On my way to work this morning I stopped in at my local
A&W for a breakfast burger only to find a crazy person between me and the
cash register — or at least he was behaving that way. The three uniformed
employees were huddled behind the counter hoping not to get hit, the arms and
spit were flying, and the words were coming high volume and a mile a minute. He
kept repeating that he had come from jail and was on his way back there, and he
made it all seem quite believable.
I suspect he was looking to intimidate the staff into giving
him a free meal, but his demeanor had the opposite effect: nobody dared serve
him for fear he would sit down and eat his breakfast right there, and they’d
never get rid of him.
I gave him five bucks and he went away. Having a
conversation with him was impossible. There was nowhere to fit the words in,
and he wasn’t hearing anyway.
Those of our readers who have had some experience with the mentally
ill or illegal drug users are probably already diagnosing him from his symptoms.
I don’t have the background to do so, but it struck me his routine is probably
a familiar one for both medical professionals and law enforcement.
What do you do for people in that position? I really wonder.
There might be Christians who could get through to him, but I’m not one of
them. Moreover, I wondered again, as I have done many times, about demonic
possession and oppression in our world today.
Specifically ... are they still happening, and if so, how
frequently?
No Demons in the Old Testament?
There are no demons in the Old Testament, says Dennis
Bratcher, and he makes a good case. I’ll
let him do so in his own words:
“There is no Hebrew word that can be translated as ‘demons’ to communicate what that word implies in English. There does lie behind the Old Testament conception a basic animistic and mythological world view with which the Israelites are in dialog. But they are using the terms and in dialog with such conceptions, not because they accept them or are dominated by them, but precisely to deny the validity of such mythological world views. The biblical writers use the terms, not to accept what they represent, but precisely to reject it ... again, there are no ‘demons’ in the Old Testament, with what that word implies in modern popular English, only idols that are rejected as‘no-gods.’ ”
Even Seventh Day Adventist Ángel Manuel Rodríguez, who
believes in modern demon possession, has to concede that the Old Testament
witness to demonology “isn’t as explicit” as that of the NT. I consider that a major understatement. Certainly, while we
have rare examples like Saul’s periodic affliction by a
“harmful spirit from the Lord”, there is nothing in the OT to answer to what follows it. Even Saul was not “possessed” but continually harassed. He remained
responsible for his choices throughout his waning days.
In short, it is next to impossible to make the case that
demonic activity or possession were regular features of life in Israel prior to
the time of Christ.
Taking Possession
The gospels, however, record a level of demonic possession
and oppression unmatched before or since. No matter how dexterously we try to
match up those 1st century Judean symptoms with modern “mental illnesses”,
the fit has never quite satisfied me.
After all, the Lord was not curing ADHD, depression,
Obsessive-Compulsive Disorder or even monomania — he was dealing with people
so violent nobody would go near them, with people made blind and speechless by demonic oppression, with spiritual powers that hurled their human vessels into fire or water to kill them, and made them gnash their teeth and foam at the mouth, with spirits that tag-teamed their victims and outdid each other in their wickedness.
A Lack of Equivalency
Some or even all of such symptoms are present in a small
subset of the mentally ill today, but any attempt to draw a more general
equivalence between what Jesus was dealing with daily and our present state of
affairs seems to me unconvincing. You could not slip
Legion a fiver and expect him to hit the road when requested. Further, the sheer
numbers of demon-possessed people brought to the Lord Jesus over his ministry
are impressive. Matthew alone uses the words “demon”, “spirit” or “possessed”
over 15 times, and the word “many” is associated with the phenomenon on
more than one occasion. In 1st century Judea, demon possession appears to
have been an almost unremarkable event.
Matthew also distinguishes between demon possession and lunacy, though the two things sometimes appeared in the same person. (The literal translation here is
“moonstruck”; modern translations go with “having seizures”.) This may be something like modern epilepsy; the symptoms certainly sound similar. Still, having lived with
an epileptic once, I can tell you there’s nothing sinister about the
affliction. You don’t control or cure it by staging an exorcism, and you can’t
“talk to” the
epilepsy. In Matthew 17, as with blindness and dumbness, a resident demon
appears to have been the cause of a medical issue.
Demons in Acts and the Epistles
After the Lord Jesus returned to heaven, overt demonic
activity seems to have gradually subsided. There are accounts of dispossession in
the book of Acts, attributed to Peter,
Philip and
Paul, but they are scant compared to those in the gospels. Apart from the apostles and those upon whom they laid hands, others who attempted exorcisms were
notably less effective.
As for the Epistles, they are, in the words of Professor Steven Voorwinde,
“completely silent when it comes to demon possession and exorcism.” S.F. Dyrness observes:
“In the Epistles there is no command given to expel demons, no instance given of daimonizomai, and no mention of a charismatic gift of exorcism.”
Had such things been needed, it is overwhelmingly likely the
Head of the Church would have generously provided them. Even John’s gospel, by
far the latest of the four, contains no references to actual healings from demon
possession, only the repeated (and utterly false) accusation from his enemies that Jesus was himself demon-possessed.
Thus, by the close of the 1st century, demon possession
appears to be almost a non-issue for the apostles and for the early church,
except of course where the suggestion of it might have been used to cast
aspersions on the character of Christ. It is not unreasonable to conclude that
the frequency and intensity of demonic activity had by then subsided
significantly.
Out in the Open, and Back in Disguise
So what might account for the unusual display of Satanic power in Jesus’ day? Satan, after all, is at his most effective
behind the scenes. He
lies, persuades and manipulates. Showing his hand so blatantly seems a little out of character.
I can only speculate here, as scripture does not tell us, but I wonder if going public wasn’t some sort of poorly-judged reaction
to the presence of the Son of God on earth, and later to his work from heaven
through his apostles. If the magi could read signs in the night sky with sufficient clarity to celebrate the birth of the Lord Jesus, surely the “god of this world” had some idea what was coming his way when the “king of the Jews” was born. He certainly made herculean efforts
to rid himself of any potential competition. For Satan to have rallied his troops to the “invasion site” would be a logical
move, if a little outside his usual repertoire. Once the heavenly invasion was
over, Satan seems to have reverted to form. The Epistles primarily warn us
about Satan in disguise, not Satan working overtly.
The man in A&W this morning was a sad case, and I have a
great deal of sympathy for friends and family who have to deal with individuals
struggling with mental illness, but I can say with a fair degree of
confidence that at least he was not a victim of demon possession.
Whatever might be done for him, exorcism is unlikely to be
much help.
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