Names of Spirit Beings

Other than HaShem, there are only three spirit beings who are specifically named in the Scriptures: Mikha'el (Michael), Gavri'el (Gabriel), and (perhaps) Heylel (Lucifer) whose title (not name) is HaSatan (the accuser).

Mikha'el (Who is Like God) is an “Archangel,” the Sar Ri'shown (chief prince) of HaShem's heavenly army, the great prince who stands guard over the people of Israel. (See Daniel 10:13; 10:21; 12:1; Jude 1:9; Revelation 12:7)

Gavri'el (Warrior of God), is also an archangel, the angel HaShem uses to send messages of great importance to man. He was sent to Daniel, to Zacharias, and to Mariam, the mother of Yeshua. (See Daniel 8:16; 9:21; Luke 1:19; 1:26)

Heylel (Light Bringer or Light Bearer) is also know as Shining One, Morning Star, and Lucifer (in KJV). He is also called Beelzebul (Lord of the House, Beelzebub in KJV) seven times in the Apostolic Writings (Matthew 10:25; 12:24; 12:27; Mark 3:22; Luke 11:15; 11:18; 11:19.). He is called Satan (adversary, one who withstands) 47 times in the NASB.
 

Adapted from the article “Angel”
in Easton's Bible Dictionary

“Angel” is a word signifying, both in the Hebrew and Greek, a “messenger,” and hence employed to denote any agent G-d sends forth to execute his purposes. It is used of an ordinary messenger (Job 1:14: 1 Samuel 11:3; Luke 7:24; 9:52), of prophets (Isaiah 42:19; Haggai 1:13), of priests (Malachi 2:7), and either the Pastors or perhaps the spirit beings assigned as guardians of the seven assemblies. (Revelation 1:11,20).

It is also applied to such impersonal agents as the pestilence (2Samuel 24:16,17; 2Kings 19:35), the wind (Psalm 104:4).

But its distinctive application is to certain heavenly intelligences whom HaShem employs in carrying on His government of the world. The name does not denote their nature, but their office as messengers. The appearances to Avraham at Mamre (Genesis 18:2,22. Comp 19:1), to Ya'akov at Peniel (Genesis 32:24,30), to Y'hoshua at Gilgal (Joshua 5:13,15), of the Angel of the Lord, were without a doubt manifestations of the pre-incarnate Yeshua HaMashiach, “foreshadowings of the incarnation,” revelations before the “fulness of the time” of HaShem haBen.

As finite creatures they may fall under temptation; and accordingly we read of “fallen angels.” Of the cause and manner of their “fall” we are somewhat ignorant, though a good case can be made that when HaSatan was evicted from heaven, he took a full third of the heavenly host with him (Yesha‘yahu [Isaiah] 14:12-17); (Yechezk'el [Ezekiel] 28:11-19); Luke 10:18; Revelation 12:3,4; Revelation 12:7 - 9.

We know that “they left their first estate” (Matthew 25:41; Revelation 12:7,9), and that they are “reserved unto judgment” (2Peter 2:4). When the manna is called “angels’ food,” this is merely to denote its excellence (Psalm 78:25). Angels never die (Luke 20:36). They are possessed of superhuman intelligence and power (Mark 13:32; Psalm 103:20). They are called “holy” (Luke 9:26), “elect” (1Timothy 5:21). The redeemed in glory are “like the angels” (Luke 20:36). They are not to be worshipped (Colossians 2:18; Revelation 19:10).

Their functions are manifold.

 (a) In the widest sense they are agents of HaShem’s providence (Exodus 12:23; Psalm 104:4; Hebrews 11:28; 1 Corinthians 10:10; 2Sam 24:16; 1 Chronicles 21:16; 2Kings 19:35; Acts 12:23).

 (b) They are specially HaShem’s agents in carrying on his great work of redemption. There is no notice of angelic appearances to man till after the call of Abraham. From that time onward there are frequent references to their ministry on earth (Genesis 18; 19; 24:7,40; 28:12; 32:1). They appear to rebuke idolatry (Judges 2:1-4), to call Gideon (Judges 6:11,12), and to consecrate Samson (13:3). In the days of the prophets, from Samuel downward, the angels appear only in their behalf (1Kings 19:5; 2Kings 6:17; Zech. 1-6; Daniel 4:13,23; 10:10,13,20,21).

The Incarnation introduces a new era in the ministrations of angels. They come with their Lord to earth to do Him service while here. They predict His advent (Matthew 1:20; Luke 1:26-38), minister to Him after his temptation and agony (Matthew 4:11; Luke 22:43), and declare His resurrection and ascension (Matthew 28:2-8; John 20:12,13; Acts 1:10,11). They are now ministering spirits to the people of HaShem (Hebrews 1:14; Psalm 34:7; 91:11; Matthew 18:10; Acts 5:19; 8:26; 10:3; 12:7; 27:23). They rejoice over a penitent sinner (Luke 15:10). They bear the souls of the redeemed to paradise (Luke 16:22); and they will be the ministers of judgment hereafter on the great day (Matthew 13:39,41,49; 16:27; 24:31). The passages (Psalm 34:7, Matthew 18:10) referred to in support of the idea that every individual has a particular guardian angel can not be proven to have that meaning. They probably merely indicate that HaShem employs the ministry of angels to deliver his people from affliction and danger, and that the angels do not think it below their dignity to minister even to children and to the least among Yeshua’s disciples.

The “angel of his presence” (Isaiah 63:9. Compare Exodus 23:20,21; 32:34; 33:2; Numbers 20:16) is probably rightly interpreted of the Messiah as the guide of his people. Others have supposed the expression to refer to Gabriel (Luke 1:19).

About HaSatan

He is the prince of evil spirits and the inveterate adversary (one who opposes another in purpose or act) of HaShem and HaMashiach and all of mankind the adversary, and:

• he incites apostasy from HaShem and to sin

• he circumvents men by his wiles

• the worshippers of idols are said to be under his control

• by his demons he is able to take possession of men and inflict them with diseases

• by HaShem’s assistance he is overcome

• on Messiah’s return from heaven he will be bound with chains for a thousand years, but when the thousand years are finished he will walk the earth in yet greater power, but shortly after will be given over to eternal punishment

The prophet Yechezk'el [Ezekiel] (28:11-19) speaks the word of HaShem to “the king of Tyre” but the context demands that he is speaking not directly to the king, but rather to the power behind the king, HaSatan, for when was the king of Tyre ever in Eden, and when was he ever the "anointed cherub who covers … on the holy mountain of G-d”?

Again the word of the LORD came to me saying, "Son of man, take up a lamentation over the king of Tyre and say to him, 'Thus says the Lord G-D, "You had the seal of perfection, Full of wisdom and perfect in beauty. You were in Eden, the garden of God; Every precious stone was your covering: The ruby, the topaz and the diamond; The beryl, the onyx and the jasper; The lapis lazuli, the turquoise and the emerald; And the gold, the workmanship of your settings and sockets, Was in you. On the day that you were created They were prepared. You were the anointed cherub who covers, And I placed you {there.} You were on the holy mountain of God; You walked in the midst of the stones of fire. You were blameless in your ways From the day you were created Until unrighteousness was found in you. By the abundance of your trade You were internally filled with violence, And you sinned; Therefore I have cast you as profane From the mountain of God. And I have destroyed you, O covering cherub, From the midst of the stones of fire. Your heart was lifted up because of your beauty; You corrupted your wisdom by reason of your splendor. I cast you to the ground; I put you before kings, That they may see you. By the multitude of your iniquities, In the unrighteousness of your trade You profaned your sanctuaries. Therefore I have brought fire from the midst of you; It has consumed you, And I have turned you to ashes on the earth In the eyes of all who see you. All who know you among the peoples Are appalled at you; You have become terrified And you will cease to be forever.'""

Likewise, the prophet Yesha‘yahu (Isaiah) speaks to the king of Babylon, but here also he clearly is addressing the power behind the king, rather than addressing the king directly. (14:12-17)

"How you have fallen from heaven, O star of the morning, son of the dawn! You have been cut down to the earth, You who have weakened the nations! But you said in your heart, 'I will ascend to heaven; I will raise my throne above the stars of God, And I will sit on the mount of assembly In the recesses of the north. I will ascend above the heights of the clouds; will make myself like the Most High.' Nevertheless you will be thrust down to Sheol, To the recesses of the pit. Those who see you will gaze at you, They will ponder over you, {saying,} 'Is this the man who made the earth tremble, Who shook kingdoms, Who made the world like a wilderness And overthrew its cities, Who did not allow his prisoners to {go} home?'"

There are only two other references in the entire Bible to anyone “fallen from heaven.” Yeshua said, “I was watching Satan fall from heaven like lightning.” (Luke 10:18); and “Then the fifth angel sounded, and I saw a star from heaven which had fallen to the earth; and the key of the bottomless pit was given to him.” (Revelation 9:1)

Adapted from the article “Satan” in
Baker’s Evangelical Dictionary of Biblical Theology

The Hebrew word satan [f'f] means “an adversary, one who resists.” It is translated as “Satan” eighteen times in the Tanakh, fourteen of those occurrences being in Job 1-2, the others in 1Chronicles 21:1 and Zechariah 3:1-2. There is some dispute as to whether it should be taken as a proper name or a title. In Job and Zechariah the definite article (“the”) precedes the noun (lit., “the satan” or “the accuser”). Thus some argue it should be a title, while in 1Chronicles (without the article) it should be considered a proper name. The word is used also of various persons in the Tanakh as “adversaries,” including David (1Sam 29:4), Rezon of Damascus (1Kings 11:23,25), and the Angel of the Lord (Num 22:22,32).

Baker holds that in Job “the Satan” is not directly HaShem’s adversary, but Job’s, and says that he acts as one of HaShem’s subordinates/courtiers to follow His directives. However, a more careful reading of the text would suggest that HaSatan is, in fact, working against the purposes of HaShem by bringing accusations against innocent Job. It would appear that HaSatan still has direct access to HaShem's throne room after being cast out, as HaShem asks what he has been doing and HaSatan replies that he has been “roaming about on the earth and walking around on it.” it seems as if he may be trying to appeal his conviction for treason by accusing HaShem of being unjust and by bringing accusations against others (“Why are You being unjustly hard on me? Just look at how bad some others are, and you aren't doing anything to them!”)

HaSatan claims that Job is, after all, not being righteous out of love for, and trust in, HaShem, but rather that Job’s righteousness is a reaction only to his prosperity, and is based on self-interest.

Baker (and others) believe that within the Job narrative, Satan Acts at HaShem’s directive. They claim that 1:12 and 2:6-7 point to Satan's causal role in Job's life, but later texts like 6:4; 7:14; 9:17 appear to lay blame on HaShem. Thus, they say, Satan carries out divine directives.

Again, however, a closer reading of the text reveals that HaShem intends to use righteous Job as an example to turn HaSatan’s argument back against himself. The tests that HaShem allowed were meant to demonstrate what Job’s true motivation was. He does not direct HaSatan to inflict Job, but rather gives him permission to do so, and in 6:4; 7:14; 9:17 Job, not understanding what HaShem is doing, says that even if HaShem is doing these things to him, he still will not curse HaShem, but will continue to trust Him.

“Satan” occurs thirty-six times in the Apostolic Writings, eighteen of that number in the Gospels and Acts. The Greek term satanas [Satana'"] is a “loan word” from the Hebrew Tanakh, and twenty-eight of the total occurrences are accompanied by the definite article. Often in the Gospel accounts Yeshua is in contact with Satan directly or indirectly. He was tempted by Satan (Mark 1:13). In the famous “Beelzebub controversy” Yeshua made clear His intention to drive Satan out of people’s lives and to destroy his sovereignty (Matt 12:26; Mark 3:23, 26; Luke 11:18). He liberated a woman “whom Satan (had) kept bound for eighteen long years” (Luke 13:16). Rav Sha'ul (Paul) spoke of his being sent to turn people “from the power of Satan to HaShem” (Acts 26:18), and that the works of the “lawless one (were) in accordance with the work of Satan,” in doing sham miracles, signs, and wonders (2Thess 2:9). HaMashiach will come, he wrote, to overthrow that agent of Satan.

While the activity of Satan is carried out in “the world” (i.e., among those who do not acknowledge Yeshua as HaShem), he also works against the followers of HaMashiach. He influenced Kefa’s (Peter’s) thinking about Yeshua to the extent that Yeshua said to his disciple, “Get behind me, Satan!” (Matt 16:23). He asked for all the disciples in order to severely test them (Luke 22:31). He “entered” Y'hudah the Sicarius (Judas Iscariot, Luke 22:3), and “filled the heart” of Ananias (Acts 5:3). Believers can be tempted by Satan due to a lack of self-control in sexual matters (1Cor 7:5), and he can even masquerade as “an angle of light” (Lucifer) to accomplish his purposes (2Cor 11:14). He tormented Rav Sha'ul by means of “a thorn in [his] flesh” (2Cor 12:7). Some people even turn away from their faith to follow Satan (1Tim 5:15).

Satan opposes the proclamation of the gospel, snatching away the seed (the word) that was sown in people’s hearts (Mark 4:15; Luke 8:12). He also “stopped” Rav Sha'ul from traveling to Thessalonica (1Thess 2:18).

Satan is regarded (by some) in the Apostolic Writings as the “master of death and destruction,” who carries out HaShem’s wrath against sinners. Twice we read of persons “handed over to Satan” for spiritual discipline by the local Beit Din (1Cor 5:1-5; 1Tim 1:19-20). This appears to suggest that perhaps “excommunication” from synagogue fellowship puts people out into Satan’s realm, a sovereignty from which believers have been rescued (Col 1:13; cf. Heb 2:14-15). In other cases, Satan attacked the disciples of Yeshua by “sifting” them (Luke 22:31), a figure that is enigmatic. It may have meant to test their faith (with HaSatan’s intent of destroying it, but HaShem’s intent of confirming it), or, it may have meant “to separate off the rubbish” (I. H. Marshall). In any case, Satan was up to no good. He was able to “enter” Y'hudah the Sicarius (Luke 22:3; cf. John 13:27), resulting in that disciple becoming a betrayer of his Master. Kefa’s “sifting” may possibly have brought about his threefold denial of Yeshua.

The Holy Community in Jerusalem felt the brunt of Satan’s attacks. He “filled” Ananias’ heart causing him to lie to Ruach HaKodesh (Acts 5:3), resulting in his sudden demise. The believers in Smyrna felt the sting of persecution (Rev 2:9-10). The nations of earth in Yochanan’s (John’s) vision were deceived by him (Rev 20:7-8).

Yeshua spoke of seeing HaSatan “fall like lightning from heaven” (Luke 10:18), a fall not specifically identified in the Apostolic Writings, but a likely reference to Yesha‘yahu (Isaiah) 14:12-17, and within the context of demons being cast out—a sign of Satan’s loss of authority. In the Revelation, amid a war in heaven, Satan was “hurled to the earth” along with his angels/demons (12:9). He, the Accuser, was overcome by One stronger than he. Finally, he is bound, imprisoned in the abyss for one thousand years, then ultimately banished in the fiery lake to suffer eternal torment (20:1-3, 10; cf. Matt 25:41).

The other common appellation for Satan in the Apostolic Writings is “the devil” (diabolos [diavbolo"]), not found in the Tanakh, but thirty-four times in the Apostolic Writings, meaning one who is traducer, a slanderer. The word often translates satan [Sata'n] in the Septuagint (either as “the satan” or an “adversary”).

In the Apostolic Writings the word appears to be used interchangeably with “Satan,” although in the KJV the word for “demon” is often erroneously translated as “devil.” Mark refers to “Satan” five times, but never uses “devil.” Matthew has three of the former, but six of the latter. The Fourth Gospel has one instance of “Satan” (with none in the Epistles of John), while the “devil” (as Satan) occurs twice in the Gospel and three times in the Epistles.

Yeshua would drive out “the prince of this world” (John 12:31); HaSatan would have no hold on Mashiach, for he was without sin (14:30); and HaSatan stood condemned at the bar of HaShem’s judgment (16:11). While the devil has had a career of sinning “from the beginning,” the Son of G-d came to destroy his wicked works (1John 3:8). Those unable to hear and receive Yeshua’ words “belong to the devil,” who is their “father” (John 8:44)—they share a family likeness to him.

Believers need to exercise care about anger, so as “not to give the devil a foothold” (Eph 4:26). They are to don G-d’s full armor so as to stand against the devil’s schemes. With the shield of faith they are to thwart his “flaming arrows” (Eph 6:11,16). Ultimate victory comes by “the blood of the Lamb and by the word of their testimony,” as the devil is cast down from heaven to the earth (Rev 12:11).

Walter M. Dunnett

See also Demon; Evil; Sin

Bibliography. H. Bietenhard, NIDNTT, 3:468-72; O. Bocher, EDNT, 1:297-98; D. J. A. Clines, Job 1-20; W. Foerster, TDNT, 2:1-20; E. Lanyton, Satan, A Portrait; D. W. Pentecost, Your Adversary, The Devil; G. von Rad, Old Testament Theology.

Adapted from the article “Demon” in
Baker’s Evangelical Dictionary of Biblical Theology

A demon is a spirit being who is unclean and immoral in nature and activities. When demons were created, how they came to be demonic, and their organizational structure are not given significant attention in Scripture because the focus throughout the Bible is on HaShem and his work in Christ rather than on the demonic attempts to demean that work.

In the Tanakh

References to demons in the Tanakh are relatively scarce. Their existence is never proven; it is simply assumed. The Tanakh focus is not on demons and their schemes but on HaShem and his sovereignty. Demons are not depicted as free, independent agents, but operate under HaShem’s direct control. Though they are not revealed as the malicious beings seen in the Apostolic Writings, there are still definitive commands for HaShem’s people to avoid them. The Tanakh word for demons (sed [dev]) appears only twice. They are “gods they had not known, gods that recently appeared, gods your fathers did not fear” (Deut 32:17), and Israel is condemned by HaShem for sacrificing to them (Psalm 106:37). They are also called evil spirits sent from HaShem. After Abimelech treacherously killed Gideon’s sons, HaShem sent an evil spirit that divided him from the citizens of Shechem (Judges 9:23-24). HaShem also sent an evil spirit to torment Saul. David’s attempts to calm Saul by playing the harp (1Sam 16:15-16) are unsuccessful, as Saul, provoked by the spirit, tries to kill David (1Sam 16:14-23; 18:10-11; 19:9-10). A spirit from HaShem’s counsel volunteers to be a lying spirit in the mouths of Ahab’s prophets (1Kings 22:19-23; 2Chron 18:18-22). The medium from Endor sees “gods” or “spirits” coming up from the ground (1Sam 28:13). An angel is delayed twenty-one days in bringing an answer to Daniel’s prayer by a prince of Persia, giving an indication of some organizational structure or ranking among demons (Dan 10:13). This also gives us one of the few glimpses behind the curtains of history into engagements between demons and angels. Other possible Tanakh references to demons include goat idols (Lev 17:7; 2Chron 11:15; Isa 13:21;34:14), night creatures (Isa 34:14), and idols (LXX of Psalm 96:5).

Demons during the Life of Christ

There is more recorded demonic activity during Yeshua’s life than any other time in biblical history. Though demonic confrontations are mentioned throughout the Gospels, we find only eight case studies of actual encounters. These include Yeshua's temptation (Matt 4:1-11; Mark 1:12-13; Luke 4:1-13); the blind man (Matt 9:32-33); the blind and mute man (Matt 12:22-23; Luke 11:14); the Canaanite woman’s daughter (Matt 15:22-28; Mark 7:24-30); the man in the synagogue (Mark 1:23-27; Luke 4:31-37); the Gerasene demoniac (Matt 8:28-34; Mark 5:1-20; Luke 8:26-37); the boy with seizures (Matt 17:14-20; Mark 9:14-29; Luke 9:37-43); and the silencing of demons (Matt 8:16; Mark 1:32-35; Luke 4:40-41).

Other possible examples include the seven demons expelled from Miriam of Magdala (Luke 8:1-2), Yeshua’s rebuke of Satan’s suggestion through Peter (Matt 16:23; Mark 8:33), and his command to Y'hudah Sicarius after Satan had entered him (John 13:27). Additionally, we are told that the disciples (Luke 10:17-20) and even someone they did not know (Mark 9:38-40) saw demons submit to them, but we are not given any other details.

There are three main terms for demons in the Apostolic Writings: daimonion [daimovnion] (demon; 60 times, 50 in the Gospels); pneuma [pneu'ma] (spirit; some 52 times) usually with a qualifying adjective such as akatharton [ajkavqarto"] (unclean; 21 times) or poneron [ponhrov"] (evil; 8 times); and angelos [a [ggelo"] (7 times of demonic agencies). Daimon (demon), the term commonly used in classical Greek, appears only once (Mark 8:31).

Throughout Yeshua’ life we see his work against the devastating work of demons in the lives of people. The vocabulary of demonic activities against human beings is rich and varied, though it all shows movement toward the ultimate destruction of people. Demons troubled or annoyed people (Luke 6:18). They robbed a young boy of his speech (Mark 9:17,25), rendered a man mute (Matt 9:33; Luke 11:14), and froze the back of an elderly woman (Luke 13:11,16). They seized the Gerasene demoniac (Luke 8:29) and a young boy (Luke 9:39) in order to destructively overcome him.

Throughout the Gospel accounts, spirits evidenced control over human hosts. Several terms are used to describe this. Jesus warned in a parable of the possibility of multiple demons living in or indwelling a person (Matt 12:43-45; Luke 11:24-26). Evil spirits were in the demoniac in the synagogue (Mark 1:23); the Gerasene demoniac was a person who was with a spirit (Mark 5:2; “[in the power] of an unclean spirit,” Amplified) that drove or impelled him (Luke 8:29). Many were described as having (echo [e [cw]) an evil or unclean spirit (Matt 11:18; Mark 3:30; 7:25; 9:17; Luke 4:33; 7:33; 8:27; John 7:20; 8:48,52; 10:20). Such a spirit entered the young boy (Mark 9:25; Luke 8:30) and then mauled and convulsed him.

People who have demons are demonized (daimonizomai [daimoniVzomai] Matt 4:24; 8:16,28,33; 12:22; 15:22; Mark 1:32; 5:15,16,18; Luke 8:36; John 10:21). This term is generally translated as demon-possessed. However, daimonizomai [daimoniVzomai] does not convey the English concept of possession (either ownership or eternal destiny) as much as it does temporary control (“under the power of demons,” Amplified). This idea is seen in the elderly woman who was bound by Satan for eighteen years before being set free by Yeshua (Luke 13:16).

The Apostolic Writings describe physical, social, and spiritual symptoms of demonic control, though no exhaustive list is given. The physical symptoms include muteness (Matt 9:32-33; Mark 9:17; Luke 11:14), blindness (Matt 12:22), self-inflicted wounds (Mark 5:5; 9:22), crying (Mark 5:4), or screaming (Mark 1:26; 5:7; 9:26), convulsions (Mark 1:26), seizures (Matt 17:15), falling to the ground, rolling around, foaming at the mouth, grinding of the teeth, and rigidity (Mark 9:18,20), inhuman strength (Mark 5:3-4), and staying active day and night (Mark 5:5). The social symptoms include dwelling in unclean places (Mark 5:3; Luke 8:27) and going around naked (Luke 8:27). The spiritual symptoms include supernatural abilities such as recognition of the person of the Messiah and reaction against him (Mark 1:23-24; 5:7; Luke 4:40-41) and the ability to tell the future (divination Acts 16:16). None of these symptoms by itself should be seen as proof of demonization. Rather, they are examples of the types of manifestations that come with demonic infestation.

Yeshua came to set Satan’s captives free (Matt 12:22-29; Luke 4:18-21), and in all of his dealing with the demonized He demonstrated compassion for the people and authority over the spirits. He commanded the spirit in the Gerasene demoniac to come out (Luke 8:29) and ordered the demon out of the man in the synagogue (Mark 1:27) and the young boy (Mark 9:25). He did not have to be physically present to effect release, seen in the healing of the Canaanite woman’s cruelly demonized daughter from a distance (Matt 15:22-28). The people were amazed that he simply commanded the demons and they obeyed (Luke 4:36), as they were used to seeing elaborate exorcism rituals that were not always successful. The demons in the Gerasene demoniac needed Yeshua’s permission to enter the pigs (Mark 5:13; Luke 8:32) and he denied permission for demons to speak (Mark 1:34; Luke 4:41). He rebuked the demon in the young boy (Matt 17:18; Mark 9:25; Luke 9:42) and the man in the synagogue (Mark 1:25; Luke 4:35).

The term most commonly used of the expulsion of demons in the Apostolic Writings is “cast out” (ekballo [ejkbavllw]). In classical Greek and Tanakh usage it had the sense of forcibly driving out an enemy. In the Apostolic Writings, it is typically used of a physical removal (John 9:34-35; see also Mark 1:12). Demons were cast out by the spirit of HaShem (Matt 12:28; cf. Luke 11:20; “by the finger of HaShem”), and this was done by verbal command rather than the elaborate rituals of the exorcists. Yeshua’s authority to cast out demons was given to the Twelve (Matt 10:1,8) and others, who cast them out in Yeshua’s name (Mark 9:38-41; see also Acts 16:18). The disciples were successful in casting out demons, but needed a reminder to keep their priorities straight (Luke 10:17-20). With the young boy, however, they were unsuccessful because of lack of prayer (Mark 9:28-29).

There are several primary words employed in the Gospels to describe Yeshua’s healing ministry among the demonized. He released (luo [luvw]) the woman bound by demons for eighteen years (Luke 13:16). He saved (sozo [swvzw]) the Gerasene demoniac (Luke 8:36). He healed (therapeuo [qerapeuvw]) many (Matt 4:24; 10:22; 17:16; Luke 6:18; 7:21; 8:2; 13:14), a word used of healing the sick (lame, blind, mute, maimed, deaf) as well as the demonized and even of satanic healing. Its use implied that the restoration of demoniacs was on the same level of ministry as other types of healing, all of which showed Yeshua’s mastery over Satan and sin. Yeshua also healed (iaomai [ijavomai]) many who had spirits (Luke 6:19; under the power of Satan), including the Canaanite woman’s daughter (Matt 15:28) and the young boy (Luke 9:42).

Demons in Acts and the Epistles

In comparison with the Gospels, demonic encounters are relatively rare. Spirits are mentioned in only five instances in Acts. Those tormented by evil spirits were brought before the apostles in Jerusalem and healed (5:15-16). Philip, not an apostle, exercised Yeshua’s authority over demons in Samaria (8:6-7). Rav Sha'ul released a slave girl who had a fortune-telling spirit by simply commanding the spirit to leave (16:16-18). HaShem performed extraordinary miracles through Sha'ul in Ephesus, including the expulsion of demons (19:11-12). The final instance was between Jewish exorcists and a demoniac in which the exorcists were soundly beaten (19:13-17). When the local Messianic synagogue heard what happened, those who had not fully come out of their magical practices repented and publicly burned their expensive scrolls (19:17-20). The failure of the non-Messianic exorcists shows that in power encounters authority is the underlying issue. Interestingly, the term “exorcism” is not used of Yeshua’s ministry. An exorcism implies a particular ritual, and Yeshua, as well as the early Messianic community, relied on authority rather than ritual. It is not surprising, then, that nowhere in the Apostolic Writings is a Messianic ritual for exorcism seen.

The relative paucity of overt examples of demonic confrontation is one indication of a shift from a form of direct power encounter with demons to a focus on knowing and correctly applying the truth to thwart demonic influence. This is also seen in the emphasis on deception as a tool of Satan and his demons. They pretend to be friendly spirits to deceive people (2Cor 11:15) and blind the minds of believers (2Cor 4:3-4). They lead people astray from truth (2Tim 3:13; 1John 2:26; 3:7). They also lead people astray through the pursuit of pleasure or sensual gratification (Eph 5:6; Col 2:8; 2Thess 2:3).

The emphasis on truth in the Epistles does not mean that power encounters are unimportant or no longer viable today. Rather, the implication is that our day-to-day struggle with demonic forces will focus on truth issues without overlooking power issues. Appropriate truth encounter metaphors for spiritual conflict in the Epistles include walking in the light (1Jo 1:5-7), the stripping off of the old and joyfully putting on the new (Eph 4:22-29), our participation in a kingdom transfer (Col 1:13), which involves a transformation of our nature as people (2Cor 5:17), and our growth into the full measure of the stature of Messiah (Eph 4:14-16).

Believers are not immune from demonic attack. Demons seek to influence Believers through false doctrines and teachings (1Tim 4:1; 1John 4:1-4) as well as false miracles and wonders (2Thess 2:7-11; Rev 16:14). Sha'ul was buffeted (2Cor 12:7; see Matt 26:67; 1Cor 4:11; 1Peter 2:20; for the physical aspect). Though there can be no certainty as to how this buffeting was manifested, we do know that an “angel of Satan” caused it and that Sha'ul could not remove it through prayer. In the West, evangelicals have been preoccupied with the question of whether a true Believer can be demon-possessed. Such a conclusion, however, can only be an inappropriate translation of daimonizomai [daimoNIVzomai] because of the English connotations of possession with ownership, which is not in the original. Demons do not own or possess any Believers, who are HaShem’s sole possession (as are the demons themselves). Though Believers cannot be owned or have their eternal destiny controlled by a demon, this does not necessarily mean that they cannot be demonized or temporarily controlled by demons, or have demons temporarily indwell them. The evidence pointing against demonization of the believer includes Yeshua’s defeat of Satan on the cross (John 12:31; Col 2:14-15; Heb 2:14-15), HaShem’s presence in (2Cor 6:16), and protection of the believer (1Jo 5:18), and our status as being seated with Yeshua (Eph 2:6). Evidence in favor of the demonization of believers includes the statements of our need to know Satan’s schemes (2Cor 2:11) so that he will not gain a foothold on us (Eph 4:26-27), the reality of demonic attack against believers (2Corl 11:3; 12:7; Eph 6:10-12), and the commands to resist him (James 4:7; 1Peter 5:8-9). No one should doubt that Satan and his demons are able to influence Believers; the question is whether that influence can result in demonization. Further evidence in favor of the possibility of Believers being demonized are the instances of King Sha'ul’s torment from an evil spirit (1Sam 16:14-23), the daughter of Abraham being bound by Satan for eighteen years (Luke 13:10-17), and Ananias and Sapphira having their hearts “filled by Satan” (Acts 5:3). None of these has been without dispute, but Scripture indicates that all were of the house of faith, and that all faced demonic attack. This parallels the experience of many people today. While experience is not the final arbiter of doctrinal formulation, our experience should be in accord with our doctrine. Thus, it is reasonable to conclude that Believers may be demonized, and that the warnings to stand against Satan are not just to stop his attacks against the Holy Community or his control over those who do not believe.

Whatever our conclusion on demonization of Believers, Messianics clearly have the identity (being in Messiah), the authority (being seated with Messiah), and the mandate to resist Satan and his demons. We do so not on the basis of our own goodness, but on the basis of Messiah’ finished work. Because the One who is in us is greater than the one who is in the world (1Jo 4:4), we can successfully stand against demonic schemes. Our weapons in this ongoing struggle include our authority as seated with Messiah at the right hand of HaShem, far above every power (Eph 1:15-2:6), the name of Yeshua (Php 2:10), our spiritual armor (Eph 6:18), prayer (a must in some cases, Mark 9:29), simple resistance (Jas 4:7), forgiveness (Eph 4:26-27), and exhibiting the fruit of the Spirit (Gal 5:22-23; Eph 4:22-29; 6:10-18).

Conclusion

The testimony of the Scriptures regarding demons is clear and cohesive. They are angelic entities who oppose HaShem’s sovereign control. They seek to work out their unholy rebellion through influencing people to live in a way contrary to HaShem’s expressed intentions. At the same time, they remain under his sovereignty and can be used of him to effect the divine plan. As Messianics we are to submit ourselves to HaShem and resist the attacks of Satan and his hosts. To do so, we must be aware of the basic truths presented in Scripture concerning not just the ontology of demons but their methods as they attempt to influence our lives. Once aware, we are to take our stand in Messiah and oppose the working of demons, whether personally, corporately, or in the structures and systems of society.

A. Scott Moreau

Bibliography

C. Arnold, Powers of Darkness: W. Carr, Angels and Principalities (1981); C. F. Dickason, Angels: Elect and Evil: idem, Demon Possession and the Christian; J. W. Montgomery, ed: Demon Possession; H. Schier, Principalities and Powers in the New Testament (1961); M. Unger,Biblical Demonology; idem, What Demons Can Do to Saints; M. Wink, Naming the Powers; idem, Unmasking the Powers; idem, Engaging the Powers.