Fact or Fiction - Modern Miracles and Demon Possessions

The typical modern western worldview is incredibly materialistic. People reared in this part of the world are frequently taught both expressly and implicitly that everything in life is subject to scientific methods of examination. For every observable phenomenon, there must be some material explanation (even if it is not yet known); for every effect, there must be a cause rooted in the physical world.

This perspective should come into direct conflict with the Christian faith. For example, where does an answer from God to prayer fit into such a worldview? Well, it doesn’t… at least not easily. Some who embrace the western worldview while embracing faith believe that God exclusively answers prayer through the agency of materialistic causes. God heals, they might say, but only through the agency of doctors, nurses, and medicine. Their worldview causes them to see God as interacting with creation in a very hands-off, almost deistic kind of way.^[1]

There are many issues with viewing God this way. First, it is incorrect to say that materialistic explanations are always adequate. If medicine were an exact science, for example, then disease and treatment would always work the same way; every disease properly diagnosed and treated would see the same outcome. Doctors learn instead to speak of probabilities and likely outcomes instead of certainties, as some patients defy expectations through recovery while other patients expected to recover do not.

Second, God does not present either Himself or the realm in which He dwells as being totally detached from the realm in which we dwell. James for example presents God as the source of every material blessing (James 1:17). He states that our failure to ask God (or to ask Him properly) at times limits our access to these blessings (James 4:1-3), adding that righteous prayer is incredibly powerful in moving God to bring about dramatic change (James 5:16-18). The Hebrews author adds that the angels are actively serving as “ministering spirits” to us, “those who will inherit salvation” (Hebrews 1:14). On the other end of the spectrum, Peter warns us of the active opposition of the devil, who, “like a roaring lion,” “walks about… seeking whom he may devour” (1 Peter 5:7). Paul says that joining him are “spiritual hosts of wickedness in the heavenly places” (Ephesians 6:12).

So, if the Bible clearly describes both God and Satan as being active in our world, why do Christians sometimes embrace the western worldview and its detached (or non-existent) view of the spiritual realm? Sometimes, they do so because they confuse the concept of the cessation of miraculous gifts with the cessation of spiritual activity.

Christians in the first century were endowed by the Holy Spirit with miraculous gifts – nine to be exact according to the list Paul gave (1 Corinthians 12:1-11, esp. vv. 8-10). While some of these gifts may seem to be non-miraculous at first blush (“wisdom” or “knowledge” for example), it should be noted that even these were directly given “through the spirit” (1 Corinthians 12:8) and represented something given “individually” rather than something to which all had access. These gifts were given by the Holy Spirit through the agency of the “laying on of the apostles’ hands” (Acts 8:17-18; e.g., 2 Timothy 1:6).

The way these gifts were given – through the apostles – already says something about their duration. The office of an apostle is not one that Jesus intended to exist beyond the lifespan of the individuals He selected. Paul added to this the idea that the spiritual gifts apostles had and gave represented knowledge “in part” (1 Corinthians 13:9, 12) and that the intention of the Lord was for these things to pass away as the church matured and its body of knowledge – the New Testament Scriptures, described as “that which is perfect” – became complete (1 Corinthians 13:8-12). Instead of a dim mirror (knowledge derived from spiritual gifts – 1 Corinthians 13:12), the “perfect law of liberty” allows us to clearly observe our “natural face” and “be blessed” (James 1:23).

The fact that Scripture describes the end of spiritual gifts both by implication and direct teaching does not imply that Scripture declares that either God or our adversary Satan is inactive in today’s world. The passages that were referenced above relative to prayer, angelic providence, and spiritual warfare are not limited in their duration. Concerning God, I am always careful to point out that though God’s primary purpose in performing miracles – to bear witness to the message “which at first began to be spoken by the Lord, and was confirmed to us by those who heard Him” (Hebrews 2:2-4) – has come to an end, God has not relinquished His power or right to interact with this world as He sees fit. Though I am cautious in applying any Biblical terminology like “miracle” to anything that happens outside of the Bible and prefer an Esther 4:14 (“who knows”) and James 1:17 (if it is good and perfect, it came from God) type approach, I never want to be guilty of trying to put God in a box or of pretending to know what I do not about all He is or is not doing.

What about Satan though and his “miracle” of sorts, the first-century phenomenon of demon possession? Since western modernity denies all miraculous activity, it naturally denies this ever existed, let alone exists today. On the odd occasion when a materialistically-minded person tries to explain demon possession, he or she will usually try to say that this was merely the Bible’s way of describing mental disorders like schizophrenia or dissociative identity disorder. This really does not line up with anything but the broadest details of the biblical record; biblical demons had inhuman strength (e.g. Luke 8:29; Acts 19:16), supernatural knowledge (Acts 16:16), and innately knew who Jesus and His followers were (Matthew 8:29; Mark 5:7; Luke 8:28; Acts 16:17; 19:15). Those who had demons cast out were not described as being “healed,” as one would expect if this were merely a phenomenon inside the brain. Instead, even when cast out of people, demons had personalities and still existed (e.g., Matthew 8:31-32).

So, if real demon possession existed then, does it exist now? First, it should be noted that even though casting out demons is not explicitly described in Paul’s list of the nine spiritual gifts, it is described as a spiritual gift Jesus gave His disciples during His earthly ministry (Matthew 10:8) and one He envisioned being a part of the miraculous age (Mark 16:17). It’s possible that casting out demons was an operation under the banner of one of Paul’s nine gifts or that Paul’s list is illustrative rather than exhaustive. If casting out demons was a miraculous gift (or an aspect of a miraculous gift), the cessation of the cure points to the idea of the cessation of the problem.

Second, it should be noted that though demon possession is noteworthy and frequent in the New Testament, it is notably absent in the Old Testament. The witch at En Dor seems just as surprised as Saul when her antics manage to summon Samuel (who also was not a demon! – 1 Samuel 28:12). As for Saul himself, it’s difficult to say his “evil spirit” (KJV, NASB; “distressing” NKJV and “harmful” ESV) is a demon, since over and over again it is said to come from God (1 Samuel 16:14-16, 23; 18:10; 19:9) and the effect on Saul is very different than anything we see in the New Testament. It’s possible that the New Testament describes something new and different, where God allowed a miraculous opportunity for Satan and his forces even as He poured out the power of His Holy Spirit upon early Christians. As Jesus said, the advent of casting out demons was definitely intended as a sign that “the kingdom of God has come upon you” (Luke 11:18-20).

Third, if demon possession was something that God intended to continue as an ongoing demonstration of the kingdom and its power, we would expect some teaching about 1) how to identify a demon possessed person (as opposed to a person under the influence of drugs or suffering from a mental illness) and 2) how to cast a demon out. It should remember that the encouragement, “This kind can come out by nothing but prayer and fasting” (Mark 9:29; cf. Matthew 17:21) was an instruction given to those who had been given “power and authority over all demons” by Jesus (Luke 9:1; cf. Matthew 10:1, 8; Mark 3:15; 6:7; Luke 10:19). It is not merely enough to invoke the name of Jesus to cast out demons; the Bible records the account of the seven sons of Sceva who invoked the name of Jesus to no effect (Acts 19:13-16). Also, those supposed today to be “demon possessed” do not behave in consistent ways with Biblical accounts of demon possession, and the modern exorcism practices designed to cast them out are rooted in imagination, fantasy, tradition, and myth rather than Scripture.  

Fourth, prophecy may have something to say about the end of demon possession. Zechariah spoke of a day in which “a fountain shall be opened for the house of David and for the inhabitants of Jerusalem, for sin and for uncleanness” (Zechariah 13:1). To borrow from William Cowper’s hymn, this appears to be a prophecy concerning “a fountain filled with blood drawn from Immanuel’s veins,” i.e., the spiritual cleansing found in and through the blood of Jesus (John 4:14; 19:34; Acts 20:28; Romans 5:9; Ephesians 1:7; 2:13; Colossians 1:20; Hebrews 13:11-12; 1 Peter 1:18-19; 1 John 5:6-8; Revelation 21:6). In the very next verse, Zechariah writes, “‘It shall be in that day,’ says the LORD of hosts, ‘that I will cut off the names of the idols from the land, and they shall no longer be remembered. I will also cause the prophets and the unclean spirit to depart from the land’” (Zechariah 13:2). The end of the gift of prophesy definitely seems to be described, especially in light of the verses that follow. What does Zechariah mean though by “the unclean spirit”? “Unclean spirit” is a frequent description given to demons in the New Testament (Matthew 10:1; 12:43; Mark 1:23, 26-27; 3:11, 30; 5:2, 8, 13; 6:7; 7:25; 9:25; Luke 4:26; 6:18; 8:29; 9:42; 11:24; Acts 5:16; 8:7). Though it is not a common interpretation of the text (why is “unclean spirit” singular?), it is at least possible that Zechariah saw both the miraculous gift of prophecy and demonic possessions coming to an end at the same time, some time after the opening of God’s fountain of forgiveness.

Fifth, it should be noted that the New Testament predicts a period in which people would falsely claim to cast out demons. Jesus will one day hear people He “never knew” claim, “have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?” (Matthew 7:22-23). If Jesus will claim to have never known such individuals, it is clear that whatever they had done did not really involve casting out demons in the Biblical sense. One cannot falsely claim authority from Jesus and successfully cast out demons, as we see in the account regarding the sons of Sceva noted above. As I read Matthew 7, I can’t help but think of the people frequently described as “faith healers” in the modern world whom some more accurately describe as “fake healers.”  

In light of these considerations, it is difficult to argue that any demon possession like we see in the Bible exists today. What about the so-called dark arts though, things like paganism, witchcraft, black magic, and the like? The Bible speaks for example of “a certain man called Simon, who previously practiced sorcery in the city and astonished the people (Acts 8:9). Two things should be noted about what Simon did: 1) it does not appear to have had anything to do with demon-possession, as the context describes nothing to this effect; 2) whatever Simon did, it was something very different than real miracles, which left him “amazed” (Acts 8:13). “Sorcery” is the same word from which we get our word “pharmacy,” and points strongly to how the effect Simon and other “sorcerers” could achieve worked (i.e., through drugs). Likewise, the Bible speaks about those who “practiced magic” (Acts 19:19) but the same Greek word typically translated “magic” in Acts 19 is also typically translated “busybodies” in 1 Timothy 5:13, and again seems to speak about something fake at play (etymologically, the word in these passages is literally, “work around,” things designed to give the appearance of one thing while actually being something else).

Even though “sorcery” and “magic” both seem to have something fake about them, “sorcery” is nonetheless condemned as a work of the flesh (Galatians 5:20), “sorcerers” will find themselves excluded from heaven (Revelation 21:8; 22:15), and the Bible seems to uphold the actions of those who burned their books about “magic” (Acts 19:19). This speaks to some things that have always been true: 1) a follower of God should seek no blessing apart from Him or what He ordains as lawful and good; 2) a follower of God should neither captivate or control people as Simon did with the people of Samaria, nor allow themselves to be “brought under the power of any” person or thing besides God (1 Corinthians 6:12); 3) a follower of God should “have no fellowship with the unfruitful works of darkness, but rather expose them” (Ephesians 5:11).

None of the things we have discussed above denies the reality of an active enemy in Satan, or, just like with God’s work, a certain mystery about how Satan works in today’s world. Paul speaks about “the lawless one” yet to be revealed in his time, who will operate “with all power, signs, and lying wonders, and with all unrighteous deception among those who perish, because they did not receive the love of the truth, that they might be saved” (2 Thessalonians 2:9-10). A lot of debate surrounds what Paul means by “the lawless one,” but one thing that seems to be clear from the text is that even after the first century, Satan was/is able to use his wiles to convince people to embrace his power (real or perceived) instead of loving the truth. Still, overcoming these things and being saved does not involve an exorcism or an incantation; all one has to do is love God's truth. 

As we conclude, two things seem clear. First, we must not embrace modern materialism to the point that we no longer believe in an active God or in an active enemy. Second, we must abandon anything and everything connected with Satan and His power, and wholeheartedly and exclusively embrace Jesus and His power. Jesus’ power is sufficient to supply us with our needs and to defend us from any dangers, whether physical or spiritual. As Mary Ann Baker once wrote, “Whether the wrath of the storm-tossed sea, or demons, or men, or whatever it be, no water can swallow the ship where lies the Master of ocean and earth and skies.” We have nothing to fear when Jesus is near.

-Patrick Swayne  
patrick@tftw.org