|
|
|
-
Preaching the Living WORD through the Written WORD - 2 Tim 4:2 - |
|
|
|
STUDY OF DEMONS
(DEMONOLOGY) Pastor I. THE EXISTENCE OF DEMONS A. Extra-biblical Sources 1. In religion, folklore, and mythology a
demon is a supernatural being that has generally been described as a
malevolent spirit. 2. Iranian and Indo-European traditions
accept the notion that demons [Daewan] have existed
for millennia. 3. Ancient Egyptians also believed in
demonic monsters that might devour living souls while they traveled towards
the afterlife, although demons per se did not exist in Ancient Egyptian
belief. 4. The Greek conception of a demon (daímōn) appears in the works of Plato
and many other ancient authors, but without the evil connotations. 5. Jewish folklore speaks of Lilith, a female demon, who originally was Adam’s first
wife. She is said to come and kill male infants in the night unless the names
of three angels are on an amulet by the infant’s side. B. Biblical References 1. The Old Testament a) Perhaps the “Sons of God” and Nephilim are references to demons (Gen 6:2, 4). b) There was worship of Goat Demons or Satyrs
in the land (Sairim - Lev 17:7). c) The worship of idols was equivalent to
demon worship (Shedim - Deut 32:17
cp. 2Ch 11:15. Note: Idol worship is a form of
demon worship as demon spirits impersonate the idol and work their wicked
strategies through the system of false religion tied to the false god. MSB) d) Pagans and Israelites sacrificed the
children to demons (Psa 106:37; Deu 12:31, 2Ki
17:17). e) Saul was terrorized by an evil spirit
(i.e. demon) (1Sa 16:14). 2. Christ’s Testimony a) Christ spoke of demons (Mat 12:28; 25:41;
Luk 10:20; Joh 8:49) b) Christ cast out demons (Mat 10:8; Mar
1:39; Luk 4:35) c) Christ spoke of demons (Mat 12:28; 25:41;
Luk 10:20; Joh 8:49) d) Demons spoke to Christ (Mar 5:7, 9, 12;
Luk 4:41) e) Christ’s disciples cast out demons (Mar
6:13) 3. The New Testament a) Many demons and evil spirits were cast out
in Acts (Act 5:16; 8:7; 19:12). b) Paul stated to the Corinthians that idol
worship was the same as demon worship (1Co 10:20-21). c) Paul reveals that demons are responsible
for promoting false doctrine (1Ti 4:1). d) James teaches that demons shudder at the
name of God (Jam 2:19). e) Satan’s judgment is depicted in
Revelation (Rev 12:9). II. THE DESCRIPTION OF DEMONS A. Origin 1. At one time demons were unfallen angels who sinned and consequently fell (2Pe
2:4). 2. The unfallen
angels sinned when one third of the total number left heaven and followed
Satan (Rev 12:4). 3. Demons follow their leader Satan (Mat
12:24-26). B. Characteristics 1. Demons, because they are angelic beings,
though fallen, are spirit beings (Eph 6:12). 2. Demons are frequently called “evil
spirits” (pneumátōn ponęrṓn Luk 7:21; Act 19:12; Satan is
called the “Evil one: - ho ponęrós; Mat
17:18 cp. Mar 9:25). 3. Generally, they are invisible, but can be
audible (Acts 19:15; Rev 9:1-12). 4. Demons are personal beings that have
intellect (Jam 2:9; Mat 8:29), emotion (Luk 8:28), and will (Luk 8:32). C. Autonomy 1. It is clear that most demons are
autonomous in that they are active in the world today (Eph 6:12). 2. However, there are demons that are
confined. a) Some are and will be temporarily confined.
The “Abyss” is the place of temporary detention for wicked angels. If not
all, then many will be loosed in the End Times (Luk 8:31; . b) Others are permanently confined until
judgment. Tartarus is probably not the same as the Abyss and is the place of
permanent confinement for wicked angels until judgment (Jude 6; 2Pe 2:4). It
is akin to the Tartarus of Geek Mythology and contributes support for demons
activity in Gen 6. D. Destiny 1. The demise of Satan and all the fallen
angels will be the lake of fire. 2. This is their final and eternal place of
punishment (Mat 25:41; Rev 20:10). III. THE ACTIVITY OF DEMONS A. Sons of God in Gen 6:1-6 1. One of the most controversial texts in
Scripture is Gen 6:1-6. The controversy revolves around whether or not demons
had something to do with co-mingling with the daughters of men. 2. The three views concerning the
interpretation of the “sons of God” are: a) View #1 - Sons of Seth b) View #2 - Human Kings c) View #3 - Demons View #1 - Sons of Seth a) This view suggests that the sons of Seth
married from the evil Cainites. b) This view sees the sons of Seth as the
godly line. If that were the case, then why did they married
the ungodly Cainites? Also,
if the Sethites were godly, why did God need to
destroy the earth? Why did such a union produce giants? View #2 - Human Kings a) This view suggests that Human Kings became
despots and took women from anywhere to be their harem. b) It is very difficult to understand why
these evil kings would be called, “sons of God.” Why did such a union produce
giants? View #3 - Demons a) The language used in the context strongly
suggests demonic activity. This view seems to agree with the context more
than the other views. There also appears to be support from other passages of
Scripture. b) The detailed arguments are: (1) The term in the OT, “sons of God,” is almost always identified as angelic beings whether fallen
or unfallen (Job 1:6; 2:1; 38:7 cp. Psa 29:1; Psa
89:6). Note: The Nephilim were not the offspring of the demonic union but
already on the earth (“and also afterward…when the sons of God…”). The word Nephilim comes from
the root naphal which means “to fall.” In this
case, it could be, “those who cause to fall.” They would have been
oppressors, conquerors, and warriors who also
contributed to the wickedness on the earth. (2) If the demons cohabited with human woman,
there would appear to be some accountability on the willingness of the human
women. The Book of Enoch alludes to the idea that these women were taught
witchcraft, occultic practices, and magic. Such
demonic activities would have influenced their offspring as well as society.
Contextually, this would have been a major contributing factor to the
wickedness in the world and a reason for God to destroy it (Gen 6:5). Note: Jesus’ statement concerning angels not marrying or given
in marriage (Mat 22:30; Mar 12:25; Luk 20:35) does not rule out the
possibility of demons possessing the bodies of individuals in order to
cohabitate with human women. (3) Peter warns of God’s wrath against sin and
apparently gives chronological examples. (a) 2Pe 2:5: the example is given of Noah’s flood which is found in Gen 6:8. (b) 2Pe 2:6: the example is given of (c) But prior in 2Pe 2:4: If we stick to a
chronological perspective, when did the angels sin? The only possible
biblical account would be Gen 6:2-4. (We do not read of a biblical account of
Satan’s fall until Isa 14/:12-14. Furthermore, Satan and many of his angels are not
confined). (4) In addition, Peter speaks of a punishment
so severe for those particular angels that they would be held in prison until
judgment. We know that other demons, which were placed in prison, were only
temporarily confined (Rev 9:1-11). Jude 6 appears to confirm that there are
demons who are permanently confined until judgment.
What did those particular angels do that was so horrendous? Jude explains, [they
were] angels who did not keep their own domain, but abandoned their proper
abode. (The proper abode cannot merely mean that they left heaven,
otherwise, Satan and his angels would be permanently confined.) It very
likely suggests that the cohabitation of angels and human woman produced a
hideous and unnatural union which violated the
God-ordained order of human marriage and procreation (Gen. 2:24). (a) The Abyss seems to refer to a temporary
confinement (Luk 8:31; Rev 17:8; Rev 20:1-3). (b) While Tartarus seems
to refer to a permanent confinement until God’s judgment in the lake of fire
(Rev 20:10). (i) In 2Pe 2:4, the Greek word for “hell” is
not geenna but the
verbal form of Tartaros. (ii) Tartaros was regarded by the Greeks as a place of permanent
torment and punishment below Hades. It is also mentioned in the pseudepigraphal book of Enoch as the place where fallen
angels are confined. This does not mean that Peter believed in Greek
mythology, but perhaps his word choice of tartarus
points to a belief of demonic cohabitation in Gen 6:2-4. (5) Antiquity lends its support to the demon
view. Such writings are not inspired and they may even be spurious. However,
they can give an understanding of the general belief of that era. Even Jude
quotes a small portion of Enoch. (a) The Book of Enoch (200 B.C.) espoused the
view of a co-mingling between angelic beings and human women. And it came to pass when
the children of men had multiplied that in those days were born unto 2 them
beautiful and comely daughters. And the angels, the
children of the heaven, saw and lusted after them, and said to one another:
'Come, let us choose us wives from among the children of men 3 and beget us
children. (Enoch 6:1-3). (b) Josephus recorded the contemporary view
that in Gen 6, angelic beings took wives…For many angels of God
accompanied with women, and begat sons that proved unjust (The Works of
Josephus, Bk. 1, Ch.3:73). (c) It was supported by some of the earliest
Christian writers, Justin, Irenaeus, Clement of Alexandria, Tertullian, and
Origen. It is also supported by many modern commentaries. B. Demon Possession 1. The Definition of Demon Possession a) Demon possession is a condition in which
one or more demons inhabit the body of a human being with the purpose of
controlling it. (John MacArthur,
Jesus' Power over the Supernatural) b) The indwelling and
controlling or at least temporary domination of an individual's personality
and body.
(Gibson, c) The inhabiting of a human by one or more
demons who exercise various degrees of control with resultant physical,
psychological, and spiritual manifestations (C. Fred Dickason, Angels: Elect & Evil, Chapter 20,
Moody Press, 1995 Edition, p.198). d) Charles Ryrie defines demon possession as A
demon residing in a person, exerting direct control and influence over that
person, with certain derangement of mind and/or body. Demon possession is to
be distinguished from demon influence or demon activity in relation to a
person. The work of the demon in the latter is from the outside; in demon possession it is from within. By this definition
a Christian cannot be possessed by a demon since he is indwelt by the Holy
Spirit. However, a believer can be the target of demonic activity to such an
extent that he may give the appearance of demon possession. (Charles
C. Ryrie, Study-Graph: Bible Doctrine II) 2. The Biblical Terminology of Demon
Possession a) “Demon Possessed or Demoniacs” (NASB) (1) This word comes from the Greek word daimonízomai, which means to be inhabited,
possessed, and controlled by a demon. (2) It is found 13 times in the N.T. (Mat 4:24; 8:16, 28, 33; 9:32; 12:22; 15:22; Mar
1:32; 5:15, 16, 18; Luk 8:36; Joh 10:21) (3) It is always in the passive voice and is
usually a present participle. So it would be
translated, “being possessed and controlled by a demon.” (4) Mar 5:18 and Luk 8:36 are aorist passive
participles referring that the demon no longer inhabits and possesses the
individual. (5) Every instance of this word refers to being
inhabited by a demon. b) “Has a Demon or Unclean Spirit” (1) The phrase “has a demon” (daimónion échei) implies that there is a demon dwelling
within an individual (Mat 11:18; Luk 4:33; 7:33; Joh 7:20; 8:48, 49, 52;
10:20). (2) In Mar 3:30, the
phrase is used with an “unclean spirit” but carries the same idea of
possession or habitation. c) “Troubled With Unclean Spirits” (1) Two Scriptures are given with the
expression of being “troubled” (enochléō) or “afflicted (ochléō) with unclean spirits. (2) The word ochléō means to disturb or torment and very well could
explain what happens to a person when possessed (cp. Mar 5:5). (3) In Luk 6:18 and Act 5:16, individuals were
being healed (therapeúō - heal
or cure; 3. The Characteristics of Demon Possession a) In the Middle Ages, a period of
superstition and ignorance, a list of
symptoms were established to confirm demonic possession. (1) The ability to curse/blaspheme in languages
unknown to the person. (2) The ability to find secret things, read the
mind, and divine future happenings. (3) The ability to make physical efforts
abnormal for that person. (4) The act of spitting or vomiting every
object the demons would have made the person swallow. (5) Fear and/or hatred of holy objects. (6) The inability to say the word "Christ.” (Wikipedia, Demonic Possession) (7) Other characteristics noted by people at
that time: (a) …that oppressed persons had an ugly and
terrible aspect, wrathful eyes, bluish lips, foam coming off their mouth;
their body was almost permanently shaking, when they spoke their tongue came
abnormally out, their speech consisted mainly in curses and blasphemies, and
they were able to imitate animal sounds as well as to speak with human-like
voices with a strange sound and a different pitch of theirs. However, these symptoms as described are not always
in accordance with scripture
(ibid). b) Listed below are the various expressions
of demon possession in Scripture. We should not jump to the conclusion that
isolated symptoms equate to demon possession. Characteristics of Demon
Possession in Scripture are: (1) Convulsions (Mar 1:26; 5:4; 9:20-26; Luk
4:35; 9:42) (2) Falling (Mat 17:15) (3) Stretched and disjointed body movements
(Mar 9:18) (4) Deformity (Luk 13:11) (5) Foaming at the mouth (Mar 9:18, 20; Luk
9:39) (6) Shrieking and screaming (Mar 1:26; 5:5;
9:26; Act 8:7) (7) Demons speaking (Mar 1:34; 3:11; 8:31; Luk
4:41; 8:28; Act 16:17; 19:15) (8) Deaf (Mar 9:25-26; Luk 11:14) (9) Mute (Mar 9:25, 32-33; Luk 11:14) (10) Blindness (Mat 12:22) (11) Super-human strength (Mar 5:4; Luk 8:29; Act
19:16) (12) Self-destruction (Mar 5:4, 5; Luk 9:39) (13) Violence (Mat 8:28; Mar 5:4; Act 19:16) (14) Isolation (Luk 8:29) (15) Lunacy (Mat 17:15; Mar 5:15; Luk 8:35; Joh
10:20) (16) Nakedness (Mar 5:15; Luk 8:27; Act 19:16) (17) Divination (Act 16:16) (18) Leave and return (Mat 12:45) (19) Reluctance to leave (Mat 17:16) (20) Multiple demons (Mat 12:45; Mar 5:15; Luk
8:30) 4. The Extent of Demon Possession a) Can a Christian be demon-possessed? (1) Perhaps one of the most hotly debated
topics centers around the question, “Can a Christian be demon-possessed?” (2) Merrill F. Unger unequivocally wrote in
1952 in his classic book, “Biblical Demonology,” The very nature of the believer’s salvation, as embracing
the regenerating, sealing, indwelling, and filling ministry of the Holy
Spirit, placing him “in Christ,” eternally and unforfeitably,
is sufficient explanation why he is not liable to demon inhabitation. (pg. 100). (3) Yet in 1977, three years before his death,
Dr. Unger wrote, Who dares assert that a demon spirit will not invade the
life of a believer in which the Holy Spirit has been grieved by serious and
persistent sin and quenched by flagrant disobedience? . . . A demon . . . enters
as a squatter and an intruder, and is subject to momentary eviction. . . .
Only as the believer fails to walk by faith does he fall into sin, which if
it is not confessed and curbed, may ultimately result in the forfeiture of
the Spirit’s power to shield him from demonic invasion. (Merrill Unger, What
Demons Can Do to Saints [Chicago: Moody, 1977], pp. 51–52). (4) There was obviously a change in Dr. Unger’s
position. Why? It apparently was the fallacious
appeal to subjectivism (experience) and authority (influence) by Dr. V.
Raymond Edman, chancellor of For many years the late
chancellor of In 1955, three years after the appearance of Biblical
Demonology, Dr. Edman wrote me
a letter in which he stated his convictions on the subject. At the time, I
espoused the purely theoretical position which did
not square with the authenticated facts of experience. (ibid.
pg. 61). (5) In addition, Dr. Unger was influenced by
various teachers, who taught that believers could be demon-possessed, like Hobart Freeman, Kurt Koch, C.S.
Lovett, J.A. McMillen, T.J. McCrossan, J. L. Nevius, J. Penn-Lewis, A.B.
Simpson, and Charles Ussher. (6) There are prolific writers today who
espouse the demons possessing believers such as, C. Fred Dickason, Chairman
of Theology at Moody Bible Institute, who in his book, Angels Elect and Evil,
writes, A genuine Christian may become possessed at least to some
degree, even to the point where they speak with strange voices or in foreign
languages. (pg. 191). (7) However, we must not rely on experience,
subjective theologians, or stories but must rely solely on the Scriptures to
dictate our beliefs. b) Biblical Arguments Against Believers
Possessed by Demons (1) First, there are no clear examples in the
Scriptures where a genuine believer was inhabited or invaded by a demon.
Neither is there any warning to believers for the possibility of being possessed
by a demon. (2) Secondly, 2Co 6:15-16 emphatically states
that Christ and Belial (ancient name for Satan) have no harmony (sumphṓnęsis - agreement or concord) or commonality (merís - part or portion) together. (a) The clear implication is that Christ and
Belial would not share habitation over a believer (15). (b) Both the Holy Spirit and a demon could not
reside in a believer at the same time. In addition, it is the Holy Spirit who
permanently resides in the believer (Eph 4:30 - note:
even if a believer grieves the Holy Spirit there is permanent residence). (c) God would never have an agreement (sugkatathesis - put something down together) with idols (16). By implication
neither would He have an agreement with demons (who are behind the idols, 1Co
10:19-20) in the temple of the believer’s body. (3) Another argument is the marvelous
deliverance that the believer already possesses in Christ ( (a) The believer was rescued “from” (lit. ek - out of) the “domain” (exousia - authority)
of darkness. (b) Furthermore the believer was transferred (methistemi - remove from one place to another) to (lit. eis
- into) the kingdom of the Son. (c) Being delivered out of the authority of
Satan, how could a believer be possessed or inhabited by a demon? (d) Being placed into the kingdom of the Son,
how could that kingdom be ransacked by a demon in
order to invade and inhabit a believer? (4) Still, another argument is that the
believer has overcome the evil one (1Jo 2:13). It would be difficult to
imagine that the believer, who has overcome the evil one, could also be
overcome and inhabited by a demon. (5) The Holy Spirit is greater than he (Satan
and his demons) that is in the world (1Jo 4:4). (a) God the Holy Spirit, who permanently
indwells the believer, is omnipotent and greater than Satan and his demons. (b) Nowhere in Scripture do we read that the
Holy Spirit would ever relinquish his power or position to demons under any
circumstance. (6) Finally, salvation includes the believer’s
deliverance and protection from Satan (1Pe 1:5; 1Jo 5:18), which is not the
case with the world (1Jo 5:19). Therefore, believers are taught to resist the
devil (Jam 4:7) but never cast them out of each other. c) Arguments For Believers Possessed by Demons (1) First of all, the proponents of demons
possessing believers argue that they do not believe in demon “possession.”
The word “possession” is very troubling for these proponents because they
claim the word carries with it the connotation of ownership. They assert
believers can only be owned by Christ not demons. (a) They would argue then that a believer
cannot be possessed, but may be “demonized.” (b) Make no mistake, they still believe that a
“demonized” believer can be inhabited by a demon; they just prefer to refrain
from saying, “possessed. (c) However, this does very little for the
debate because what used to be meant by the term, “possessed” has merely been
replaced by the term, “demonized” or “inhabited.” It
is the same old debate just with different words. (2) The only argument that should matter to any
believer is the argument from Scripture. It is at this point, by their own
admission that the proponents of demons possessing believers digress. (a) If there is credit due, it is due to those
statements, which admit that they have no clear evidence from Scripture. Thus we cannot conclusively say that the
Bible clearly presents evidence that believers may be demonized. (Dickason, Demon Possession and the
Christian: A New (b) If the threat of the demon possession to
believers is as grave as these proponents make it out to be, or if the demon
possession of believers was going on in the early church, would you not think
that some instruction would have been given on casting demons out of
believers in the New Testament? (c) Therefore, the proponents of demons
possessing believers must seek elsewhere for evidence such as experience and
clinical studies. Thus we are left to look for other types of
evidence that may contribute to answering our question: Can genuine believers
be demonized? (ibid.) I have encountered, from 1974 to 1987, at
least 400 cases of those who were genuine Christians who were also demonized.
. . I would not claim infallible judgment, but I
know the marks of a Christian and the marks of a demonized person. I might have been wrong in a case or so, but I cannot
conceive that I would be wrong in more than 400 cases. The burden of proof
lies with those who deny that Christians can be demonized. We must deduce
that those who deny that Christians can be demonized generally are those who
have not had counseling experience with the demonized. Their stance is
largely theoretical.
(ibid. pg. 175) These case studies taken from my
personal written and taped records demonstrate that genuine believers can and
indeed were inhabited by demons. (ibid. pg. 213) Clinical evidence
abounds that a Christian can be demon-controlled as a carry-over from
pre-conversion days or can fall under Satan's power after conversion and
become progressively demonized, even seriously. (Merrill F. Unger, What Demons Can Do to Saints,
rev. ed. pg. 150.) (3) One argument from Scripture used to support
that a believer can be inhabited by a demon involves the woman who was bent
double (Luk 13:11). She was not only delivered from a sickness “caused by a
spirit” (11), but was called a “daughter of Abraham” (16). (a) The assumption is the phrase, “daughter of
Abraham,” makes her a believer. However, the phrase only indicates that she
is from the race of Abraham, i.e. a Jew, the same as Zaccheus (Luk 19:9). (b) Even the fact that she went to a synagogue and also glorified God for her healing does not mean the
same as trusting in Christ as Savior. (c) Some even question whether this is a
legitimate case of demon possession. (d) This is a weak argument at best. (4) Another argument cited from Scripture to
support that a believer can be inhabited by a demon is the troubling of King
Saul (1 Sam. 18:10-11; 19:9-10). On two occasions, King Saul had an evil spirit upon
him. (a) However, being the anointed King of Israel
did not automatically make Saul a believer. (b) Furthermore, his actions were certainly
suspect as to whether he was a genuine believer or not. (c) Even if one were to argue that Saul was a
believer and possessed, it would not be the same comparison because the Holy
Spirit did not reside permanently in a believer as He does today. (5) Finally, proponents of demons possessing
believers say that passages which support the believer’s
position in Christ are only understood as a legal standing. Our
position in Christ does not prevent the believer from being demon inhabited. (a) While these proponents are correct that our
position is a legal standing, our position does have some ramifications for
our condition but our condition cannot affect our
position in Christ. (b) In other words, in our position in Christ
we have been forgiven of all sin. We do sin, but we are still completely
forgiven and we do not lose our salvation. (c) In the same way, in our position in Christ
we have been delivered from the domain of darkness and placed into the
Kingdom of the Son ( d) Alternative Explanations For Believers
Possessed by Demons (1) How then do we respond to the many dramatic
experiences reported by proponents of demons possessing believers? (2) The following are some plausible
alternative explanations from an article from the Christian Research Journal
written by Brent Grimsley and Elliot Miller
entitled, “Can a Christian Be
Demonized?” (Summer 1993, pg.
16). Psychological Sources. Many of these occurrences could be
attributed to psychological sources -- not only mental illness (which is no
doubt a factor in some cases) but also the power of suggestion. In our longterm research of religious movements and phenomena, time and again we have run into a curious fact:
intelligent people can become persuaded of improbable beliefs when striking
manifestations issue from their own psyches or the psyches of others, or are
experienced as external events. These beliefs range from elaborate conspiracies
involving satanic ritual abuse of children, to UFO encounters, to past-life
recall, to apparitions of Mary or signs in the heavens produced by Mary. In
many of these and other cases a common denominator is a contagious
anticipation -- often set into motion by the leaders of the event -- that
such manifestations very well may occur. It can be observed that phenomena
will be cited in support of almost any belief, no matter how unbiblical.
There is much that we have yet to learn about the dynamics of our own minds,
and some of these little-understood factors
demonstrate a powerful capacity to lead people into psychological
self-deception. Satanic Deception. … Just as it is
possible that demonic as well as psychological factors could be involved in
alleged UFO encounters, past-life recall, apparitions of Mary, and so forth,
so in the case of Christians being delivered of demons. Of course,
this is exactly what the proponents of Christian deliverance argue to be the
case. But just as deception would be Satan's true
objective in the sensational phenomena cited above, so might it be with
exorcisms of Christians. Clearly, the Devil would like us to believe he has
more power over us than he actually does. It seems that demons would be
capable of producing certain audible, mental, and bodily phenomena from a
position external to the Christian in order to create the illusion that the
Christian is, in fact, possessed. If they can convince believers that they
have the power to control them, then such believers, though actually in
control of their own wills, will grant the powers of darkness a degree of
control by default. A Christian who resorts to deliverance sessions to gain
spiritual victory rather than standing firm in the promises and provisions of
Christ has already been greatly neutralized by the enemy. Possessed, but Not Regenerate. A third possible explanation is that
the individuals truly were demon possessed, but were
not truly believers. How does one determine who is and who is not a genuine
Christian? Only God knows for sure the identities of His elect and the true
state of an individual's soul (see, e.g., 2 Tim. 2:19; 1 Sam. 16:7; and the
parable of the wheat and tares in Matt. 13:24-30, 36-43). … We must conclude
that it is impossible to ascertain for certain who is truly demon possessed
and who is truly a Christian, since these questions have to do with the
interior, unobservable conditions of individuals. It is therefore folly to
base one's view on the apparent condition of Christians being demon possessed
when the weight of New Testament theology (regarding the kingdoms of Christ
and Satan) leans against that view. e) Conclusion (1) The burden of proof falls on the proponents
of demons possessing believers because the church historically and strongly
held that believers cannot be demon possessed.
Theologically speaking, the evidence must come from the Scriptures and not
anecdotal support. Dr. Unger himself wrote, It pays to put God's Word first and human experience second.
Experience that is not based solidly on the Word and that does not grow out
of an accurate knowledge of the Word is as unstable as a house built on sand.
In the storm it will fall, and great will be the
fall of it. (New Testament Teaching
on Tongues, 1971) (2) Once you turn solely to experience and
emotion for truth, you open up Pandora’s box to all kinds of error. False
teaching uses emotion and experience as way into the church. As Jonathon
Edwards wrote, Spiritual understanding sees what is actually in
Scripture; it does not make a new meaning for it. Making a new meaning for
Scripture is equivalent to making a new Scripture! It is adding to God’s
Word, a practice God condemns (Proverbs 30:6). . . A large part of the false
religion in the world is made up of . . . experiences and the false notion
they excite. Non-Christian religions are full of them. So (unfortunately) is
the history of the Church. These experiences captivate people so Satan
transforms himself into an angel of light, deceives multitudes, and corrupts
true religion. Church leaders must be constantly on their guard against these
delusions (The
Experience That Counts! edited by N.R. Needham
[London: Grace Publications Trust, 1991], pp. 89–90). (3) We conclude that we agree with Dr. Unger’s
original biblical proposition, The very nature of the believer’s salvation, as embracing
the regenerating, sealing, indwelling, and filling ministry of the Holy
Spirit, placing him “in Christ,” eternally and unforfeitably,
is sufficient explanation why he is not liable to demon inhabitation. (Unger, Merrill, Biblical Demonology,
pg. 100) |
|
|
|
|
|
|
|
