to life, and there is no need for a Savior from sin, guilt, demonic deception and domination.

Demon possession - or demonization - is written off as a religious fear left over from the dark ages. It is diagnosed variously as hysteria, paranoid schizophrenia, manic depression, or some other personality disorder. Some counselors, psychologists, and psychiatrists with humanistic training and Western mind-sets have excluded demon influence and demonization from their worldview and, therefore, from their diagnoses.

6.1 The Reality of Demonization

It is time for Christians to shake off the chains of humanism and scientism and to face the reality of Satanic oppression and demonization. This is necessary to account for the phenomena we face and to provide help for the persons demonically afflicted.

The reality of demon possession is clearly stated and described in the New Testament. The synoptic gospels and the preaching of the apostles recorded in the book of Acts make Christ's casting out of demons from the demonized an evidence of His deity and Messiahship (Matthew 12:22-23, 28-29; Acts 2:22; 10:38). The apostles and evangelists substantiated the truth of the gospel by miracles, which included casting out demons (Acts 5:16; 8:7; 16:16-18; 19:12). The enlightened Christian should doubt neither the historicity nor the present possibility of demonization. The Bible states, 'The Son of God appeared for this purpose, that He might destroy the works of the devil" (1 John 3:8). Christ Himself placed demons and demonization on the same factual level of reality as His Messiahship. He claimed that the power to cast out demons was genuine and that it came from His Father (Luke 11:20).

6.2 Frequency of Demonization

There may be several cases in the Old Testament, but the New Testament provides sufficient evidence of the phenomena associated with demonization. It is mentioned on seventeen occasions in the gospels. Some of these references state that Christ treated many demonized persons (Matthew 8:16; Mark 1:32; Luke 4:41). The Lord Jesus treated nine specific cases:

1. Mark 1:21-28 (Luke 4:31-37);

2. Luke 8:2;

3. Matthew 12:22-29;

4. Matthew 8:28-34 (Mark 5:1-17; Luke 8:26-37);

5. Matthew 9:32-34;

6. Mark 7:25-30;

7. Matthew 17:14-20 (Mark 9:14-28; Luke 9:37-42);

8. Luke 11:14; and

9. Luke 13:10-21.

Christ gave authority to the twelve apostles to cast out demons, and He instructed them to do so (Matthew 10:1, 7-8). He did not limit His delegation of authority to the twelve but granted it also to the seventy disciples. They returned and reported that demons obeyed them in Christ's name (Luke 10:17). However, Christ reminded them that their relationship to God was more important than the authority they exercised (Luke 10:20).

The book of Acts records several occasions of demonization and the casting out of demons. People brought the sick and the demonized to the apostles to be healed (Acts 5:16). The evangelist Philip saw many relieved of inhabiting demons as he preached and exercised the authority of Christ in miracles and in removal of demons in the area of Samaria (Acts 8:4-8). It may be that Elymas the magician was demonized (Acts 13:8-11). Certainly the fortune telling slave girl in Philippi was demonized, for the apostle Paul commanded the spirit to come out of her, and it left her that very moment (Acts 16:16-19). Paul's ministry in Ephesus was marked by the removal of evil spirits (Acts 19:11-12). Certain Jewish exorcists sought to cast out demons by ritually using Christ's name, but the evil spirit spoke through the demonized man and used his body to leap upon the unbelievers, overpowering them, stripping them of their clothes, and wounding them (Acts 19:13-17).

6.3 Character of Demonization

We must start with an analysis of the Biblical information to properly understand what is involved in demonization.

6.3.1 Contribution of etymology

Etymology deals with the meaning of a word in its root and original meaning. The verb daimonizomai means to be possessed by a demon. We must remember that the Old English word "possessed" has the connotation of control rather than ownership.

The participle from the same root, daimonizomenos is used twelve times in the Greek New Testament. It is used only in the present tense, indicating the continued state of one inhabited by a demon, or demonized. This participle has components to its structure. First there is root, daiman, which indicates the involvement of demons. Second is the causative stem, iz, which shows that there is an active cause in this verb. Third is the passive ending, omenos. This conveys the passivity of the person described as demonized.

Putting it all together, the participle in its root form means "a demon caused passivity." This indicates a control other than that of the person who is demonized; he is regarded as the recipient of the demon's action. In other words, demonization pictures a demon controlling a somewhat passive human.

Translating this word as "demon possessed" has caused confusion. Some take it to mean ownership. This cannot be. The demons own nothing. They are intruders and usurpers. The New restament regards them as squatters and invaders of property that does not belong to them. Actually, demons are owned by God as His creatures who are responsible to Him. This faulty translation misleads people regarding the condition of demonized persons and causes terror to the afflicted and those concerned for them.

6.3.2 Definition of demon possession (demonization)

The definition of demon possession is:

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).

The results may be mild -  as in the case of the woman with the bent back (Luke 13:10-17) or the blind and mute man (Matthew 12:22-29) - or wild - as in the case of the maniac of the Gerasenes who was exceedingly violent and in whom there was a legion of demons (Luke 8:26-39).

6.3.3 Equivalent terms

Other expressions describe demonization, such as "to have a spirit" (Luke 4:3 3, Gr., "having the spirit of an unclean demon"), "a man with an unclean spirit" (Mark 1:23), "those who were troubled with unclean spirits" (Luke 6:18), "oppressed by the devil" (Acts 10:38), "afflicted with unclean spirits" (Acts 5:16), and "cruelly demon-possessed" (Matthew 15:22).

6.3.4 The concept of inhabitation

Demonization, as in the definition above, is always presented as an evil spirit inhabiting a human. This is evidenced by the expressions such as "for many demons had entered him." Here the spirit who is external to the man is seen as invading the body, most likely the control centers of the brain that affect his mind, behavior, and physical strength (Luke 8:30).

6.3.5 Christ's description

Christ's own words vividly describe a case of demonization (Matthew 12:43-45):

"When the unclean spirit goes out of a man. ... Then it says, 'I will return to my house from which I came'; and when it comes, it finds it unoccupied ... Then it goes, and takes along with it seven other spirits more wicked than itself, and they go in and live there."

Note that He regards the demon as residing in the man as its home, a place where it lives by choice. Note also that more than one demon may inhabit a person.

6.3.6 Change of personality in the demonized

As noted, the manifestation of the demon inhabitation may be mild or severe. It may vary from mild harassment to severe subjection. Present-day counselors have found that in some cases there may develop:

1. supernatural abilities to heal;

2. to speak in unlearned languages or nonsensical babblings;

3. to foretell the future;

4. to have predictive dreams;

5. to speak with another voice;

6. to work miraculous-type feats (as did the magicians of Egypt); and

7. to "psychically diagnose" illnesses or troubled thought.

In other cases, demonized persons may become suddenly angry. They may be driven to hurt themselves or others or become depressed and suicidal. This seems to parallel the case of the demoniac of Gadara/Gerasene (Matthew 8:28-34; Luke 8:26-35).

In demonization, the personality of the demon controls to some degree and at times eclipses the personality of the person he inhabits to display something of the inhabiting demon's personality through the means of the victim's body. Note again the case of the demoniac of Gadara where the human ran to Jesus, but the demon wanted to retreat. There also the voice of a demon spoke not for the man but for the legion of demons inside the man. They asked to be sent into the swine. When Jesus allowed their exit, the man was left in his right mind and with changed behavior (Luke 8:35).

6.3.7 Cause for possession

Causes for initiating the condition vary and are often complex. Probably in the great majority of cases possession is doubtless to be traced to yielding voluntarily to temptation and to sin, initially weakening the human will, so that it is rendered susceptible to complete or partial eclipse and subjugation by the possessing spirit.

In other cases, moral responsibility may be less, as in the case of the boy who suffered possession from childhood (Mark 9:21). It may be in such cases that the occult sins of the parents back to the third or fourth generation preceding have rendered children susceptible. The second commandment, forbidding idolatry, warns that God will recompense this iniquity of the fathers on the third and fourth generations of those who hate Him (Exodus 20:4-5). Demons are the dynamic behind idolatry, and they may be allowed to lay claim to their devotees.

6.3.8 Continuation of possession

Moral responsibility for continuing in the state of possession and for acts committed while in that state are a clouded issue. When the demons control the victim, the possessed person is not capable of controlling his mental and moral actions. At that time, the victim is not responsible. When the demons are not actually controlling and the person has charge of his faculties, he may be responsible for seeking help. However, in some cases, blackouts of consciousness during attacks may prevent the person from realizing his plight and seeking help. It is difficult to determine whether thoughts or actions are due to the victim or the demon. In any case, an analyst should not lay unnecessary guilt upon the sufferer.

6.4 Symptoms of Demonization

What are the marks of demonization? The chief characteristic of demon possession is the automatic projection of a new personality in the victim. This we treated above. In addition, certain marks give substantial evidence.

6.4.1 Marks suggested by Scripture

Koch analyzes the story of the Gadarene (Gerasene) demoniac in Mark 5. He suggests eight distinct symptoms of possession:

1. Indwelling of an unclean spirit (v. 2). This is the cause of the symptoms. It means he was possessed.

2. Unusual physical strength (v. 3).

3. Paroxysms or fits of rage (v. 4). He broke chains and fetters.

4. Disintegration or splitting of the personality (vv. 6-7). The demoniac ran to Jesus for help, yet cried out in fear.

5. Resistance to spiritual things (v. 7). He asked Jesus to leave him alone.

6. Hyperaesthesia or excessive sensibility (v. 7). He knew immediately, without former contact, the true identity of Jesus.

7. Alteration of voice (v. 9). A legion of demons spoke through his vocal facilities.

8. Occult transference (v. 13). The demons left the man and entered into the swine.

The last four characteristics fail as psychiatric illnesses. For example clairvoyance itself is never a sign of mental illness, and a mental patient will never be able to speak in a voice or language he has previously not learned. Yet this is exactly what has happened and still does happen in some cases of possession.

Strictly speaking, transference cannot be classified as a characteristic of the possessed. It is a result of the casting out of demons. At that time they may turn their attention to other objects.

There are cases where demonization is not as clearly evidenced. Consider the woman with the horribly bent back (Luke 13:10-13); the blind and mute man (Matthew 12:22-29); the boy with seizures, incorrectly identified as epilepsy (Mark 9:17-22); magical powers found in the magicians of Pharaoh (Exodus 7:11; 8:7) and in the Samaritan magician Simon (Acts 8:9-10); and the predictive abilities of a slave girl (16:16-18).

6.4.2 Marks suggested by counselors

Counselors of the possessed note several symptoms not unlike the list above. The agreement of many counselors stands as significant.

Unger lists several:

1. projection of a new personality;

2. supernatural knowledge (including the ability to speak in unlearned languages);

3. supernatural physical strength;

4. moral depravity;

5. deep melancholy or seeming idiocy, ecstatic or extremely malevolent or ferocious behavior;

6. spells of unconsciousness; and

7. foaming at the mouth.

(Note some of these in Luke 9:39, 42.)

From his counseling, Koch lists these:

1. resistance to prayer or Bible reading;

2. falling into a trance during prayer;

3. reaction to the name of Jesus;

4. exhibition of clairvoyant abilities; and

5. speaking in unlearned languages.

He warns those who put so much stress on speaking in tongues that Satan has his counterfeits.

Lechler lists the following:

1. passion for lying and impure thoughts;

2. restlessness and depression and fear;

3. compulsion to rebel against God or blaspheme;

4. violence and cursing;

5. excessive sexual or sensual cravings;

6. resistance and hatred of spiritual things;

7. inability to pronounce or write the name of Jesus;

8. appearance of mediumistic or clairvoyant abilities;

9. inability to act on Christian counsel;

10. resistance to a Christian counselor;

11. inability to renounce the works of the devil;

12. seizures or spells of unconsciousness;

13. speaking in unlearned languages;

14. extraordinary physical strength; and

15. molestation with pain unrelated to illnesses or injuries.

He advises that some of these marks may stem from mere subjection or affliction rather than actual possession, since their marks have much in common.

From the above symptoms listed by counselors of present-day demon-possessed persons, we can see the similarities to Biblical examples. We also note that some symptoms of demonization may overlap with some psychological disorders and others extend beyond what can reasonably be explained by that designation.

6.5 Degrees in Demonization

We have already noted some differences in the effects of demonization. However, a few observations are in order here.

It is evident, then, that all demonic invasion is demonization of whatever degree of mildness or severity. To call it "demon possession" rather than demonization is Biblically permissible, only insofar as the usage does not attempt to differentiate it from demonization in general or limit it to some cases (the milder forms) rather than all cases (including the more severe forms). While cases of severe demonization are indeed a far cry from very mild forms, they are nevertheless mere variations in degree of the same supernatural phenomenon. Both involve demonic invasion and both involve a degree of Satanic control.

Why would there be varying degrees of effects in demonization?

The varying degrees of effects in demonization are due to:

1. The degree of wickedness in the character of the demons, as Jesus noted (Matthew 12:44-45).
   
   

2. The number of demons inhabiting. This could result in more control and possibly more violent manifestations. Consider the case of Legion's effect on the Gadarene (Luke 8:30).
   
   

3. The rank of the inhabiting demons may contribute. The higher ranks exercise more control (See Chapter 23 for ranks of angels.).

We cannot deduce from the Biblical examples, though sufficient to evidence the reality of demonization, that we have seen all the symptoms that demonization may produce. Many were oppressed by inhabiting spirits. We are given the ones with notable manifestations so that we can see that Christ performed miraculous deliverances which could not be denied. Some cases may be more unnoticed and perhaps even unknown for some time to the person demonized.

6.6 Continuation of Demon Possession

The Biblical phenomenon of demon possession continued through the days of the early church, was cited at various points in church history, and continues today in many regions.

6.6.1 In the days of Christ

During Christ's public ministry there broke out an unusual display of demonism. The synoptic gospels recount many stories of Christ delivering men, women, and children from possession by unclean spirits. The gospel of Mark, for instance, frequently shows His power as the Servant of God over these evil forces
(Mark 1:23-27, 32-34, 39; 3:11-12; 5:1-20; 7:25-30; 9:17-29, 38). Christ also delegated power over demons to the twelve (Matthew 10:1; Mark 3:14-15) and to the seventy (Luke 10:1, 17).

6.6.2 In the days of the apostles and early church

Cases of demon possession and expulsion continued through the apostles and evangelists in the narrative of Acts (5:16; 8:7; 16:16-18; 19:13-19). Casting out demons in Jesus' name became a sign of apostolic authority and of the genuineness of the gospel they preached.

6.6.3 In the annals of church history

References to demon possession can be found in some of the early church Fathers and writings. "The Shepherd of Hermas" treats demon possession. Justin Martyr and Tertullian show acquaintance with the phenomenon. Oesterreich believes that much of so-called demon possession can be explained in terms of psychology and sociology, something like a social hysterical neurosis, yet his work testifies to genuine examples of demon possession with examples taken from all ages and many countries. His findings support the fact that the symptoms of possession follow from Christ's time to the present.

6.6.4 In the present day

Nevius, missionary to China in the last half of the nine-teenth century, was forced to recognize the reality of demon possession in modern pagan China. The cases he presents bear many parallels with what we have seen of demon possession in the New Testament. Unger cites several sources documenting the continuance of demon possession at the present time. He claims that it manifests itself more noticeably where Christianity has not penetrated and affected society very much. Unger's later book, What Demons Can Do to Saints, presents several modern-day cases. In C. Fred Dickason's book Demon Possession and the Christian, several recent cases are described by various counselors. He estimates that in the last twenty-five years he has personally counseled more than five hundred demonized persons.

6.7 Summary

The Bible certifies demon possession as a reality, not just superstitious misconception. The Scripture's terms, the Savior's own description, and the testimony of the apostles and Christian workers support this. Possession is marked by a drastic change of personality and certain other well-defined characteristics - a demonic syndrome, obvious in Scripture and in case studies today.

7. WHETHER OR NOT A GENUINE CHRISTIAN CAN BE POSSESSED BY DEMONS?

Can a genuine Christian be possessed by demons? Bible scholars differ on this question. Here we will present three different considerations:

1. Biblical considerations;

2. doctrinal considerations; and

3. experiential considerations.

7.1 Biblical Considerations

Verses cited to support the view that believers can be possessed by demons are usually these:

1. 1 Samuel 16:13-14;

2. Luke 13:11-16;

3. 1 Corinthians 5:5; 2 Corinthians 11:14; 12:7; and

4. Acts 5:3.

But when these verses examined they do not prove that believers can be demon-possessed. Perhaps the question should be restated. Instead of asking whether a believer can be demon-possessed, we should ask whether or not Satan or demons can work from within a believer as well as from outside.

7.1.1 1 Samuel 16:13-14

The reference in 1 Samuel says that an evil spirit tormented Saul, but the base of operation is not stated. Nor do we know definitely Saul's spiritual condition before God.

7.1.2 Luke 13:11-16

Luke attributes the woman's deformity to a demon, and the Lord calls her "a daughter of Abraham." Some understand this to be a clear case of a demon working within a believer. However, it is unclear whether "daughter of Abraham" indicated a believer or only that she was one of God's chosen people, Israel. Clearly she was not a Christian in the post-Pentecost sense of the word.

7.1.3 1 Corinthians 5:5; 2 Corinthians 11:14; 12:7

The punishment on the sinning brother in 1 Corinthians 5 involved delivering him over to Satan (see also 1 Timothy 1:20). But whether this meant that Satan and or demons would work from within his life or simply that he was now being put out of the fellowship and protection of the church into the domain of Satan, the world, is debatable. The "different spirit" of 2 Corinthians 11:4 is not a demon any more than "another Jesus" in the verse is. It is another gospel which brings bondage. The base of operation of the messenger of Satan (a demon) which God sent to afflict Paul is unstated in 12:7. Though the result was a thorn in the flesh, this did not mean that the demon had to reside in Paul.

7.1.4 Acts 5:3

Acts 5:3 clearly states that Satan filled the heart of Ananias to cause him to lie to the Spirit. The word "fill" is the same as used in Ephesians 5:18 of the filling of the Spirit. Since there is no reason not to believe that Ananias was a believer, here is a clear statement that Satan did fill the heart of a believer. Nothing is said about demons here, though presumably if Satan filled his heart, demons could have also.

How can this evidence be evaluated?

A believer may be delivered to Satan for the destruction of the flesh, the spirit will be saved in the Day of the Lord Jesus (1 Corinthians 5:5). Whatever Satan or demons can do to a believer, and whether from without or within as their base of operation, their control cannot permanent and eternal. John clearly declares that the evil one cannot "touch" the one who is born of God (1 John 5:18). The word "touch" here means holding on to someone. Satan can never hang on to the believer with the purpose of harming him, for that believer belongs eternally and irrevocably to God. Satan (or demons) may afflict and even control for a time, but never permanently or eternally.

7.1.5 Conclusion

The Biblical evidence is not conclusive. There is no direct statement on the matter, and interpretations of relevant data vary.

7.2 Doctrinal Considerations

From the doctrinal point of view, there seem to be three main considerations:

1. personal indwelling of the Holy Spirit;

2. spatial limitation; and

3. personal identity with Christ.

7.2.1 Personal indwelling of the Holy Spirit

Unger previously said, "To demon possession, only unbelievers are exposed." In this he argued from the assumption that an evil spirit could not indwell the redeemed body together with the Holy Spirit. Later, on the basis of the claims of many missionaries all over the world, he modified his opinions to allow that in certain cases a true believer may become possessed or repossessed, particularly in idolatrous cultures.

How shall we evaluate the argument against possession from the indwelling of the Holy Spirit?

It is true that every genuine Christian is indwelt with the Holy Spirit (Romans 8:9; 1 Corinthians 6:19-20). But to say that His presence excludes the presence of any evil within the believer is to forget that the sin nature, an entrenched evil, remains in the believer (Romans 7:15-24) and the Holy Spirit's presence is required to control it (Galatians 5:16-17). If one argues that the sin nature has been judged (Romans 6:6), he must remember that Satan and demons were also judged by the same instrument, the Cross of Christ (John 12:31; Colossians 2:15). Victory over the influence of the sin nature results not from the mere presence of the Spirit, but from His control in filling (Romans 8:4; Galatians 5:16-17; Ephesians 5:18). This involves a willful yielding on the believer's part (Romans 6:11-14; Galatians 5:16, 25).

7.2.2 Spatial limitation

Some say that there is not room for both the Holy Spirit and a demon, appealing to spatial limitation. Spatial considerations do not affect the matter. The omnipresent Holy Spirit can in His total person indwell each believer despite our limited bodies. Furthermore, a legion of demons may dwell in one person (Mark 5:9). Space would not crowd out the possibility of the Holy Spirit and a demon residing in the same body.

7.2.3 Personal identity with Christ

Some argue that one who is "in Christ" eternally and unforfeitably and who is Christ's own possession cannot fall to demon possession. We agree that genuine children of God stand forever secure in their Salvation. They will without a single failure arrive in glory (Romans 5:1-10; Ephesians 1:4, 13-14; 4:30). No demonic force, no creature is able to separate such a one from the love of God and the life of the Savior (Romans 8:38-39). To this end the Savior prayed and was heard (John 17:15, 24).

However, the question is, Can demons temporarily inhabit and control the believer?

If sin can control and dominate the believer's practice so as to cause carnality, defection, and chastisement unto death (1 Corinthians 3:1-4; 5:1-5; 1 Timothy 1:19-20), then position in Christ does not guarantee spiritual living. Again it is a matter of the control to which the believer yields - to sin or to the Savior (Romans 6:16). It is possible for a weak or ignorant believer to trifle in the occult or to return to pagan practices associated with Satan.

7.2.4 Conclusion

The arguments from the Holy Spirit's presence or the Savior's property do not shut out the possibility of a genuine believer being possessed.

7.3 Experiential Considerations

We do not base doctrine on experience. For this, Scripture is sufficient (2 Timothy 3:16-17). But where Scripture is not decisive, we may gain insight from experience, keeping aware of possibilities of misinformation, lack of information, and misinterpretation of evidence. With this in mind, we yet recognize that evidence from mission fields and clinical counseling seems to say that a genuine Christian may, under unusual circumstances, become possessed or repossessed.

7.3.1 Evidence from mission fields and clinical counseling

From C. Fred Dickason's interviews with those who have carefully and Biblically treated the demon possessed, he conclude that, under unusual circumstances, genuine Christians may become possessed at least to some degree, even to the point where they speak with strange voices or in foreign languages.

The popular author Hal Lindsey holds that a Christian rarely has the same degree of complete subjugation as a non-believer. He adds, "However, I've talked to many missionaries who have had to deal with these things personally, and I must say that it seems to be possible for a Christian to have a certain degree of demon possession." He refers also to an example of demon possession of an unquestionable believer. Dick Hillis of Overseas Crusades reported that a Chinese man, an elder in the church, became so possessed that his personality changed, his language became vile, his strength greatly increased, and he spoke in a strange voice with which Hillis conversed as with a demon.

Koch in his book (Kurt E. Koch, Occult Bondage and Deliverance, Grand Rapids: Kregel, 1970) cites several examples, including the case of a missionary who was himself possessed and changed his concept on the matter. He suggests an example of what type of unusual circumstances must pertain for a Christian to be possessed. In the Philippines, a boy had been a Christian for about one year. As Dr. Koch prayed with him, "a rough voice called out of him, 'He belongs to us. His whole family has belonged to us for more than 300 years ... His ancestors have subscribed themselves to us. He is ours by right.' The conversation revealed that the ancestors of this unhappy student had not only practiced sorcery, but some of them had even subscribed themselves to the devil with their own blood. This was the reason why, in spite of his conversion, the student had become possessed."

Koch is inclined to agree that it is possible, but he suggests points of consideration:

1. perhaps the person was not a genuine believer,

2. perhaps obsession or influence is confused with possession;

3. possibly God allows temporary possession for chastisement regarding a stubborn sin; and

4. he holds that believers are only temporarily possessed, whereas unbelievers can remain possessed.

7.3.2 Circumstances for a Christian to be possessed by demons

The circumstances for a Christian to be possessed by demons are as follows:

1. It is the result of persistence in rebellious and wicked works, such as pursuing occult practices or continuing in gross and vile lusts. Possession does not usually come in just one moment, but results from a course of pursuing sin and not responding to God's clear warnings through the Word, Christian counselors, or the Holy Spirit working in the conscience.
   
   

2. The ancestors of the Christian had subscribed themselves to the devil with their own blood. This was the reason why, in spite of his conversion, the Christian had become possessed.

7.3.3 Christian can help himself by turning from sin to Christ

In any case, a Christian does not need to continue under demon influence or control. He can help himself by turning from sin to Christ. Never does he become separated from God's family or the love in Christ, not even by his own life or demonic forces (John 17:15, 24; Romans 8:38-39).

If a person was possessed before conversion, and the demons linger on to claim the person, then renunciation of the devil and all his works, specific confession of known sins, and commitment to Christ as Lord can help solve the problem.

7.3.4 No Christian who is walking in fellowship with God can become demon possessed

We must make clear that no Christian who is walking in fellowship with God and obeying God's Word can become demon possessed. We have no fear of this, for if we walk in the Holy Spirit's control, neither the flesh nor demons can possess us or control us.

7.3.5 Warning

A word of warning is due here:

1. Some Christian counselors see demon influence or possession as the cause or possible cause behind every sin or sickness, physical or mental. They actively seek out "demons" in Christians, pursuing their "deliverance ministry." Remember, first, that the Bible distinguishes between the demonic and disease.
   
   

2. Satan would have us to over-estimate his power and activity and to become occupied with his power and influence, thus causing fear and imbalance in our thinking.
   
   

3. Sensitive souls cannot handle the uncertainty and fear created by such overemphasis.
   
   

4. Satan would love to divide churches over this issue, and overemphasis and radicalism contribute to this.
   
   

5. Satan would encourage pride in those who cast out demons. Jesus said not to rejoice in our power over demons, but in our relationship to Him (Luke 10:20). This relationship should be our joy and the main emphasis of our preaching. We must preach the whole Word in balanced fashion (Acts 20:20, 27; 2 Timothy 4:1-2).

7.4 Summary

Christians disagree on whether believers can be possessed, and Biblical evidence is inconclusive. Certain case studies seem to indicate that they can, under unusual circumstances, become or remain possessed after conversion. But there is a sure cure found in the deliverance that only Christ gives. Those in fellowship with Christ should not fear becoming possessed. The New Testament dispels the fears of demons from Christians while keeping them aware of the reality and power of demons.

8. CONQUEST OF DEMON POSSESSION

There is a cure for demon possession. No one, especially a Christian, need remain in that condition. There is help in Christ and in Christian counselors.

8.1 Conquest in Christ

Christ conquest demons in the following ways:

1. In His career. Christ released those possessed by casting out the demons in His own power, a public display of His authority over the spirit world (Matthew 8:16, 32; 9:33; and particularly Matthew 12:28; Mark 1:27). The cure was instantaneous and lasting (Mark 5:15).
   
   

2. In His commission. Christ gave to His disciples authority over demons (Matthew 10:1; Mark 3:14-15). When the seventy returned with reports that even the demons were subject to them in Christ's name, the Lord connected this to the defeat of Satan, the enemy (Luke 10:17-20).
   
   

3. In His Cross. Christ judged Satan and demonic forces in the judgment of the Cross (John 12:31-33; 16:11). His death for man's sin delivered men who were once bondslaves to Satan and his demons (Hebrews 2:14-15). By the Cross, Christ disarmed or stripped them of their spoil, making a public display of them (Colossians 2:14-15). The resurrected Savior stands exalted over them (1 Peter 3:22), and they are subject to His name (Philippians 2:9-11).

Christ stands victor over Satan and demons and is the deliverer of those who trust Him. Only by coming to Christ are men freed.

8.2 Conquest by Christians

Christ promised that the authorities of the unseen world would not be able to resist those who follow Him (Matthew 16:18). Christians who are qualified may help others find release from demon powers. Christians can conquest demons by Christ's power and Biblical principles:

8.2.1 By Christ's power

Just as the Lord granted power to His own to cast out demons in His day on earth, so today genuine followers may do the same (Matthew 10:1). The apostles and their followers cast out demons in their day (Acts 5:16; 16:16-18), and Paul states that Christians have all they need to wage warfare against Satan (Ephesians 6:10-18). Though we have no resources of our own, we have all we need in Christ by virtue of our union with Him (Colossians 2:9-15). It should be carefully noted that casting out demons is not a spiritual gift nor the peculiar ability of a few Spirit-filled believers. We need not live in terror of Satan or demonic power as if Christ had not defeated them and as if they were not subject to Him and to us as we abide in Him. Where there is need for deliverance, the church of the Lord Jesus Christ must appropriate His promise and do His works (Matthew 16:18).

8.2.2 By Biblical principles

The Biblical principles are as follows:

1. diagnosis;

2. prayer for deliverance;

3. to order the demon to name himself or to discover if there are more than one present; and

4. direct command to the demon resident in the possessed to depart.

8.2.2.1 Diagnosis

First there must be diagnosis. Not every suspected case is in reality demon possession. Extreme caution must be used here, because the suggestion of demon power can further complicate the plight of one mentally or emotionally disturbed. But, if it becomes transparently clear that the demonic is present, then the person concerned must be told quite definitely, but in love, that Satan has bound him to himself. Any resulting shock will only have a wholesome effect in the end. The patient must be made to realize who the enemy of his soul really. This seems to agree with the Biblical example of Peter dealing with Simon, the magician, who continued under some Satanic delusion (Acts 8:9-24). It also fits Paul's treatment of the slave girl in Philippi (Acts 16:16-18). The Christian should pray for similar discernment.

8.2.2.2 Prayer for deliverance

Following proper diagnosis, there is deliverance. The believer must be armed with prayer, not just at the moment, but as a habit of life. However, there usually must be specific prayer. Jesus prescribed prayer for deliverance (Mark 9:29). Lack of prayer may exhibit lack of faith (Matthew 17:18-20). The prayer may best be corporate to enter into the special promise of Christ about two or more agreeing in prayer (Matthew 18:19-20).

8.2.2.3 To order the demon to name himself or to discover if there are more than one present

It might be necessary to order the demon to name himself or to discover if there are more than one present (Mark 5:9). This step is to make sure that we would completely expel all demons resident in the possessed.

8.2.2.4 Direct command to the demon resident in the possessed to depart

Deliverance demands a direct command to the demon resident in the possessed. The Lord Jesus and the apostle Paul both spoke to demons directly (Matthew 8:32; Mark 5:8; Acts 16:18). They commanded them to depart, and the demons had to obey the authority of Christ. There must be a firm stand in the power of Christ (Ephesians 6:10-12).

8.3 Qualification for the Counselor

Though exorcism is not a special spiritual gift, nevertheless there are certain qualifications that are preferable, including:

1. spiritual;

2. Scriptural; and

3. special.

8.3.1 Spiritual

The counselor must be born of the Holy Spirit by trusting Christ, having the assurance of his right standing before God (John 1:12-13; 1 John 5:4-5, 18). He must have dedicated his life to God so that he does not participate in Satan's sin of independence (Romans 12:1-2). Only in this way can he resist the devil (James 4:6-8). He must allow the Holy Spirit of God to control his life (Galatians 5:16-18, 25; Ephesians 5:18). Only in this way can he know God's power operating in his life to live for Christ and to help others.

8.3.2 Scriptural

The counselor must know God's Word. He must know what it says about the enemy, Satan, and the demons, their power and methods (2 Corinthians 2:11; 11:14). He must know God's armor and how to use it (Ephesians 6:10-18). He must know of Christ's victory over Satan and be convinced of his position of power in Christ (Colossians 2:15). He should be acquainted with the Biblical accounts of Christ and the apostles in their dealings with demons.

8.3.3 Special

If possible, the counselor should have some medical qualifications and psychological training. Correct diagnosis is highly important, and distinction between disease and the demonic must be made. A mature Christian with experience in dealing with the demonic is preferred. There are definite symptoms of demonic possession, but discernment is essential. The wise counselor will seek advice and confer with other counselors for the oppressed when in doubt.

8.4 Summary

The healing of the demon-possessed is an essential part of the record in the Synopt[ics], and Acts. The crucial thing is that demons are expelled by a word of command issued in the power of God and not by the invocation of a superior but essentially similar spirit, nor by the use of material media. Christ defeated Satan through His death and resurrection, and He grants to believers power and wisdom to continue His work of destroying the works of the devil (Romans 16:20; 1 John 3:8; Revelation 12:11).

(Note: Read the course, Exorcism, for further information in this topic.)

9. DISTRACTIONS BY DEMONS - THE OCCULT

One of the outstanding marks of this age is a great and increasing attraction to occult practices. Many New Age leaders have introduced old occult practices under new, sometimes labeled "scientific," guises. Their mystical, magical, somewhat humanistic worldview is promoted as tapping our innate potential or realizing our "essential godhood." Many forms of occult sciences and practices have invaded our spiritually impoverished society offering a new view and new hope for those tired of the limitations and disappointments of humanistic materialism. Let's look at general definitions and characteristics, point out the source and effects of occultism, and set forth a plan of deliverance for those in bondage.

9.1 Definition of the Occult

9.1.1 Designation

The term occult derives from the Latin occultus, a form of the verb occulere, to cover up, hide. It means hidden, secret, dark, mysterious, concealed. It is used to describe phenomena which transcend or seem to transcend man's senses or realm of natural experience. It is applied to the occult arts or sciences.

9.1.2 Description

Occultism as a part of folklore has been practiced for thousands of years. Scholars divide the occult into three main categories:

1. divination;

2. magic; and

3. spiritism.

9.1.2.1 Divination

From Latin, divinare, to foresee, divination refers to foretelling the future. It includes two divisions:

1. artificial or augural divination, interpreting signs or omens under indirect demonic control; and

2. inspirational divination, using a demon-controlled medium to forecast what he sees.

The forms noted in the Bible are varied. These include:

1. rhabdomancy, the throwing of sticks or arrows into the air (Ezekiel 21:21; cf. Hosea 4:12);

2. hepatoscopy, examination of the liver or other organs of an animal (Ezekiel 21:21);

3. teraphim, images used for divination (2 Kings 23:24; Ezekiel 21:21; Zechariah 10:2);

4. hydromancy, divination with water, done either by noting the reflections or by inducing a trance (Genesis 44:5, 15);

5. necromancy, communication with the dead (Deuteronomy 18:11; 1 Samuel 28:8; 2 Kings 21:6; condemned, Leviticus 19:31; 20:6; Isaiah 8:19-20); and

6. astrology, reading the stars and coming to conclusions on the basis of their positions and relations to each other, which was pronounced vain in Isaiah 47:13 and Jeremiah 10:2.

In its present forms, divination includes:

1. astrology;

2. cartomancy;

3. palmistry;

4. divining rod and pendulum;

5. psychometry;

6. dreams and visions; and

7. Ouija boards, crystal balls, and water dowsing.

Astrology is an ancient art or pseudoscience which claims to foretell events on earth by interpretation of the relative positions of the sun, moon, planets, and constellations. It claims to predict human character and fate. Actually, it invites the intervention of demons because it originated in star worship and seeks secret knowledge in opposition to God's will and God's Word. Scripture specifically forbids such and prescribes the death penalty for one guilty of such evil (Deuteronomy 17:1-7; Isaiah 47:13-14; Jeremiah 10:2).

Cartomancy is the art of forecasting by the laying of cards whose faces and relationships have certain meanings. Tarot cards would fall in this category. The same condemnation applies to this as to astrology.

Palmistry seeks to tell the future through interpreting the lines, elevations, and depressions in a person's palm. It is some what related to astrology.

The divining rod and pendulum are used on location or on a chart or map to locate unseen objects, such as deposits of oil or water. They may also be used to diagnose illness in the human body.

Psychometry is a type of clairvoyance that can identify some thing about a person through some object he wore or used. The clairvoyant claims he can detect such things as character or location by sensing impressions emanating from the person.

Dreams and visions, though used in Biblical times (note Genesis 28:12-15; Isaiah 6:1-11; Daniel 7-12; Zechariah 1-6), are part of the occult experience. Prognostication in any form is highly suspect.

The Bible prohibits divination in any form (Deuteronomy 18:10-11). Fortune-tellers were to be put to death in Israel. God warned, "For thus says the Lord of hosts, the God of Israel, 'Do not let your prophets who are in your midst and your diviners deceive you, and do not listen to the dreams which they dream. For they prophesy falsely to you in My name"' (Jeremiah 29:8-9). The Bible sees divination as open to demon influence and producing spiritual degradation. So the Bible consistently condemns it (Leviticus 19:31; 20:6, 27; Isaiah 44:24-25; Ezekiel 21:21; Hosea 4:12; Amos 5:25-26; Zechariah 10:2; Acts 7:41-43; 16:16-18; Galatians 5:20).

9.1.2.2 Magic

Magic seeks accomplishment of results beyond human power by recourse to superhuman spirit agencies, such as Satan and demons. Divination taps secret knowledge, whereas magic taps secret power. The magician or sorcerer seeks to affect circumstances by trying to compel a god, demon, or spirit to work for him; or he follows a pattern of occult practices to bend psychic forces to his will. Magic includes the healing and inflicting of diseases, love and hate magic, curses, fertility charms, persecution and defense magic, banning and loosing, and death magic.

The Bible recognizes the reality of magic and attributes it to Satanic and demonic forces. Pharaoh's magicians performed supernatural feats (2 Timothy 3:8) in opposing Moses' miracles (Exodus 7-11). Their power was limited by God, however. The magicians of Daniel's day had obvious occult powers (Daniel 1:20; 2:2, 27; 4:7), but Daniel's God-given wisdom surpassed them (Daniel 1:20; 4:9; 5:11). Jesus acknowledged that miraculous works might be done by those whom He never knew as His own (Matthew 7:22-23).

The apostles recognized the evil of magic and dealt severely with the magicians Simon and Elymas (Acts 8:9-24; 13:4-12). Paul encouraged those who practiced magic to bring their books and magic items for burning (Acts 19:18-19). They considered this clean break necessary to stand against evil supernaturalism.

The Antichrist who precedes Christ's coming will do lying miracles (2 Thessalonians 2:9), and so will his religious supporter (Revelation 13:11-15). In fact, many may have the ability to show great signs and wonders (Matthew 24:24). Unrepentant magicians during the Great Tribulation are classified with murderers and immoral persons (Revelation 9:21). Magicians (sorcerers) will have their part for eternity in the lake of fire (Revelation 21:8; 22:15).

All magic of supernatural origin (not mere sleight of hand) is anti-Christ and demonic, even the practices that call on the name of Christ and the Trinity - one way to take the name of the Lord in vain.

9.1.2.3 Spiritism

Some are persuaded that certain mediums can make contact with the spirits of deceased humans. From this they receive comfort and revelation. It results in pride, deception, and bondage to occult powers. Consulting with those who had familiar spirits or with wizards was banned in Israel (Leviticus 19:31; Deuteronomy 18:10-11). Severe penalties were attached to guilty persons (Leviticus 20:6, 27).

The term "familiar spirit" or "familiar" refers to the alleged spirit of a deceased person, as a servant or part of the family, and so acquainted with the person calling him up. It is a knowledgeable spirit who can imitate or impersonate him, deceiving the one desiring to communicate with the dead.

King Saul, even though he had put away familiar spirits and wizards from the land (1 Samuel 28:3, 9), sought to contact Samuel through the witch of Endor. For this sin, along with other rebellion, he died (1 Chronicles 10:13-14). The unusual case of Samuel returning to speak judgment to Saul stands as God's expose of spiritism as a fraud and as a sign of His unequivocal condemnation of all traffic in occultism and His sure punishment of all who break His divinely ordained laws in having recourse to it. We may explain the incident of Samuel's appearance as the intervention of God allowing Samuel to appear pronounce judgment on Saul. The medium was terrified in surprise when Samuel actually appeared, not in body, but in spirit representation by God's special power and permission. The rebuke to Saul and his death as predicted by Samuel were evidences of God's intervention.

Spiritistic phenomena may be divided into the following categories:

1. physical phenomena (levitations, apports, and telekineses);

2. psychic phenomena (spiritistic visions, automatic writing, speaking in a trance, materializations, table lifting, tumbler moving, excursions of the psyche);

3. metaphysical phenomena (apparitions, ghosts);

4. magic phenomena (magic persecution, magic defense); and

5. cultic phenomena (spiritistic cults, spiritism among Christians).

Those who seek contact with angels for guidance, secret information, and healing are involved in a form of spiritism. These angels are considered to take the place of God as minor deities. Colossians 2:18-19 warns against seeking the favor of angels or intermediate beings. Those who promote seeking contact with angels are defrauding their followers.

The dynamic behind these phenomena is demonic. Demons with their great power and intelligence accomplish many sense-defying effects. Behind the supposed communication with the dead are deceiving spirits who through the mediums under their control impersonate the dead. Through their large number and pooling of their great intelligence they may supply much information, even detailed personal matters; for they have long been observers of the human scene.

Christians who attend experiment with spiritism expose themselves to demonic oppression and become disinterested or opposed to God's Word and work. Christians should recognize that departed spirits do not rise and praise God (Psalm 88:10). Jesus said the Scriptures are to be trusted and would not allow the dead to return, for there is a great gulf fixed that precludes the dead returning (Luke 16:22-31, particularly vv. 26, 29, 31).

9.2 Display of the Occult

9.2.1 Its popularity

The occult has enjoyed a history of popularity among pagans for centuries. But recently a boom of interest has descended on modern countries. The new witchcraft, the romanticizing of Satan, the rise of astrology to new heights in the use of the computer, television and movie programming, New Age books, holistic medicine, and the seeking of angels or spirit guides all witness to the rise of occultism. Unbelievers have little discernment, if any; and Christians are often caught up in the deception by Satan due to their ignorance.

In some modern countries we have seen the invasion of the occult through interest in foreign religions, the immigration of idolatrous peoples, the turn to the ancient wisdom and healing arts of the East. Even medical doctors are using occult or psychic means of diagnosis and healing.

9.2.2 Its promotion

Why the popularity? Why do several million Germans subscribe to some form of the occult? Why do some experts estimate as many as two hundred thousand witches in America?

There are several reasons:

1. man's sense of personal inadequacy - he needs outside help in this complex and confusing world;

2. the impersonalization of society that treats man as a number on a list to be used and discarded;

3. the inadequacy of science to contribute to the real meaning and purpose of life with personal dimensions; and

4. the bankruptcy of religion that has no answer, no absolutes, no dynamic.

So men have turned to the mystical to peer into the depths of their personality in self-contemplation. They have taken the "leap upstairs" to fill in the God-dimension with the supernatural and the occult. The craze for the occult may be analyzed as a retreat to nature or the rise of a counter-religion. Man wants not to be isolated from meaning and power, but to be at one with the universe about him, tapping its sources for the meaning and power he needs for self-assertion and gratification.

This is the essence of the New Age movement that views God as boundless energy waiting to be tapped. Instead of viewing God as a person separate from and above His universe (transcendent) and yet present in His universe (immanent), they view their god as human potential. We are all sleeping gods, they say; and we need to shake off our ignorance and tap the rich resources within our very beings. When we all do this, society and the whole world will experience healing, power, and fulfillment.

9.3 Derivation of the Occult

9.3.1 Pagan

Occultism is not new. Archaeological discoveries from Sumeria and Babylon, the earliest of civilizations, display the occult practices of that day. Egyptian, Chaldean, Greek, and Roman antiquity are rich in demonic phenomena. The great ethnic religions of India, China, and Japan as well as the animism of Africa, South America, and many islands abound with occultism and demonism. History pictures demon-controlled religions clashing with the Hebrew faith and later with Christianity. Degenerating from monotheism, men took to idolatry and attendant occult practices (Romans 1:21-32). By Abraham's time, men had sunk to crass polytheism influenced by evil spirits.

9.3.2 Satanic

The original source of all false religions is Satan. He sought to replace God (Isaiah 14:12-17; Ezekiel 28:12-20). He is a liar from the beginning and is the father of lies (John 8:44). He and his demon-angels actively promote occultism, promoting interest in the supernatural and providing its dynamic that enslaves men (1 Timothy 4:1-2; 1 John 4:1-4; Revelation 13:11-18).

Satan promoted occult-type interest to Adam and Eve, tempting them with knowledge and power beyond what God had provided and revealed (Genesis 3:1-5). He cast doubt on God's Word, denied God's Word, questioned God's goodness and restrictions, and promoted looking into forbidden things. When man succumbed to Satan, he was immediately brought into the bondage of sin and darkness (Genesis 3:6-7). Man was estranged from God and cursed because of rebellion (Genesis 3:8-19).

Today Satan's lie system promotes Satan in place of God (Isaiah 14:14). His demons would replace God's angels (Revelation 12:7). He rules over a kingdom of men and angels (Ephesians 2:1-2; 6:10-12). Satan preaches a message of "deliverance" through false prophets (1 John 4:1-4). His workers perform lying miracles (Exodus 7:11; 2 Thessalonians 2:9). They speak in tongues, heal, and predict the future. Antichrist would replace Christ, and Satan receives worship directed to him (2 Thessalonians 2:3-10). Satan's counterfeit system is at work.

9.3.3 Fraud

Not all occultism is genuinely Satanic. Human greed and self-seeking account for much of it. Perhaps as much as 90 % of all fortune-telling is faked by frauds and swindlers. A Christian psychologist once said that 60 % of the inmates of his psychiatric clinic were not so much suffering from mental illness as from occult subjection or even demonization.

9.4 Domination by the Occult

The forms of bondage introduced by following the occult vary in extent and effect. Slavery must follow sin (John 8:34; Romans 6:16).

9.4.1 Extent

Oppression is falling into three categories:

1. simple subjection, which can often pass unnoticed by the subject;

2. oppression, in which the subject is frequently harassed, usually externally; and

3. demonization, the invasion and attempted control of mind and/or body by inhabiting demons.

9.4.2 Effect

There are sinister results from practicing the occult, whether in seriousness or in fun:

1. Christian faith and growth is prevented; some find it difficult to trust Christ.

2. Subjects change in character, becoming ill-tempered, moody, hard-hearted, extreme.

3. Mental and emotional disturbances such as depression, neuroses, oppression, suicidal thoughts occur.

4. Tendencies toward mental or emotional illness are frequent.

5. Mediumistic abilities opposed to the Holy Spirit develop.

We must not assume that the first four effects are immediately to be identified as stemming from demonic influences. They may be purely natural illness or human faults.

9.4.3 Cause

How are men brought under domination by the occult? Bondage may result from any of three sources:

1. inheritance;

2. experimentation; and

3. transference.

9.4.3.1 Inheritance

Bondage or mediumistic abilities are not genetically transferred. However, if the parents back to the third or fourth generation were involved in the occult or had mediumistic abilities, subjection to demonic influence may result as a judgment from God, according to the Second Commandment, as He visits the iniquity of the fathers upon the third and fourth generations (Exodus 20:4-6). The connection of demons to the idolatry forbidden in the commandment makes this a likely cause of much occult bondage.

9.4.3.2 Experimentation

Personal dabbling with occult practices, such as experimenting with rod and pendulum, water dowsing, Ouija boards, magic spells, and card laying may lead to becoming mediumistic. Submitting to occult healings, hypnotism, or using transcendental meditation, water witching, fantasy games, etc., may also lead to bondage or oppression. Martial arts, invented by priests from the Hindu worldview of spiritual pantheism that includes meditation, diet, special breathing, and the control of Chi (inner energy flowing through the body from the world energy) has caused demonic oppression in some practitioners. These types of activity provide an open avenue for demonic powers to influence and invade the life of the one who rebels against the clear command of God to avoid occultism. God warns even believers, lest we provoke the Lord to jealousy in sharing with demons, and He chastens us. As wise men and women, we are to flee idolatry (1 Corinthians 10:14-22).

9.4.3.3 Transference

Close contact with a person with occult or mediumistic powers may transfer those powers to the other person. Illicit sex, the laying on of hands, the holding of hands, or the treatment by a mediumistic person of a seeker or a patient may be enough to bring him into bondage and delusion. The so-called gift of tongues or the gift of healing may be transferred by occult means. Supernatural abilities and personal joy may result, but so do deception, bondage, and psychological disturbance. It is a tragedy when a Christian who has acquired mediumistic abilities through one of these three means assumes that they are gifts of the Holy Spirit. Satan is the great counterfeiter (2 Corinthians 11:13-15).

9.5 Deliverance from the Occult

Since the occult deals with error and darkness, the remedy to its oppression and bondage lies in the truth and light in Christ. Whether human ignorance and superstition or actual demonic influence and power, relief from slavery comes from the person of God's Son and through the principles of God's Scriptures.

9.5.1 Responsibility of the church

The church of Christ has weapons of warfare that are divine ly powerful for the destruction of fortresses (2 Corinthians 10:3-5). She has the whole armor of God for defense against evil powers (Ephesians 6:10-20). She possesses the promise of her Head that the authorities of the unseen world will not prevail against her (Matthew 16:18). She must, then, actively oppose Satan and the occult in the following ways:

1. to expose the demonic; and

2. to exercise the ministry.

9.5.1.1 To expose the demonic

Christians must not dismiss the demonic as superstition, but recognize the reality and activity of Satan and his hosts in opposing God, the church, and the gospel. Pastors must preach the whole counsel of God in the face of apostasy (2 Timothy 4:1-4). They must point out the error of the occult as a doctrine of demons if they would be good servants of Christ (1 Timothy 4:1-6). Christians are not to participate in the unfruitful deeds of darkness, nor remain neutral, but rather expose them (Ephesians 5:11). Furthermore, the church must preach Christ as the Deliverer from darkness and bondage to Satan (Luke 4:18-19; Colossians 2:15; Hebrews 2:14-15) and exhort and warn men to turn to Him in faith and submission (John 16:7-11).

9.5.1.2 To exercise the ministry

The church is, through the authority of Christ, an instrument of deliverance to turn men from darkness to light and from the power of Satan to the kingdom of Christ (Acts 26:18).

We are to test the spirits and their teaching, whether they are of God (1 John 4:1-3). The basis for testing is God's Word (Isaiah 8:20). Christians should pray for discernment in recognizing error and in applying Scriptural truth.

We are to teach the saints in the full-orbed life of the Holy Spirit in Christ so that they may know fulfillment and satisfaction and not seek after illegitimate spiritual experiences. Teaching involves warning against error and rebellion in the occult, and it involves positive answers in doctrine and in a method of deliverance.

We are to train the specialists who can exercise their spiritual gifts of pastoring and teaching in counseling those oppressed by Satan and the occult. Freeing men from occult bondage and delivering from demon possession are not special spiritual gifts, but trained persons acquainted with Scriptural principles and psychological practices may be more effective. Here we need mature and balanced men and women.

We are to treat the slaves of occultism. We cannot shun them, but we must minister to them in Christian love and spiritual power. We must let the oppressed go free. There is no place for fear or unbelieving hesitation. We must - with intelligent caution, loving consideration, and genuine dedication to God - fulfill our calling. Our personnel and our program must be adjusted to include ministering to this ever-increasing malady in our society.

9.5.2 Responsibility of the chained

What must the person occultly oppressed do to receive deliverance?
Koch and Unger suggest the following basic elements:

1. receiving Christ;

2. confessing sins;

3. renouncing the devil and his works;

4. removing occult objects and connections;

5. resting in Christ and resisting the devil; and

6. submitting to Christ and cultivating spiritual life.

9.5.2.1 Receiving Christ

This must be the first step, because only in Christ is there the position and power for deliverance. There can be no co-operation with God against the evil forces unless there is a new capacity to co-operate through the new birth. This new position and new capacity comes from God when a person trusts Christ to save him from sin's guilt and power (John 3:3-7; Ephesians 1:18-21; Colossians 1:13; 2:15; 1 John 5:4-5, 18).

9.5.2.2 Confessing sins

Any personal involvement in the occult practices must be judged as rebellion against God and as a wretched sin of siding with Satan (1 Corinthians 11:31; 1 John 1:9). The sinfulness of family involvement, even back to great-grandparents, must be confessed (Exodus 20:3-5). This is siding with God against Satan.

9.5.2.3 Renouncing the devil and his works

An official repudiation of Satan and his claims on the oppressed may be necessary, especially if there was an agreement made with the devil. This may involve a command to Satan and the demons that they depart. This must be done in Christ's name and in dependence upon His power, just as did Christ and the apostles (Matthew 8:16; Acts 16:16-18). Renunciation at the time of baptism seemed to be a practice in the early church when many were involved in the occult. Satan may claim the right to continue his influence in a life once voluntarily given to him unless there is specific separation and command.

9.5.2.4 Removing occult objects and connections

For this step we have the Biblical example of godly kings destroying idols and their groves of worship (2 Chronicles 14:2-5; 23:16-17). Converts to Christ, among those who practiced magic, destroyed their occult books, and idol makers were losing business in Ephesus (Acts 19:17-20). Many objects of idolatrous worship or books of magic carry with them a secret ban or curses invoked in demonic power. The possession of such objects is an invitation for demonic powers to concentrate their efforts on the owners of the objects. Refusal to destroy them becomes a willful rebellion against God and opens the door for Satan's influence.

Mediumistic contacts and friendships should also be broken. One cannot continue to have fellowship with those who traffic with demons and expect to have fellowship with Christ and know His deliverance (1 Corinthians 10:20-22; 2 Corinthians 6:14-18; Ephesians 5:11).

9.5.2.5 Resting in Christ and resisting the devil

Christ promises forgiveness and deliverance to those who trust Him and call upon His name for deliverance in the occult. Confidence in our position and authority in Christ and in Christ's own concern and victory is essential (Colossians 1:13; 2:9-15; Hebrews 2:14-18). We are to take our stand against the devil in the will and power of God, and he will flee from us (James 4:7; 1 Peter 5:8-9).

9.5.2.6 Submitting to Christ and cultivating spiritual life

The mercies of Christ's deliverance from sin's condemnation and control encourage us to yield our total life to Him and follow His will in total (Romans 12:1-2). Submission to God is a prerequisite to victory over the devil (James 4:6-7). The new life in the Spirit demands a new walk in the Spirit (Galatians 5:25).

9.6 Summary

The occult is Satan's realm. When men seek secret power and knowledge through supernatural means, they open the door for demonic influence and control. Divination, magic, and spiritism are its three main divisions. The Bible clearly condemns any occult art or practice. It is a form of idolatry and apostasy. The extent of bondage it incurs varies, but the effect is always damaging to spiritual life, because it is anti-Christ. Men may enter its bondage by family involvement, personal experimentation, or transference. Deliverance is solely and surely found in Christ and His power and His provisions.

10. DEFEAT AND DESTINY OF SATAN AND DEMONS

Though they are formidable and cunning, Christ has defeated Satan and his hosts; and their doom is certain.

10.1 Their Defeat

The Lord Jesus, the Creator and Sovereign, will judge all creatures, including evil angels (John 5:22). He defeated Satan and his demons during His earthly life by invading Satan's territory and casting out demons from those possessed (Matthew 12:28-29). He anticipated the final defeat of Satan when His disciples returned with reports of demons being subject to them through Christ's power (Matthew 10:1, 17-20). But the cause of their defeat obviously centers in the death of the God-man. Why is this the case?

10.1.1 The Cross realized the purpose of God

God's great purpose is to glorify Himself. This is only right and necessary. God's grace and love are magnified in the gift of His Son as a sacrifice for human sin. Christ became human to offer Himself as a representative and substitutionary sacrifice for sin (Galatians 4:4-5; Hebrews 2:9-10; 10:4-7). All along the line, Satan opposed God's purpose in His program of self-glorification and Salvation of sinners. But the Cross finished the work for which Christ was sent (John 6:38; 12:23-27; 17:4-5; 19:30). In the accomplishment of the death of the Son of God, Satan was defeated. Perhaps this is what Jesus meant when in referring to His coming death He said, "Now the ruler of this world shall be cast out" (12:31). Satan had desired to ascend to heaven and to be like God. Now by the Cross he is cast out and his purpose defeated.

10.1.2 The Cross released the prisoners of Satan

"The Son of God appeared for this purpose, that He might destroy the works of the devil" (1 John 3:8). Satan's work was to involve man in sin so as to captivate him in sin (John 8:34, 41, 44; Ephesians 2:1-3; 1 John 3:10). Christ came to release Satan's prisoners (Luke 4:18-19). By His death Christ paid the price a righteous God required for releasing men from sin and Satan, and so broke Satan's power that operates in the realm of death (Hebrews 2:14). He delivers those who trust Him from the fear of death and from slavery (v. 15). By His incarnation and death as genuine man, the God-man led those once captive to Satan now captive to Himself (Ephesians 4:8-10), translated them from the dominion of darkness to the kingdom of light in God's Son (Acts 26:18; Colossians 1:13), and will one day lead them to glory as the Captain of our Salvation (Hebrews 2:10).

10.1.3 The Cross routed the powers of evil

Colossians warns against legalism and mysticism in which there was a worship of angels (Colossians 2:8, 16-23). The error probably was incipient gnosticism. Paul reminds believers that they are complete in Christ who is completely God as well as man (vv. 9-10). He is the Head of all angelic rule and authority. He not only delivered believers from spiritual death and condemnation from the law (vv. 11-14), but He "disarmed the rulers and authorities" (v. 15). This probably refers to a judgment that disarms the enemy of position and power. The Cross of Christ disarmed the flesh's control of the body (Romans 6:1-10; Colossians 2:11-12). The Cross also disarmed demonic control of the believer in Christ. When Christ had stripped evil forces of their power, "He made a public display of them, having triumphed over them" (Colossians 2:15). Not only does the Cross cancel man's debt to God, but through it the powers that held men captive are themselves openly defeated and led in His triumphal march. Christ thoroughly routed and publicly embarrassed Satan and demons so that men would never have to fear or follow them again.

10.1.4 The Cross ratified the punishment of Satan

Through His death and resurrection, Christ sealed the final judgment of Satan and demons. The Cross reveals God's hatred and judgment of all sin. The Just One had to die if the unjust ones were to be forgiven (1 Peter 3:18). He became legally identified with sin that we might be legally identified with God's righteousness (2 Corinthians 5:21). If God did not spare His own Son, but delivered Him up for sinners, not only will He preserve those who own His Son, but He must judge those who disavow His Son (John 3:36; 5:22-23; Romans 1:18; 3:25; 8:32, 38-39). The Cross, then, was a judgment of all sin and, therefore, a judgment on the originator of sin, Satan, and all among men or angels who follow him. There will be a final judgment of Satan and his kingdom, the world of sinners, because judgment was passed on him at the Cross (John 16:11). He is a condemned criminal awaiting final judgment. The resurrected and exalted God-man will be the judge of Satan and his angels (John 5:22; Ephesians 1:21-22; Philippians 2:10-11; Colossians 2:10; 1 Peter 3:18-19, 22).

10.2 Their Destiny

The future course of activity and the final condemnation of demons have much in common with the outcome of Satan. Yet at certain points there are some distinctions.

10.2.1 Their career

Their career include the following matters:

1. Expanding activity in the church age. The Holy Spirit has warned of increasing activity of deceitful spirits promoting doctrines of demons (1 Timothy 4:1-3). False teachers of religion, empowered by Satan and demons, will continue to creep in and entrench themselves in the church (2 Peter 2:1-3; 1 John 4:1-3; Jude 4). They will twist the character of God (2 Timothy 3:3-4; Jude 4), deny the deity and redemption of Christ (2 Peter 2:1), and scoff at the second coming of Christ (2 Peter 3:3-4). Present-day apostasy will grow worse (2 Timothy 3:13), and interest in the occult will escalate (1 Timothy 4:1).
   
   

2. Empowering Antichrist in the Tribulation. Satan energizes the man of lawlessness (2 Thessalonians 2:8-9). Deception shall run wild when the restraining influence of the Holy Spirit is removed (vv. 6-7, 9-10). Miraculous acts will cause awe and respect so that many will follow this world leader, who is a proud rebel against God (v. 9; Revelation 13:4-6, 11-15). Just as Satan, Antichrist will promise men much, but he will bring them into bondage (Revelation 13:7, 16-17). The outward manifestation of Satanic and demonic power will reach a high point during the reign of Antichrist.
   
   

3. Engaging angels and saints in warfare. Satan and his demons will persecute the saints and cause many to die (Revelation 13:7). Special persecution will come to the remnant of Israel (Revelation 12:3-6). At this time, Michael, the archangel, will lead God's holy angels into a great battle with Satan and his angels (Daniel 12:1; Revelation 12:7). Satan and his angels will then be cast out of heaven and down to earth (Revelation 12:8-9). Yet, in rebellious madness, they will continue opposing God and the saints (vv. 12-13).
   
   

4. Enduring arrest during the Millennium. When Christ returns, He will defeat Antichrist and his followers, casting them into the lake of fire (Revelation 19:11-15, 19-21). Then Christ will bind Satan for one thousand years, eliminating his activity from the world scene. The true King of kings and Lord of lords will reign on earth (Revelation 19:16; 20:4). Not only Satan but all his angels will be cast into the abyss for this kingdom age so that the millennial kingdom is free from Satanic influence (Isaiah 2:17-18; 24:21-23; Zechariah 13:2).
   
   

5. Energizing anarchy after the Millennium. Satan will be released after the thousand years (Revelation 20:3, 7). Because of his limitations as a creature and because of the magnitude of the worldwide work and the shortness of time it takes (vv. 3, 7-8), the demons bound in the abyss must be released to aid Satan in leading the final rebellion against God and Christ. Isaiah 24:21-23 supports the idea that demons are bound during the millennial kingdom and are afterward released. They promote anarchy and march all unregenerate men against Jerusalem. But fire from God destroys all human participants, and Satan himself is judged (Revelation 20:9-10).

10.2.2 Their confinement

Their confinement are as follows:

1. Temporary confinement. Some demons are now confined in the bottomless-pit or called abyss (Gr., abyssos). This seems to be a place of torment to which Christ sent some of the demons which He cast out of men (Luke 8:28-31). At least some of these demons are released for a short period during the Great Tribulation (Revelation 9:1-11).
   

   1. Some demons are bound in the River Euphrates. Four demons will be allowed upon their release to kill a third of mankind. They are probably leaders of a great army of free demons who aid them in the great slaughter (Revelation 9:14-19).
      

   2. Certain demons are bound in tartarus (2 Peter 2:4). We understand this to be a different place than the abyss, since these fallen angels are "kept in eternal bonds under darkness for the judgment of the great day" (Jude 6). These fallen angels were involved in a peculiar type sin and therefore they are not released but are cast from tartarus into the final judgment.
      
      

2. Permanent confinement. Satan and his rebellious angels will come to their final judgment when they are cast into the lake of fire (Revelation 20:10). This is the place for which he was destined after his fall, and the demons following him must follow him there (Matthew 25:41). From this point on, there is never again the possibility of release for either Satan or demons. Just as with men, the smoke of their torment ascends throughout eternal ages (Matthew 25:46; Revelation 12:10; 14:9-11).

10.3 Evil Angels Are Non-Redeemable

What evidence is there for such a position? First, there is no record of any angel ever being delivered from sin. If Christ's redemption extended to angels, we could rightfully expect some mention of it in God's revelation of the grace of His Son's work. We read of many other accomplishments of the death of Christ besides the redemption of man, but nothing of the Salvation of angels. We read of His Cross as their judgment (John 16:11; Colossians 2:14-15), but it is never presented as their blessing in any sense. Second, there is the definite statement that Christ did not take hold of angels to save them, but only of believing man (Hebrews 2:16). He passed by angels to help man.

If sinful men are redeemable, then why evil angels are non-redeemable? Is it unfair to evil angels? According to the Scripture, evil angels are non-redeemable due to the following main reasons:

1. Evil angels sinned consciously and voluntarily.

2. Christ could not lay hold on angels in like fashion to represent and redeem them.

10.3.1 Evil angels sinned consciously and voluntarily

Angels are created in higher position and possess greater knowledge than human beings (Hebrews 2:7-9). Unlike Eve who was deceived by Satan, evil angels sinned consciously and voluntarily. Those that followed Satan in his sin fell decisively and are permanently left in their evil state without recourse or even the possibility of redemption. It may be that because of this, God made no provision of Salvation for the fallen angels. Scripture does say, "For assuredly He does not give help to angels, but He gives help to the seed of Abraham" (Hebrews 2:16).

10.3.2 Christ could not lay hold on angels in like fashion to represent and redeem them

Hebrews 2:14-17 tells us that Christ saves those who are His "brethren" (Hebrews 2:11). He had to be made like them, in fact one of them, to save them; so He took upon Himself "flesh and blood" (Hebrews 2:14). This means that He entered into the race of men by the virgin birth, retaining His deity in essence and adding to His person sinless but genuine humanity. As the God-man He is a genuine representative of the race because He is truly human, as well as divine. On the Cross, Christ was the effective Mediator between God and men because He was the God-man, representing both God and man in the settlement of our debt of sin. For man He suffered the penalty as a genuine substitute, since He genuinely participated in our humanity.

On the contrary, it is evident from the very nature of angels, that Christ did not and could not lay hold on angels in like fashion to represent and redeem them, their very nature forbids it, including:

1. Angels are a company (Psalm 148:2) and not a race, they sinned individually, and not in some federal head of the race.

2. They are individually separate creations of God.

3. They do not procreate (Matthew 22:28-30).

They are not a race to which genuine additions may enter, they are individually separate creations of God, and they do not procreate (Matthew 22:28-30). Therefore, Christ could not become their Kinsman-Redeemer by birth or creation and so represent angels as a class before God.

But since Christ did become the last Adam, the Head of a new race of men reborn by faith in Christ, we have a song no angel can sing - of Jesus the God-man and His saving grace (John 1:12-13; Hebrews 2:9-12).

We must reject any teaching of universal restoration of all men, or even of Satan, to God. Only humans can be saved, and only those who trust Christ in this life will be saved. The lake of fire is an eternal torment for wicked men and angels (Revelation 14:10-11; 19:20; 20:11-15).

10.4 Summary

Satan and the demons are no match for Christ, the God-man. In face of Satanic opposition, the Cross accomplished God's self-glorification, released the devil's prisoners, publicly routed evil spirits, and sealed their judgment.

Though judged, Satan and his angels are actively promoting apostasy and occultism. Their increasing activity will reach a high point during the Tribulation, when God's restraining is removed so that the human Antichrist may become a world ruler, and demons will, under Satan, persecute and kill men and battle with God's angels. Righteousness will characterize the kingdom when Satan and demons are bound, but upon their release they find rebels ready to join them in one final rebellion against God.

Some demons are bound now in the abyss, some in the River Euphrates, and some in tartarus, but all will be bound forever in the lake of fire.

Evil angels are non-redeemable because they sinned consciously and voluntarily; and Christ could not lay hold on angels in like fashion to represent and redeem them. Only those humans who trust Christ in this life will be saved. The lake of fire is an eternal torment for wicked men and angels (Revelation 14:10-11; 19:20; 20:11-15).

11. DEFENSE OF BELIEVERS AGAINST SATAN AND DEMONS

We must face the facts as they are. Satan is real. Demons are real. We can expect their evil influence to increase in the world and in the church. Our battle is real. What defense does the Christian have, and what direction should he take? Three words summarize our responsibility:

1. recall;

2. resist; and

3. rely.

11.1 Recall

We must keep certain facts in mind to govern our attitude in the battle if we are to be victorious, including:

1. power of Satan;

2. practice of Satan;

3. prince of victory;

4. position of victory; and

5. purpose of God.

11.1.1 Power of Satan

The power of Satan is limited by God as follows:

1. Satan is never to be regarded lightly or contemptuously (Jude 8-9). He yet retains great dignity and power. Puny man is no match for him. 

2. Satan is a mere creature and as such is limited by God in his power and activity. God carries him down to defeat (Job 1:12; 2:6; 1 John 4:4).

3. He cannot touch our Salvation or separate us from the love of God (Romans 8:38-39).

11.1.2 Practice of Satan

We cannot remain ignorant of his devices as follows:

1. He accuses, deceives, plants doubt, tempts to pride and fleshly satisfaction, divides brethren, discourages, distracts - all this to oppose God's purpose.

2. He leads astray into the occult and New Age. He even distracts genuine believers to participate in mystical, magical practices.

3. He counterfeits what were in the early church age genuine spiritual gifts so as to divert Christian living into tangential matters.

4. He convinces the Western humanistic world that he and his demons do not exist.

5. He offers power, pleasure, and possessions to his followers. Their end result is bondage and death.

11.1.3 Prince of victory

Christ is the prince of victory as follows:

1. Christ defeated and judged Satan by His redemptive death and resurrection. Satan and demons are subject to Him and to His final judgment (1 Corinthians 15:28; Ephesians 1:21-22; Colossians 2:15; 1 Peter 3:22). We are in His care, and He is our defense (Romans 8:31-39).
   
   

2. Christ prayed we might be kept from the evil one (John 17:15, 20). He intercedes for us and is our defense against Satan (Hebrews 7:25; 1 John 2:1-2; compare Zechariah 3:1-2). The prayer of Christ is always answered (John 11:42).

11.1.4 Position of victory

Our position "in Christ" means we stand before God in Christ's righteousness (Romans 8:1; Ephesians 1:6). We also share His victory over the powers of evil (Colossians 2:9-10, 15). We are delivered from the realm of Satan's dominion (Hebrews 2:14-15). We are seated with Christ far above all principality and power (Ephesians 1:21-22; 2:6). We operate against Satan out of a position of victory.

11.1.5 Purpose of God

The purpose of God are as follows:

1. God uses Satan. God may use Satan to accomplish His good purposes (Job 1-2; 2 Corinthians 12:7-10).

2. God keeps saints. He keeps us through temptation (1 Corinthians 10:13), delivers us from evil (Matthew 6:13; 2 Thessalonians 3:3), and sees us through to glory (Romans 8:28-30, 38-39). Satan cannot thwart the purpose of the Almighty.

11.2 Resist

Victory demands more than a recalling to fix our attitude; it calls for victory in resisting the powers of evil. We resist in the following ways:

1. in allegiance to God;

2. in armor from God; and

3. in action of godliness.

11.2.1 In allegiance to God

Victory demands submission to our Captain and obedience to His commands. We cannot love the world and God at the same time (James 4:4; 1 John 2:15). God resists those who side with Satan in pride (James 4:5-6). We are to humble ourselves and submit to God. Then we can resist the devil and he will flee from us (v. 7).

11.2.2 In armor from God

We can stand against Satan and demons only in the armor provided by God. Each item mentioned by Paul in Ephesians 6:10-18 has its proper and necessary function. The whole armor (panoply) speaks of what we have in Christ as His provision for battle. There are defensive garments, useful garments, and offensive weapons included. Our victorious Captain has supplied us with all we need to successfully resist and defeat the devil. We must appropriate ("put on") these provisions to attain victory in our lives.

11.2.3 In action of godliness

We may take the following action of godliness:

1. We can pray for deliverance from testings that are too much for us (Matthew 6:13; 26:41).

2. We can pray for protection of God's servants (2 Thessalonians 3:1-2) and for the advance of the gospel (Ephesians 6:18-19).

3. We can be alert, watching in soberness (Matthew 26:41; 1 Thessalonians 5:6-8; 1 Peter 5:8).

4. We are to guard our attitudes and actions to avoid leaving an opening for Satan's fiery darts or temptations (1 John 5:18; Matthew 16:23).

5. Forgiving removes an occasion for Satan to cause division or discouragement among the brethren (2 Corinthians 2:10-11).

6. We are to make no provision for the flesh (13:14).

7. Anger must be controlled, lest bitterness develop and the devil take advantage of the opportunity (Ephesians 4:26-27).

8. We may command demons in that authority, as did Christ and the apostles, to depart from us, since we are children of God through faith in Christ.

In general, dedication to the cause of Christ, obedience to the commands of Christ, and cultivation of the life of Christ serve as a practical bulwark against Satan (James 4:4-8; 1 Peter 5:7-9).

11.3 Rely

Victory is found ultimately in relying upon God, trusting Him for our welfare and in our warfare. We can rely on the following supports:

1. the power of Christ;

2. the providence of God;

3. the promise of God; and

4. principles for the battle.

11.3.1 The power of Christ

There is no higher authority or power. God has given Christ all authority in heaven and on earth (Matthew 28:18; Ephesians 1:20-23; Philippians 2:9-10). The Christian stands in the authority of Christ as His official representative (2 Corinthians 5:20). With such backing, we have nothing to fear. In that name we can resist and command evil powers, and they must obey. And yet in all this we must not glory in delegated power, but in our relationship to the Savior (Luke 10:17—20). However, we ourselves must be subject to Christ's authority (Romans 12:1-2). We must first submit to God, then we can resist the devil in the authority of Christ (James 4:7).

11.3.2 The providence of God

God cares for the believer and guards him as the apple of His eye (Deuteronomy 32:10). We are not to be fearful of men or angels (Hebrews 13:5), nor of events in this life or even death itself (Romans 8:38-39; Revelation 12:11). God is for us, and no one can prevail against us (Romans 8:31-32). He will provide all we or our loved ones need, and we are not to be overcome with anxiety (Philippians 4:6; 1 Peter 5:7-9). He is our refuge and will defeat our enemy (Deuteronomy 33:27). God rules over all, controls all, and uses all for His glory and our good. With such a God who providentially controls all things and cares for us, we have nothing to fear.

11.3.3 The promise of God

When we have done all to stand, we shall stand; for God is able to make us stand (Ephesians 6:10-11, 13). His promise is clear: "Submit therefore to God. Resist the devil and he will flee from you" (James 4:7). When we have resisted him in the faith, standing firm in Christ, he must flee. It is the promise of God.

11.3.4 Principles for the battle

The following principles are very practical actions to develop in spiritual warfare:

1. Develop a good concept of God. He is great and good and intervenes for those who trust and obey.
   
   

2. Develop a healthy, Biblically based self-esteem. We are procreated in the image of God. That gives us intrinsic, unchanging worth. The Son of God did not make worthless people or buy worthless people with His precious blood. His purchase proved our worth, though in ourselves we are completely without any merit. Our bodies are the temple of the Living God, and that grants us great dignity.
   
   

3. Develop a strong doctrinal foundation for life in all its aspects. We live and grow by the Word of God (1 Peter 1:22-2:3). The specific truths of Scripture are the sword that the Holy Spirit provided for us to attack the lies of the enemy (Ephesians 6:17).
   
   

4. Develop a strong devotional life. Daily worship, reading of Scripture, and daily prayer are elements that enhance our obedience and growth. Warfare praying is an essential part of gaining victory in spiritual warfare (Ephesians 6:18).
   
   

5. Develop discernment between good and evil. This means becoming aware of the trickery of the enemy. We test all forms of philosophy, religion, and practice by the truth in Christ (2 Corinthians 10:3-5). We must also discern between what is good and what is best. We can be easily distracted by attractive things, social and spiritual. Our love for Christ and His cause will help us to differentiate and follow the best (Philippians 1:9-11).
   
   

6. Develop control of thoughts and emotions. We can choose to think on the proper and the holy (Philippians 4:8). We are not subject to everything that enters our mind or tingles our emotions. We are to set our minds on the things of Christ (Colossians 3:1-3).
   
   

7. Develop Christian love and fellowship. We do not live as islands. We are members of one another and responsible to help and be helped by one another (1 Corinthians 12-13). We must provide an accepting climate for those who are hurting in the battle, for those who are longing for freedom from the enemy's attacks. We are to accept one another to the glory of Christ (Romans 15:5-7).
   
   

8. Develop a genuine hatred of evil. Though we are not to hate our enemies, we are instructed to hate evil (Psalm 97:10; 1 Peter 3:10; 1 John 2:15-17).

It is a disciplined soldier who stands in the battle and wins the well-fought day.

11.4 Summary

If we are to have the victory that is rightfully and certainly ours in Christ, we must remember Satan's power and schemes. We must recall that Christ is our Victor and that we are victors in Him. God may allow Satan some actions, but He guards His own. We must resist the devil in allegiance to God, in the armor He provides, and in actions that leave no opportunity for his success. In the final analysis, we can and must rely upon God's authority, control, and promise of victory.

12. REFERENCES AND RECOMMENDATION FOR FURTHER STUDY

1. Basic Theology, Chapters 26 to 28, ChariotVictor Publishing, 1986, by Charles Caldwell Ryrie.

2. Lectures in Systematic Theology, Chapters XIII to XIV, Eerdmans, Grand Rapids, 1992 Edition, by Henry C. Thiessen.

3. Angels: Elect & Evil, Chapters 16 to 23, Moody Press, 1995 Edition, by C. Fred Dickason.

4. Demon Possession And the Christian: A New Perspective, Crossway Books: Wheaton, 1993 Edition, by C. Fred Dickason.

5. Every Good and Evil Angel in the Bible, Thomas Nelson Publishers, 1997 Edition, by Larry Richards.

6. Biblical Demonology: A Study of Spiritual Forces At Work Today, Kregel Publications, 1994 Edition, by Merrill Frederick Unger.

7. What Demons Can Do to Saints, Moody Press: Chicago, 1991 Edition, by Merrill Frederick Unger.

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