My only real criticism of this chapter which I have previously addressed (and which I will remind the reader of now and at the end)
is:
no reason is given for the need
of the evil spirits
to inhabit human bodies.
As spirit beings?
(Fallen Angels)
They simply do not need a home.
Angels are spirit beings:
Hebrews 1:14
Are they not all ministering spirits,
sent forth to minister
for them who shall be heirs of salvation?
And Satan is prince of the power of the air
Ephesians 2:2
Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:
Satan doesn't come to earth
(proper)
until Christ ascends.
Revelation 12:9, 12
And the great dragon was thrown down, that ancient serpent, who is called the devil and Satan, the deceiver of the whole world—he was thrown down to the earth, and his angels were thrown down with him.
Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.
SO THEN WHERE DID THE EVIL SPIRITS COME FROM THAT NEEDED A PLACE TO INDWELL?
The Answer is pretty obvious:
Genesis 6:4
The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of man and they bore children to them. These were the mighty men who were of old, the men of renown.
The evil spirits that needed a "habitation"
were the spirits of the Nephilim, post flood.
Book of Enoch Chapter 15
"The spirits of heaven-
in the heaven is their dwelling
and the spirits begotten upon the earth-
in the earth shall be their dwelling.
And the spirits of the giants
will devour, oppress, destroy, assault, do battle,
and cast upon the earth and cause convulsions,"
The author of
fails to explain
why spirit beings need to indwell in humans,
I just explained it to you.
But other than not even coming close
to touching that subject matter?
No real problem here.
In fact its pretty insightful.
"C. Various Theories on Demon Possession
The actual expression "demon possession" does not occur is the New Testament, but apparently originated with Josephus from whom it has passed into ecclesiastical language...With regard to the frequent and very prominent mention of demoniacs in Scripture, four principal opinions exist."
"1. UNICRIPTURAL VIEWS OF DEMON POSSESSION
The unscriptural views scarcely merit serious attention, but since they are widely subscribed to and staunchly defended, they must accordingly be considered."
"The Mythical Theory
The basic idea of this hypothesis, advanced notably by David Friedrich Strauss and the mythical school, is that the whole narrative of Jesus' demon expulsions is merely symbolic, without actual foundation of fact.
Suffice it to reply that in the Gospel accounts, the plain prosaic narration of the incidents as facts, regardless of what might be considered as possible in highly poetical and avowedly figurative passages, would make their statement here, in pure prose, not a figure or a symbol, but a lie."
"The Accommodation Theory
The proponents of the accommodation theory say that our Lord and the Evangelists, in making reference to demon possession spoke only in accommodation to the prevalent ignorance and superstition of their auditors, without making any assertion as to the actual existence or non-existence of the phenomena described, or the truth or falsity of current belief."
This ingenious, but false, theory is completely incompatible with the simple and direct attribution of personality to the demons (much as to men, angels, or God), and, if carried out in principle, must subvert the truth and integrity of the Holy Scripture itself. It is completely overthrown by the single fact of the violent effect caused by the entrance of the demons into the Gadarene swine, which excludes any idea that our Lord or the Evangelists did not assert or imply any objective reality in possession. The theory also employs the popular fallacy, that since demon possession does not occur today-contrary to the testimony of modern missionary history-therefore it never occurred. But even if it were granted that it does not occur today, that would not at all prove that it never existed."
(Remember, this book was written in 1953. I think we see demonic influence and possession today much more than we are willing to admit to ourselves.)
"But the essential idea of the accommodation theory is in itself sound. For our Lord did not speak of demons only to the ignorant and superstitious and uninitiated multitudes, but also in His private instruction to His own disciples (Matt. 17:19-21)."
"Would Jesus sanction, and the evangelists be permitted to record, an idea essentially false, which has continually been the stronghold of superstition? How unthinkable, when superstition, in things of far less moment, was denounced by our Lord (Matt, 23.5 16-20)!"
"The Hallucination Theory
Demon possession is explained, under the hypothesis of hallucination, as a mere psychological delusion on the part of the victim, who, diseased and distraught, becomes wrought up to such high pitch of emotional frenzy ог mental excitement that he imagines himself possessed and controlled by another and more powerful being. Under the suppression of human consciousness and the dethronement of reason, he speaks in the character of the fancied demon (Mark 5:7)..."
"The theory fails to explain how a person, so bereft of reason, can in the same instant, manifest a knowledge of Jesus' deity and sonship (Mark 5:7) far in advance of the most pious and enlightened people of the whole nation, Nor does it explain the violent effect of the entrance of the demons into the swine (Mark 5:13), which alone is enough to demonstrate the absurdity of supposing the possession to be only an imaginary one."
"2. THE SCRIPTURAL VIEW OF DEMON POSSESSION
It is obvious that all attempts to explain cases of demon possession other than as actual occurrences, and in the simple and plain sense in which they are portrayed in the sacred Record, are weak and totally inadequate. It is therefore necessary to present the Scriptural view, which is the natural and literal interpretation of the Biblical narratives, viewing possession as an actual state of habitation and control by one or more demons."
"In ordinary temptation and the usual assaults of Satan, the human will yields consciously, and, by yielding, gradually assumes, without forfeiture of its evident freedom of action, the characteristics of the Satanic nature. It is allured, solicited, and persuaded, despite the strivings of divine grace, but not overborne. But in demon possession, at least of the spontaneous or voluntary type, the victim seems to undergo a complete or incomplete deprivation of reason or the power of choice, with his personality so eclipsed or overwhelmed as to produce the consciousness of a two-fold will in him. Still, however, possession is only a special, and, as it were, miraculous exhibition of the power Satan has over fallen human nature;..."
"Some of the actions of the possessed would seem to indicate that the human spirit still retains a keen desire for purity and deliverance (Mark 5:7) although through the flesh and demon power working through the medium of the flesh, it is enslaved."
"It is perhaps not without significance that almost all the cases of demon possession are recorded as occurring among the rude and half-Gentile populations of Galilee. John, dealing mainly with the ministry in Judaea and Jerusalem, where the population seemed to have been more cultured and refined, does not mention an actual case of possession or expulsion, but emphatically recognizes the existence of the phenomenon (John 7:20; 8:48; 10:20)."
"D. THE NATURE OF DEMON POSSESION
Much apparently remains obscure concerning the precise nature of the the demoniacal state, and yet Scripture gives ample detail for the construction of a fairly full and comprehensive picture of the phenomenon."
"1. DEMON POSSESSIN AND THE RESPONSIBILITY OF THE POSSESSED.
Various answers have been given to the question as to what degree the demonized are accountable for their condition. Theories vary from assigning complete responsibility to denying any accountability whatever. Although 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, yet it is scarcely possible to ascribe it in every instance as originating in such moral and responsible conduct, for Mark describes the case of the demonized boy us having been such "from a child" (9:21). In this case, at least, some other reason must be assigned for the child's exposure to demon invasion. If demonization is of the nature of a miracle in the realm of evil, it is futile to attempt to explain in, in every instance, on the basis of natural causation. There may be special divine permission of unusual Satanic operation to accomplish some extraordinary purpose of divine wisdom in accordance with the principles of the divine sovereignty."
"Whatever causes may, or may not, be assignable to any given case of possession, one thing is certain, the demonized are incapable of separating their own consciousness and mental processes from the influence of the demon, and their own identity and free volition are merged, and to that extent lost, in that of their invaders. This loss of what may be called "individualism," or the consciousness of a distinct and self-determining individuality, with the power of self-origination in mental and moral actions, which distinguishes the human soul from the animal, accounts for the hideous, inhuman, and often bestial behavior of the demonized. Their conduct is not due to mental disease, where injury to the brain or nervous system may cause previously existing mental impressions to be excited without corresponding outward stimuli, as in maniacal disorders, nor is it due to vice, as involving the power of of moral self-origination and self-action, but it is attributable to the presence of an inhabiting superior power of evil."
"The pivotal question is whether indwelling by the possessing spirit is temporary or permanent. If it is permanent, it is obvious that it involves little or no moral element and consequent responsibility in the possessed; for his personality with its mental and moral actions is completely monopolized by the overpowering demon. In such an event, the only real responsibility to be assigned the victim would be any liability he might have incurred by moral choice in initially laying himself open to the demoniacal state On the other hand, if the demonized condition is not a permanent condition, the demonized might, in moment of relief, shake himself free from the malignant and overshadowing power, or seek release from it. In that case, the demonized state would involve personal responsibility, although of a diseased and disturbed consciousness. That such a responsibility is involved seems certain, inasmuch as "neither the New Testament, nor even rabbinic literature, conveys the idea of permanent demoniac indwelling," from which idea the later term "possession" owes its origin. Such New Testament examples as the evangelists record, as that of the scene in the synagogue at Capernaum (Mark 1:21-28), convey the impression of a sudden influence, provoked, it would seem in most cases, by the personal presence and words of the Christ."
"It is very difficult, in analyzing the language and conduct of the demonized to determine whether what is said or done is to be attributed to the demonized or to the residing demon. Indeed in the presence of a dual consciousness, it must always be remembered that there is a mixture of the human and the demonic. The demonized speaks and acts like a person, under the control of a demon, Edersheim maintains "the demonized would speak und act in accordance with his previous demonological ideas." This seems very reasonable, and would account for indications of popular superstitions in the time of Christ in the conduct and language of the demonized, without attributing to Christ such accommodation to the popular notions of the day, as is not only untenable in itself but incompatible with the spirit and language of the narratives."
"2. DEMON POSSESSION AND DISEASE
Scripture, while carefully distinguishing between demonic possession and natural disease (Matt. 4:24; 8:16), nevertheless, represents many sicknesses such as dumbness, deafness, and paralysis as due to demon inhabitation (Matt. 9:32-33, 12:22, Mark 5:5; 9:17-18). But as all who were dumb, deaf, or paralyzed are not described as demonized, it is evident that all physical or even mental disorders of the same class are not ascribed to the same cause. Some may be natural, while others may be demonic. On the other hand, since the demonized state always involves the derangement of body or mind or both, due to demonic and not natural causes, there are, accordingly, always symptoms of disease, more or less violent, in every demonized person; and the severity of these distempers is greatly accentuated in the last fierce paroxysm when the evil spirit quits his habitation. This is an indication that demonic action is primarily upon the nervous system, which forms the nexus between the body and the mind, and the varied physical effects are caused by the different parts of the nervous system acted upon."
"Although a particular disease, caused by a demon, may in some cases be permanent, it does not follow that those who are so affected are permanently or constantly under the power of the demon. It seems the disease may remain, even though the person may not, for the time, be in the demoniac state. There is clear indication that the cure of sicknesses caused by demonic power, but not restored while the victim is in the demonized state, as well as diseases due to natural causes, are spoken of more specifically as "healings" (Matt. 10:1; Mark 1:32-34; 6:13; Acts 8:7; 19:12), while actual restoration in the demoniac states are more definitely classified as casting out of demons (Mark 1:26, 39; 5:8; 9:28). The more comprehensive term "healing" is, however, sometimes employed to designate both, as obviously the restoration of any derangement of body or mind, whether from natural or demonic cause, whether in the demonized state or out of it, is a healing (Matt. 4:24; 12:22)..."
"As W. Menzies Alexander, M.D., says, "The symptoms of the possessed have their parallels among the insane of today, the confession of Jesus as the Messiah alone excepted."
William Menzies Alexander, M.D., Demonic Possession in The New Testament, p. 172."
"To point to the Messianic confession as the only "superphysical element" in the Biblical accounts of the demonized, and to say the remaining phenomena but demonstrate "the physical element or the presence of mental disease, is, as noted, to state the fact of the disorder but to give up all explanation of its cause."
"As generally, Scripture goes back to original causes and refers the introduction of physical and mental suffering into the human race to the Adamic fall, and assigns the power of physical and moral evil to a personal and spiritual source. In addition, it teaches the reality of subservient spirits of evil, who, through the power they are permitted to exercise over the soul and indirectly over the body, are the agents in causing certain physical and mental diseases."
"3. DEMON POSSESSION AND DEMONIC INFLUENCE
It is important in considering the function of evil spirits in Satan's kingdom, as Lewis Sperry Chafer points out, "to distinguish between demon possession or control, and demon influence. The New Testament gives ample warrant for making such a differentiation. To demon possession only unbelievers are exposed; to demon influence, both believers and unbelievers. In the one case, the personality is actually invaded, the body inhabited, and a dominating control is gained; while in the other instance, attack is from without, through pressure, suggestion, and temptation."
"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. The unbeliever, however, being under the prince of the powers of the air, the spirits that are now working in the sons of disobedience" (Eph. 2:2, Weymouth), is by the very nature of his plight a prey to all Satanic power and demonic malignity, both from within and from without. And there is no apparent reason why he may not, as in the time of our Lord and His Apostles, suffer demonic invasion of his personality to the partial or total eclipse of his individuality and thus manifest all the symptoms of the possessed, the confession of Jesus as the Messiah, alone excepted."
"Demonic influence may assume a great variety of forms. Its sign is always departure from the faith, or the body of revealed truth, and may manifest itself in open apostasy (I Tím. 4:1),
(False teachings and Political Idolatry anybody?)
4 The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons.
and perversion of the truth,"
leads to corrupt conduct
and practice (1 Cor. 10:16-22),"
"resulting in worldliness"
and uncleanness (II Pet. 2:10-12)."
"Believers who would be spiritual and live victoriously face a tremendous conflict with Satan and demons, who vehemently oppose true spirituality and Christian usefulness (Eph. 6:11-12). The panoply of prayer (Eph. 6:10-20),
faith (I John 5:4),
and the Word of God
combined with
a knowledge of
Satanic devices
(II Cor. 2:11),
Lest Satan should get an advantage of us:
for we are not ignorant of his devices.
Genesis 6
Prophetic Implications
“Another reason that an understanding of Genesis 6 is so essential is that it also is a prerequisite to understanding (and anticipating) Satan's devices and, in particular, the specific delusions to come upon the whole earth as a major feature of end-time prophecy.”
(We got the playbook, we've already won,
were fighting from victory
not for victory
and Satan knows it.)
"are the Christian's resources for triumph."
"4. DEMON POSSESSION AND EXORCISM
Strictly speaking there are no exorcisms in the Bible. Use of the word, in its essential etymological meaning, forbids its employment with regard to the expulsion of demons by our Lord or His disciples. The word signifying, as it does, the casting out of evil spirits by conjurations, incantations, or religious or magical cere- monies, is singularly appropriate to describe Jewish and ethnic practice, but is in salient contrast to that of our Lord and His followers, who employed no such methods."
"Among ancient and primitive peoples, exorcism depended to a great extent on the efficacy of magical formulas, commonly com- pounded of the names of deities, and repeated with exorcistic ritual over the bodies of those demon possessed. Power to cast out demons was regarded as existing in the words themselves, and great importance was attached to the correct recital of the right formulas and proper performance of the prescribed ritual."
"The prevalent phenomenon of exorcism among the Jews in the time of our Lord (Matt. 12:27) and of the Apostles (Acts 19:13-20) loses its singularity in view of its wide ethnic distribution, manifested, for example, not only in the incantation texts of ancient Babylonia and Assyria, but also in the large numbers of magical papyri, which have been discovered, showing how widespread ancient belief in demonic possession was."
"Jesus' method of setting the demonized free is in clear-cut contrast to these Jewish and ethnic exorcisms. His was always the same, and consisted neither in magical means nor in ritualistic rigmaroles, but in His own living word of infinite power. He spoke, and the demons obeyed Him as Lord of the spirit world. In one respect all those who were demonized exhibited the same phenomenon they all recognized Jesus and owned his power (Mark 1:24, 34, 5:7).
"The phrase, "in the name of Jesus," (Mark 16:17; Luke 10:17) did not signify that the sacred appellation, formally pronounced, possessed any magical power to accomplish a cure. The "name" was tantamount to the infinite Person behind the name. The expression "in His name" was thus equivalent to "in His power," "in all that He is and does." While it is said that Jesus "cast out the spirits with a word" (Matt. 8:16), the word is obviously not ritualistic, but authoritative. Jesus' own explanation of the method and power used in His expulsions is given when He said, "But if I by the Spirit of God cast out demons, then is the kingdom of God come upon you" (Matt. 12:28). It was, accordingly, by the power of the Holy Spirit...that Jesus effectuated His cures..."
"When the Pharisees attribute the cures wrought by Jesus to demonic agency (Matt. 12:24), they seem to imply that the popular notion of the way to wield control over demons was by obtaining, through magic, power over Beelzebub, the prince of the demons. In reply, Jesus maintains, that since the demons are evil, control over them can come only by opposing them in the power of God."
"In His answer to the charge of the Pharisees, Jesus refers to the Jewish exorcists, "who in one way or another, were casting out evil spirits. "se "If I by Beelzebub cast out demons, by whom do your sons cast them out? Therefore they shall be your judges" (Matt. 12:27). Christ does not defend nor attack these exorcists in this passage. He merely makes reference to them in His argument with their fathers. Plumptre contends Jesus' question requires for its logical validity the admission that the children of the accusers did really cast out demons, and, that not by Beelzebub. In that case the Pharisees stood self-condemned; for thus were they bringing an accusation against Jesus, to which their own sons were thereby exposed. Plumptre further suggests that one need not assume that the alleged power of Jewish exorcists to cast out demons was always a pretence, or rested only on spells and incantations. He thinks earnest prayer, fasting, and faith may well have been found among the better and truer Pharisees, and resulted in genuine expulsions."
(Its a more than reasonable assertion.)
"Lange would acknowledge Jewish exorcisms, and holds that they in no way invalidate the authority of the miracles of Jesus. He suggests that the two are fittingly to be compared to the wonders performed by Moses and those wrought by the magicians of Egypt (Exod. 7:8-18, 20-24; 8:6-7, 16-19;9:11), where
miracles by evil supernaturalism
(magic),
in imitation of the divine power,
could go so far,
and no farther.
(What does the Bible say about demonic/satanic miracles?
(Look out in the end times basically).
"Jesus is certainly not denying the power of the prince of the demons to allocate his satellites where he sees fit, or to effect their removal from a particular abode,
(Why do spirit beings need one again?
abode that is.)
if only temporarily (Matt. 12:43-45),
to deceive to excite fear and dread, and to inspire demon worship..."
"As regards Jewish exorcists specifically, it does seem clearly implied by Jesus allusion to them, that they did, in some cases at least, expel demons, and that not by evil power. Jesus immediate and emphatic reference, however, to His own expulsions "by the Spirit of God, and in His case the consequent sudden, unexpected coming of the kingdom of God upon His accusers, when they were totally unprepared to receive it."
"Sheep in wolves clothing.
With great effect."
Pretty sure somebody said that.
Yup...pretty sure.)
"(Matt. 12:28), is ostensibly intended as a vivid contrast to all exorcistic methods. These methods were ostentations, elaborate, ritualistic, and superstitions. His method was uniquely simple, instantly and unfailingly efficacious, and thoroughly uncontaminated with showy ritual and ignorant superstition. And yet, despite the character of Jewish exorcisms, there no dogmatic reason why the rich grace of God might not, in many instances, have overlooked the ignorance and the extravagance of the methods employed, and beneath it all heard the cry of genuine faith and distress and wrought deliverance."
"One very important fact, however, must be noted. Although the Shema, "Hear, Israel, Jehovah our God is nice Jehovah (Deut. 6:4), and similar formulas were employed in Jewish exorcisms, they were never, as Christian expulsions, in the name of the Lord Jesus" (Act 19:13). This pregnant phrase necessarily implies personal faith in Jesus as the Christ, and is equivalent to "in His power". The incident, in which the only Biblical reference (Acts 19:18) to the professional exorcist (exorkistes) occurs directly by name, is an illustration of this fact. According to the narrative, a group of travelling professorial Jewish exorcists, who, of course, were not Christians, witnessing the powerful and instantaneous cures wrought by Paul at Ephesus (Acts 19:13), attempted to do the same by a mere ritualistic use of the name of the Lord Jesus. Their complete and ignominious failure is represented as being due to their lack of faith in the living Christ, by whose power such miracles of healing were wrought, although they were letter- perfect in the use of the formula."
(It's never enough
to just
go through
the motions,
you gotta honestly
believe
in the name.)
"The demons recognized and obeyed Jesus as Lord of the spirit-world. And they knew and heeded Paul as a servant and ambassador of Christ. But an attempted magic and superstitious employment of the name of Jesus, so far from effecting any control over them, instead lay the exorcists open to their punitive fury to impress upon them, and upon all, the error of mixing Christ with magic, and truth with superstition. It is highly significant that the demonstration of God's power in this glaring exposé of superstition resulted in a great revival, in which many who
"practiced magical arts"
burned their books
(Acts 19:19)..."
(Where did they get them from is what I wanna know)
and now were almost half way through the book lol...
Reminder Time:
My only real criticism of this chapter which I have previously addressed (and which I will remind the reader of now and at the end)
is:
no reason is given for the need
of the evil spirits
to inhabit human bodies.
As spirit beings?
(Fallen Angels)
They simply do not need a home.
Angels are spirit beings:
Hebrews 1:14
Are they not all ministering spirits,
sent forth to minister
for them who shall be heirs of salvation?
And Satan is prince of the power of the air
Ephesians 2:2
Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:
Satan doesn't come to earth
(proper)
until Christ ascends.
Revelation 12:9, 12
And the great dragon was thrown down, that ancient serpent, who is called the devil and Satan, the deceiver of the whole world—he was thrown down to the earth, and his angels were thrown down with him.
Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.
SO THEN WHERE DID THE EVIL SPIRITS COME FROM THAT NEEDED A PLACE TO INDWELL?
The Answer is pretty obvious:
Genesis 6:4
The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of man and they bore children to them. These were the mighty men who were of old, the men of renown.
The evil spirits that needed a "habitation"
were the spirits of the Nephilim, post flood.
Book of Enoch Chapter 15
"The spirits of heaven-
in the heaven is their dwelling
and the spirits begotten upon the earth-
in the earth shall be their dwelling.
And the spirits of the giants
will devour, oppress, destroy, assault, do battle,
and cast upon the earth and cause convulsions,"
The author of
fails to explain
why spirit beings need to indwell in humans,
I just explained it to you.
But other than not even coming close
to touching that subject matter?
No real problem here.
In fact its pretty insightful.
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