What does it mean to be demon possessed? (Part 2)

In the last post, we put the idea of demon possession in the larger context of Scripture. There we saw three other ways evil influences our world. Now we'll turn our attention to the question of "possession" or direct, personal influence.

Let’s note right off the bat that the Bible never refers to demon activity in terms of “possession.” This may be more of a modern idea (i.e. The Exorcist, Salem Witch Trials), than a biblical one. Two Greek terms are used to describe the instances when demons oppress someone. These are ἀκάθαρτος (‘unclean’) and δαιμονίζομαι (‘demon possessed’).

"Unclean"

The term “unclean” (ἀκάθαρτος) occurs thirty times in the New Testament (Matt.10:1;12:43; Mk.1:23,26,27; 3:11,30; 5:2,8,13; 6:7; 7:25; 9:25; Lk4:33,36; 6:18; 8:29; 9:42; 11:24; Acts 5:16; 8:7; 10:14, 28; 11:8; 1Cor.7:14; 2Cor.6:17; Eph.5:5; Rev.16:13;17:4;18:2). When referring to demons, it is combined with the word spirit (πνεῦμα) to describe “unclean spirits.’

Each time it’s used, it points to something, or someone considered ceremonially or morally unclean. The same word used to describe “unclean" spirits who afflict people is also to describe “unclean” food. For example, “Crowds gathered also from the towns around Jerusalem, bringing their sick and those tormented by impure (ἀκάθαρτος) spirits, and all of them were healed” (5:16). And “Peter replied. ‘I have never eaten anything impure or unclean (ἀκάθαρτος)’” (Acts 10:14).

So that tells us that the term most likely reflects the Jewish idea of uncleanness, even when it’s applied to spirits or demonic activity. Presumably, the spirit is either ceremonially, but more likely morally unclean--which makes sense.

"Oppressed"

The other word--δαιμονίζομαι—is a bit harder to nail down. It is used only thirteen times in the New Testament. Almost half of those times, describes one incident (the Gerasene man, Matt.8:28, 33; Mk.5:15,16,18; Lk.8:36). It’s always translated into the English “demon possessed” or simply “possessed” (Mk.5:15; Jn.10:21).

As we’ve already noted, this is an unfortunate translation since the English word “possession” implies “total control” or a “take over.” The actual Greek word doesn’t. Instead, δαιμονίζομαι is simply a verb form of δαίμων (“demon,” Matt.8:31) that describes an action or demonic activity. It does not indicate the amount or severity of the action; just that the demons acted.

The idea of total control or possession comes from translator's attempts to understand how it’s being used. That's understandable, because it's not an easy concept to grasp.

For this reason, most scholars consider the translation “demon possessed” to be questionable. Graham Cole writes, “The idea of possession may give the impression of ownership, whereas the demons are squatters. The language of demonized may be too broad to be overly useful.” Some translators prefer to translate the word as simply demon-ized, but perhaps a better translation would be “oppressed by demons” because it allows for broader usage.

Why do we need a broad understanding? After all, can't we always tell when someone is acting as if they are demon-possessed? Well, not really.

For example, most times the word daimonizomai is used, it does not indicate abnormal behavior. It’s often accompanied by references to physical illnesses, which blurs the lines a bit:

• “people brought to him all who were ill with various diseases, those suffering severe pain, the demon-possessed (daimonizomai), those having seizures, and the paralyzed; and he healed them” (Matt.4:24)

• “many who were demon-possessed (daimonizomai) were brought to him, and he drove out the spirits with a word and healed all the sick” (Matt.8:16)

• “While they were going out, a man who was demon-possessed (daimonizomai) and could not talk was brought to Jesus” (Matt.9:32)

• “Then they brought him a demon-possessed (daimonizomai) man who was blind and mute, and Jesus healed him, so that he could both talk and see” (Matt.12:22)

• “after sunset the people brought to Jesus all the sick and demon-possessed (daimonizomai)” (Mk.1:32)

• “But others said, ‘These are not the sayings of a man possessed (daimonizomai) by a demon. Can a demon open the eyes of the blind?’” (Jn.10:21)

Notice how the gospel writers seem to blur the line between physical illness and demon activity. In fact, they don’t really make a clear distinction between the two. Sometimes it appears to be one and the same, while other times it points to something distinct. Sometimes they lump diseases, pain, paralyzed, and demon-activity into the same bucket. Other times they do make a clear distinction, and still at other times they attribute a physical ailment to demon activity.

Which is it--or is it clear in even their minds?

Whatever the case may be, of all the uses there is only one clear instance of a person so oppressed by demons that we can safely say his speech and actions were affected by demons: the man/men of Gerasenes (Matt. 8:28-34; Mk. 5:1-20; Lk.8:26-39). We'll take a closer look at him in part three.