SPECIAL TOPIC: THE DEMONIC (UNCLEAN SPIRIT)

SPECIAL TOPIC: ANGELS AND DEMONS

Ancient peoples were animists. They attributed human personality traits to forces of nature,
animals, and natural objects. Life was explained through the interaction of these spiritual
entities with mankind.
This personification in time became polytheism (many gods). Usually the demonic (genii)
were lesser gods or demigods (good or evil) that impacted individual human lives.
1. Mesopotamia, chaos and conflict
2. Egypt, order and function
3. Canaan, see W. F. Albright’s Archaeology and the Religion of Israel,
  Fifth Edition, pp. 67-92
The OT does not dwell on or develop the subject of lesser gods, angels, or demons, probably
because of its strict monotheism (see
SPECIAL
TOPIC: MONOTHEISM, cf. Exod. 8:10; 9:14; 15:11; Deut. 4:35,39; 6:4; 33:26; Ps. 35:10;
71:19; 86:8; Isa. 46:9; Jer. 10:6-7; Mic. 7:18). It does mention the false gods of the pagan
nations (Shedim, BDB 993, cf. Deut. 32:17; Ps. 106:37) and it does name or personify
some of them.
1. Se’im (satyrs or hairy demons, BDB 972 III, KB 1341 III, cf. Lev. 17:7;
  2 Chr. 11:15; Isa. 13:21; 34:14)
2. Lilith (female, a seducing night demon, BDB 539, KB 528, cf. Isa. 34:14)
3. Mavet (Hebrew term for death used for Canaanite god of the underworld,
  Mot, BDB 560, KB560, cf. Isa. 28:15,18; Jer. 9:21; and possibly Deut. 28:22)
4. Resheph (plague, fire, or hailstones, BDB 958, KB 958, cf. Deut. 32:24;
  Ps. 78:48; Hab. 3:5)
5. Dever (pestilence, BDB 184, cf. Ps. 91:5-6; Hab. 3:5)
6. Az’azel (name uncertain, but possibly a desert demon or place name, BDB 736,
  KB 736, cf. Lev. 16:8,10,26)
  
  (These examples are taken from Encyclopaedia Judaica,
  vol. 5, p. 1523.)
  
  However, there is no dualism or angelic independence from YHWH
  in the OT. Satan is a servant of YHWH (cf. Job 1-2; Zechariah 3), not an
  independent, self-directing enemy (cf. A. B. Davidson, A Theology of the
  Old Testament, pp. 300-306).
Judaism developed during the Babylonian exile (586-538 B.C.). It was theologically
influenced by the Persian personified dualism of Zoroastrianism, a good high god called
Mazda or Ormazd and an evil opponent called Ahriman. This allowed
within post-exilic Judaism the personified dualism between YHWH and His angels and Satan
and his angels or demons.

Judaism’s theology of personified evil is explained and well
documented in Alfred Edersheim’s The Life and Times of Jesus the Messiah, vol. 2,
appendix XIII (pp. 749-863) and XVI (pp. 770-776). Judaism personified evil in three ways.
1. Satan or Sammael
2. the evil intent (yetzer hara) within mankind
3. the Death Angel
  Edersheim characterizes these as
  1. the Accuser
  2. the Tempter
  3. the Punisher (vol. 2, p. 756)
    There is a marked theological difference between
    post-exilic Judaism and the NT presentation and explanation of evil.
The NT, especially the Gospels, asserts the existence and opposition of evil spiritual
beings to humanity and to YHWH (in Judaism, Satan was an enemy to mankind, but not to God).
They oppose God’s will, rule, and kingdom.

Jesus confronted and expelled these demonic beings, also
called (1) unclean spirits (cf. Luke 4:36; 6:18) or (2) evil spirits (cf. Luke 7:21; 8:2),
from human beings. Jesus clearly made a distinction between illness (physical and mental)
and the demonic. He demonstrated His power and spiritual insight by recognizing and
exorcising these evil spirits. They often recognized Him and attempted to address Him, but
Jesus rejected their testimony, demanded their silence, and expelled them. Exorcisms
are a sign of the defeat of Satan’s kingdom.

There is a surprising lack of information in the NT Apostolic letters
on this subject. Exorcism is never listed as a spiritual gift, nor is a methodology or
procedure for it given for future generations of ministers or believers.
Evil is real; evil is personal; evil is present. Neither its origin nor its purpose is revealed. The
Bible asserts its reality and aggressively opposes its influence. There is no ultimate dualism in
reality. God is in total control; evil is defeated and judged and will be removed from creation.
God’s people must resist evil (cf. James 4:7). They cannot be controlled by it (cf. 1 John 5:18), but
they can be tempted and their witness and influence damaged (cf. Eph. 6:10-18). Evil is a revealed
part of the Christian’s worldview. Modern Christians have no right to redefine evil (the
demythologizing of Rudolf Baltmann); depersonalize evil (the social structures of Paul Tillich), nor
attempt to explain it completely in psychological terms (Sigmund Freud). Its influence is pervasive,
but defeated. Believers need to walk in the victory of Christ!