Bible Articles on the Topic of Demon possessed

The following articles have been compiled and indexed by inWORD Bible software.

What Are Demons?

To “have a demon” was the same as to “have an unclean spirit”, which is a Bible way of saying that something was wrong or “unclean” about a person’s way of thinking or mental capability. In short, a person with a demon was a person with a mental illness.

The Insane Confess Jesus

“And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God.” (Mark 3:11)

Evil Spirits

“For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed.” (Acts 8:7)

Daimon

The word “devil” in the [King James Version of the] New Testament is also used to represent the original word daimon; and the translation is tainted with the theory of the translators concerning disembodied spirits, or ghosts. The prevalent idea in the days of Jesus was that diseases were produced by “spirits.” Blindness, dumbness, insanity, etc., were all the work of “spirits” possessed by the unfortunate victims. Our language is full of words of heathen origin; but such words no longer mean what they did on the lips of a heathen. Our meaning is well understood now when we call an insane person a “lunatic,” without retaining the theory that the person is moonstruck. One using the word “lunatic” would not thereby be committed to the ancient theory.

Note on Diabolical Possession

In the New Testament, disease, except when it is a special visitation from God (Hebrews 12:6), is regarded as the work of super-natural forces (Matthew 9:32, 12:22; Luke 11:14, 13:16; Acts 10:38, etc.). In particular, nervous diseases and insanity are represented as due to diabolical possession. This was the universal belief of the time, and our Lord, in using language which implies it, need not be regarded as teaching dogmatically that there is such a thing as possession, devils or demons. There were strong reasons why He should seek to ‘accommodate’ his language to the popular theory. (1) The insane persons whom He wished to heal, were firmly convinced that they were possessed by devils. This was the form assumed by the insane delusion, and to argue against it was useless. The only wise course was to assume that the unclean spirit was there, and to command it to come forth. (2) It was our Lord’s method not rashly or unnecessarily to interfere with the settled beliefs of his time, or to anticipate the discoveries of modern science. The belief in demonic possession, though probably erroneous, was so near the truth, that for most purposes of practical religion it might be regarded as true. He, therefore, did not think fit to disturb it. He tolerated the belief and left it to the advance of knowledge in future ages to correct the extravagances connected with it.

The Language of Accommodation

John Walton said it particularly well in a lecture: “Nowhere in the Bible does God ever ‘upgrade’ the Israelites’ understanding of the world.” Meaning: He doesn’t tell them the world is a sphere; He doesn’t tell them that the sun is bigger than the earth or that most stars are bigger than the sun. He doesn’t expound the germ theory of disease. He doesn’t explain the causes of mental illness. He doesn’t give them any new technology—including steam engines, but also including, say, soap; etc., etc. He takes them as He finds them, and expounds to them theological ideas only.

‘Casting Out Demons’: A Curing of Psychosomatic Illness?

Another approach to the question of demon possession is provided by recognizing the psychological basis behind many of the apparently ‘physical’ afflictions which Jesus healed. I began thinking about this because of the extensive experience my wife and I had with a deeply traumatized woman whom we counselled and virtually lived with for several months. She had been made pregnant by her father, and then gave birth to a stillborn, in very difficult circumstances and little medical attention, with the dead body of the baby disposed of in a particularly awful manner before her eyes. Her trauma afterwards was such that she at times lost the use of her legs, lost her speech and at times even her sight. After each such episode, we shared with her the comfort of God’s love, in words and so far as we could in practical ways, and the symptoms would go away, sometimes instantly. One moment she couldn’t walk, she was as if paralyzed; and then she could, perfectly well. This was nothing to do with demons nor our possession of any miraculous gift of healing; it was an outcome of her encounter with Jesus through the Gospel and in our faces, as members of the body of Christ.

Demons and Sickness

Yet in the New Testament we read of demons being cast out—in fact, the New Testament is written as if the common idea of demons is correct. I suggest that the answer to this paradox lies in an understanding of the way in which God uses language in the Bible. George Lamsa comments: “Cast out” is an Aramaic phrase which means to restore to sanity”¹. The evidence given above is proof enough that demons do not exist. If the New Testament speaks as if they do exist, and the Bible does not contradict itself, it follows that surely the answer is to be found in an analysis of the way in which God uses language. If we are clearly told that God brings our problems and that He is the source of all power, then the Bible cannot also tell us that demons—little gods in opposition to the one God—bring these things upon us. It seems significant that the word “demons” only occurs four times in the Old Testament and always describes idol worship, but it occurs many times in the Gospel records. We suggest this is because, at the time the Gospels were written, it was the language of the day to say that any disease that could not be understood was the fault of demons. “So far as the [1st century] populace was concerned, any disease involving mental disturbance, delirium or spasms was attributed to demons, believed to swarm in the air”². If demons really do exist and are responsible for our illnesses and problems, then we would read more about them in the Old Testament. But we do not read about them at all in this context there.

Demons: Why Didn’t Jesus Correct People?

God isn’t so paranoiac or primitive as to need to “cover His back” all the time when He speaks, endlessly footnoting, as it were, His statements, lest they be misinterpreted. He speaks and writes quite calmly in the language of the time. In Digression 3, I pointed out how God alludes to mistaken ideas about demons, sinful gods etc. and corrects them by employing the language used about them in relation to Himself as the ultimate source of all in human life. Thus we saw the way God’s word deconstructs error without as it were primitively confronting it in a “I am right, your ideas are wrong and pitiful” kind of way. I find this bears the stamp of the Divine and the ultimately credible. Cassuto has a very fine comment upon this, made in the context of his view that Genesis 6 is deconstructing Canaanite legends about sinful gods, demons and giants: “The answer contradicts the pagan myths, but without direct polemic. This is the way of the Torah: even when her purpose is to oppose the notions of the gentiles, she does not derogate, by stooping to controversy, from her ingrained majesty and splendour. She states her views, and by inference other ideas are rejected”¹. This has bearing on why the Lord Jesus didn’t in so many words state that “demons” don’t exist; rather by His miracles did He demonstrate “by inference” that they have no effective power or existence. We see something similar in how the Old Testament initially presents Yahweh as “the greatest of all gods” (e.g. Exodus 18:11)—without specifically stating that those other gods don’t exist. But as God’s relationship with Israel unfolds, the later prophets declare Yahweh as the only God and the other gods as no gods, mocking them as utterly non-existent.

Exorcism of Demons

Throughout Old and New Testament times there was the belief that by calling the name of a god over a sick person, demons could be exorcised (cp. Acts 19:13). The name of the god was held to have some mystical power. The true worship of Yahweh also placed great importance on the power of the Name of Israel’s God, e.g.: “May the name of the God of Jacob defend you. Save me, O God, by Your Name” (Psalms 20:1; 54:1). The fundamental difference between the Name of Yahweh and that of other gods was that the Yahweh Name was both a declaration of His character and also a prophecy of His people’s eternal future; therefore it was a means of real salvation. However, Yahweh evidently did not devise a system of worship for Israel which shied as far away as possible from using the language of contemporary beliefs. He revealed Himself in a way which showed His supremacy over those beliefs. Understanding this paves the way for a correct grasp of the New Testament language of demons. Christ spoke as if pagan exorcists had power (Matthew 12:27); it was only indirectly that He taught His superiority over them. There is much emphasis on the use of the name of Christ to cast out demons/heal diseases (Mark 16:17; Acts 3:6; 4:10; 16:18; 19:13-16; James 5:14). This has some similarity with the way in which the pagans repeated the names of their gods to exorcise what they believed to be demons. We can therefore come to the conclusion that in the demonstration of His power as being greater than that of other ‘gods’ and so-called ‘demons’, Yahweh is very indirect about it, and does so through alluding closely to the style and language which those false systems used. If this is truly appreciated, it will be evident that just because the New Testament sometimes uses the style and language of the surrounding paganism, this is no proof that those pagan beliefs have any substance.

Legion and the Gadarene Pigs

Mark 5:1-17 (Matthew 8:28-34; Luke 8:26-38) “They came to the other side of the sea, to the country of the Gerasenes. And when Jesus had stepped out of the boat, immediately there met him out of the tombs a man with an unclean spirit. He lived among the tombs. And no one could bind him anymore, not even with a chain, for he had often been bound with shackles and chains, but he wrenched the chains apart, and he broke the shackles in pieces. No one had the strength to subdue him. Night and day among the tombs and on the mountains he was always crying out and cutting himself with stones. And when he saw Jesus from afar, he ran and fell down before him. And crying out with a loud voice, he said, “What have you to do with me, Jesus, Son of the Most High God? I adjure you by God, do not torment me.” For he was saying to him, “Come out of the man, you unclean spirit!” And Jesus asked him, “What is your name?” He replied, “My name is Legion, for we are many.” And he begged him earnestly not to send them out of the country. Now a great herd of pigs was feeding there on the hillside, and they begged him, saying, “Send us to the pigs; let us enter them.” So he gave them permission. And the unclean spirits came out, and entered the pigs, and the herd, numbering about two thousand, rushed down the steep bank into the sea and were drowned in the sea. The herdsmen fled and told it in the city and in the country. And people came to see what it was that had happened. And they came to Jesus and saw the demon-possessed man, the one who had had the legion, sitting there, clothed and in his right mind, and they were afraid. And those who had seen it described to them what had happened to the demon-possessed man and to the pigs. And they began to beg Jesus to depart from their region”.

The Language of the Day

We have demonstrated that in New Testament times, it was the language of the day to describe someone as being possessed with demons if they were mentally ill or had a disease which no one understood¹. The contemporary Roman and Greek cultural belief was that demons possessed people, thereby creating mental disease. Those Christians who believe in the existence of demons are effectively saying that the contemporary pagan beliefs in this area were perfectly accurate². The first century Jews definitely thought that ‘demons’ were ‘immortal souls’³. But the Bible knows nothing of ‘immortal souls’. Therefore we must conclude that the Bible speaks of contemporary ideas which are doctrinally wrong without highlighting the fact that they are wrong.

Unclean Spirits

Matthew 12:43-45: “When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. Then he saith, I will return into my house from whence I came out; and when he is come, he findeth if empty, swept, and garnished. Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation.”

The Gadarene Swine

Mark 5:1-19. How are the various details in this incident to be understood? Did “something” pass out of the man, and pass into the swine? If so, what? What is the origin, and the significance, of the words recorded in verse 7?

Why Did Jesus Cast Out the Madness into the Swine?

Question: Why did Jesus cast out the madness of Legion into the swine? Having in mind the character of the Master, we find difficulty in associating such an action with Jesus unless there was some lesson behind it.

Wrested Scriptures: Trembling Demons (James 2:19)

“Thou believest that there is one God; thou doest well: the devils [Greek, daimonia, ‘demons’, R.S.V.] also believe, and tremble.”

Preliminary Points on Demons

Belief in demons is still a prominent doctrine among [many] groups.

Demonic Possession in Early Modern Europe

Descriptions of common men and women convulsing violently, speaking in tongues, expelling foreign objects like nails and pins, and levitating above their beds seem ripped out of the pages of a bestselling horror novel, or the plot to a (hopeful) blockbuster movie. But, in fact, medieval church records from the 16th and 17th century recount hundreds of cases like these, in which the afflicted was reported to be possessed by a demon.

Beside

bē̇-sīd ́: Near to, or close to (Psalms 23:2). It is often used to refer to the mental state, to the derangement of the mind (ἐξίστημι, exístēmi, Mark 3:21; Acts 26:24 the King James Version). Or it may refer to the condition of being out of the ordinary course of the life. A life consecrated to God and spent in the interest of humanity is so designated (2 Corinthians 5:13). It has the sense also of a state of being out of one’s usual mind, but not of mental derangement, occasioned by something that causes amazement or ast onishment (Mark 5:42). Or it may refer to a state in which one is not conscious of present conditions, but is rapt in vision (Acts 10:10).

Demon; Demoniac; Demonology

dē ́mon, dē̇-mō ́ni-ak, dē-mon-ol ́ō̇-ji (δαιμόνιον, daimónion, earlier form δαίμων, daímōn = πνεῦμα ἀκάθαρτον, πονηρόν, pneúma akátharton, ponērón, “demon,” “unclean or evil spirit,” incorrectly rendered “devil” in the King James Version):

Lunatic(k)

The English word “lunatic,” which in popular speech signifies a sufferer from any mental derangement, whether periodic or chronic, other than congenital idiocy, appears in the King James Version as a translation of the Greek word σεληνιάζομαι, selēniázomai, in the two passages where it occurs. In the Revised Version the word has very properly been displaced by the strictly accurate term “epileptic.” This change is justified not only by the extra-Biblical usage (see Liddell and Scott, under the word), but clearly enough by Matthew 17:15 (compare Matthew 4:24), where epilepsy is circumstantially described.

Lunatic

Lunatic, (σεληνιάζομαι, to be moon-struck, as the Latin term lunaticus also signifies, a term the origin of which is to be found in the belief that diseases of a paroxysmal character were affected by the light, or by the changes of the moon), in Greek usage is i.q. epileptic, the symptoms of which disease were supposed to become more aggravated with the increasing moon (comp. Lucan. Tox. 24); in the N. Test. (and elsewhere) the same malady is ascribed to the influence of daemons or malignant spirits (Matthew 4:24; 17:15; comp. Lucan. Philops. 16; Isidor. Orig. 4:7; Manetho, 4:81, 216). In the enumeration of Matthew 4:24, the “lunatics” are distinguished from the daemoniacs; in Matthew 17:15, the name is applied to a boy who is expressly declared to have been possessed. It is evident, therefore, that the word itself refers to some disease affecting both the body and the mind, which might or might not be a sign of possession. Perhaps the distinction in the one case was that of periodicity or lucid intervals, in contrast with the continual demency of the possessed. SEE DAEMONIAC. Persons of this description are highly venerated in the East as saints, or individuals highly favored of heaven. In Egypt, according to Lane (Modern Egyptians, 1:345 sq.), “Lunatics who are dangerous to society are kept in confinement, but those who are harmless are generally regarded as saints. Most of the reputed saints of Egypt are either lunatics, or idiots, or impostors. Some of them go about perfectly naked, and are so highly venerated that even women do not shun them. Men of this class are supported by alms, which they often receive without asking for them. An idiot or a fool is vulgarly regarded by them as a being whose mind is in heaven, while his grosser part mingles among ordinary mortals; consequently he is regarded as an especial favorite of heaven.” This opinion entertained of lunatics by the Orientals serves to illustrate what is said of David when he lied to Achish, king of the Philistines, and feigned himself mad, and thus saved his life (1 Samuel 21:10-15). Also the words of the apostle are thought to be illustrated from the same superstitious custom: “For ye suffer fools gladly, seeing ye yourselves are wise” (2 Corinthians 11:19). SEE MADNESS.

Beware Falling Pigs

Demon possessed

Clothed and in His Right Mind

Demon possessed

The Demons and the Swine

Demon possessed

The Gerasene Demoniac

Demon possessed

Gerasene Demoniac

Demon possessed

The Healing

Demon possessed

Healing of the Demon-possessed (ca. 1531, Ottheinrich Bible)

Demon possessed

Healing of the Two Demoniacs

Demon possessed

Healing the Demon Possessed

Demon possessed

Ilyas Basim Khuri Bazzi Rahib

Demon possessed

Jesus Heals a Mute Possessed Man

Demon possessed

Jesus vs. Mad Man

Demon possessed

Legion

Demon possessed

The Miracle of the Gaderene Swine (1883 oil on canvas)

Demon possessed

Must Jump Off Cliff

Demon possessed

My Name Is Legion

Demon possessed

The Possessed Man in the Synagogue

Demon possessed

Possessed Pigs Don’t Fly

Demon possessed

The Swine Driven into the Sea

Demon possessed

Tried Everything

Demon possessed

The Two Men Possessed with Devils (Les deux demoniaques)

Demon possessed