We do not have a whole lot of clear teaching in the Bible
about demons and precisely how they operate. It is evident from the various
accounts we have in the gospels that demons are capable of indwelling, tormenting
and periodically controlling humans who become susceptible to them, but we do
not know much more than this for certain.
Under what conditions do demons come and indwell a person? Where do
they go when they haven’t got a human being to play with? Why do they so
terribly fear the abyss, and what makes them crave human hosts while methodically working away at their destruction? None of these things are spelled out for us.
The Story of Legion
The story of Legion has always intrigued and confused me. Up
to a point, the Lord’s encounter with the crazy naked man who lived among the
tombs in the land of the Gerasenes and could break chains with his bare hands is
a fairly standard biblical exorcism narrative. It’s the ending I find perplexing.
In the words of Luke:
“Jesus then asked him, ‘What is your name?’ And he said, ‘Legion,’ for many demons [daimonion] had entered him. And they begged him not to command them to depart into the abyss. Now a large herd of pigs was feeding there on the hillside, and they begged him to let them enter these. So he gave them permission. Then the demons came out of the man and entered the pigs, and the herd rushed down the steep bank into the lake and drowned.”
Thayer’s Greek Lexicon says the word daimonion was used by ancient writers like Josephus to
denote a sort of divine power or even deity. Plato uses the same word to
describe spirit beings both good and bad. Unlike in Plato, with a single
exception the New Testament writers do not use the word to describe benign
spiritual forces. That outlier is Acts 17, where daimonion is used in the Platonic sense by Athenian philosophers,
and is translated “strange gods” or “foreign divinities”, which under the circumstances makes perfect sense.
Demons, Demons Everywhere
In the first century biblical accounts, demons are common and
casting them out is almost as common. The noun daimonion appears sixty times in NT scripture, all but six of them in the gospels, some accompanied with the adjective akathartos, which means unclean. Demons
(or “devils”, KJV) are variously sent on their way by Jesus,
his disciples, the
disciples of the Pharisees and even the occasional
unbeliever.
In the NT, demons afflict men, women and children either individually or occasionally
in groups, and are held responsible for all sorts of physical and mental afflictions. Deafness,
muteness,
seizures and convulsions, a tendency to
self-harm,
violence and
inhuman strength are all attributed to them, as well as
irrationality and blasphemies. In the epistles, it is revealed that demons are
the powers behind the false gods to whom Gentiles sacrificed, that they are often responsible for
deceptive religious teachings, and that they
know and fear the nature and power of God.
But demons in scripture are ordinarily a human problem. It is only in this story
of Legion that we find they are also capable of entering and controlling animals.
Swine Flew
I must confess I have always felt a great deal of
sympathy for the dead pigs (there were about 2,000 of them according to Mark), and a fair bit of confusion about why Jesus would allow what occurred in the wake of Legion’s deliverance.
The explanations of the commentators are not much help either.
For example, William MacDonald writes:
“The Lord is criticized today for destruction of someone else’s property. However, if the swine keepers were Jews, they were engaged in an unclean and illegal business. And whether they were Jews or Gentiles, they should have valued one man more than two thousand pigs.”
Actually, it’s not the fact that the swine were someone’s
property that is of concern to many of us. I hadn’t even thought of it
until I read MacDonald’s explanation of the passage. But his point about
the relative value of a man and 2,000 pigs is not well considered: Jesus
and his disciples drove out demons (even multiple demons, as in the case of
Mary Magdalene) on many occasions without sending them into another person or
animal. The Lord could certainly have driven out even a legion of demons without
permitting them to possess the hogs if he so desired. Allowing them to enter the swine was an accommodation,
not a necessity.
Miracles of Destruction?
Now, clearly Jesus did not personally drown the swine. His miracles were almost never destructive in character, and there are plenty of
places in scripture where we find evidence that God
cares deeply about animals and is
reluctant to kill or harm them unnecessarily. To imagine that the Son and the Father hold different views about the value of
animal life is a theological non-starter.
I have only been able to put the event down to a matter
of spiritual priorities. Demons, though fallen, bent and evil, are higher-order
beings vested with authority from the former anointed guardian cherub, Satan himself. In the first century, probably very much against
their wishes, they served a most useful purpose in validating the good news
Jesus and his disciples preached, providing daily evidence of the power of God
over the forces of evil and the authority of his Christ. The time for Christ to
act in final judgment on either the world or the forces of darkness was
still to come. It was not appropriate for him to judge
demons in that moment on the Gerasene hills, let alone in such large numbers. The
Son of God needs no defense from me for his choices; however, to the extent
I need to, I can at least rationalize the Lord’s actions by
positing that some higher obligation or greater spiritual interest was being
served by neither consigning such a large number of demons to immediate
destruction nor expelling them into the world to wreak havoc in other lives.
The Question of Demonic Motivation
What really confuses me is why the demons begged to be allowed to enter the pigs in the first place if all they intended to do was immediately destroy them. I’m not at all sure they did. We have no indication it is the ordinary practice of demons to indwell animals, nor is it likely that tormenting animals would be the least bit satisfying to beings habituated to manipulating human bodies and minds. More importantly, drowning their new hosts would leave the demons with nowhere else to go, which seems to have been the very fate they were at pains to avoid. Mark tells us, “they begged him earnestly not to send them
out of the country.” Perhaps this is what ordinarily happened to demons un-bodied and banished by
the Lord. For whatever reason (perhaps they were under orders), these demons
did not want to leave their post and be sent elsewhere, which gives them no
logical motive for destroying the pigs.
The argument is made that demons are perverse and
destructive beings bent only on causing carnage, and that the destruction of
the swine was a display of their sheer power and insatiable malice. But
consider this: given the level of discernment Jesus possessed with respect to
the true motives of others, does it seem likely to you that he would allow the
demons to possess a large herd of animals only so they could use his own
creations to have the last word on him, putting on a final, spectacular display
of Satanic self-will for the astounded onlookers? It certainly doesn’t to me.
Perhaps, then, neither Jesus nor the demons drove the pigs
into the sea. But if not, who did?
The Whole Herd Rushed
Well, what about the pigs?
None of the three gospel accounts say the demons drove the
pigs into the sea. All say some form of “the [whole] herd rushed ...”
Who knows what it feels like to an animal to be possessed by
a demon? My guess is that it is exceedingly unpleasant. Animals have neither
the capacity for rationalization of evil nor the bottomless capacity for
self-deception in which we humans regularly indulge ourselves. No
self-respecting pig of my acquaintance has ever willingly listened to heavy
metal music, set hoof in an occult bookstore, consulted a medium for advice,
read a tarot or horoscope, or played with a Ouija board. Animals don’t invite
demons into their lives. In fact, given the prodigious number of human beings voluntarily
serving themselves up to demonic influence on a regular basis, I doubt
demons ever stoop to bothering with animals at all.
Moreover, if you’ve ever seen the carnage a desperately
itchy dog can wreak on the delicate mechanisms of his inner ear with the
frantic flailings of a dirty back paw, you know that the way an animal deals
with sudden and intense torment is instinctive and often immensely
self-destructive.
My best guess about what happened on that hill in the
Gerasenes is this: the pigs had an unexpected and highly visceral negative
reaction to the sudden influx of demons, became crazed and stampeded down the hill to
their deaths.
If so, nobody was more surprised than the demons.
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