get out, shut up

At risk of becoming a Sam Storms mirror blog, here's a great reminder from Storms on dealing with the demonic.

A lot of things can happen when the gospel is proclaimed. Some of them, though, are not always welcome. Take for example the disturbance Jesus caused at the beginning of his earthly ministry. We read in Mark 1:21-28 that Jesus preached in the synagogue at Capernaum. Present on that day was a demonized man who suddenly cried out, “What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are – the Holy One of God” (Mark 1:24).

We don’t know where this demonized man came from. He may have been anonymous and unknown, sitting in the synagogue all along and the preaching of Jesus awakened him from his slumber. But I’m inclined to think that the people at the synagogue were aware of his presence. He was probably quite well known. He was probably something of a nuisance to the Jewish religious community. They had probably tried to help him many times but had never succeeded in driving from him this demonic presence. No one had made a difference in this man’s life, until Jesus showed up and began preaching, as he did in Mark 1:14-15, “The kingdom of God is here. Repent and believe the gospel!”

A lot of people really struggle with a story like this. I’m not talking about non-Christians. Many professing Christians look at this sort of narrative and are embarrassed. “Do I have to believe this in order to follow Jesus? What will my friends and co-workers think if they hear that I believe demons actually exist and actually enter into people and influence how they think and live?”

C. S. Lewis is helpful as he portrays the senior demon Screwtape speaking to his understudy, Wormwood: "I do not think you will have much difficulty in keeping the patient in the dark. The fact that 'devils' are predominantly comic figures in the modern imagination will help you. If any faint suspicion of your existence begins to arise in his mind, suggest to him a picture of something in red tights, and persuade him that since he cannot believe in that . . . he therefore cannot believe in you."

Let me make a few observations about this incident.

First, Mark says this man had an “unclean spirit” (v. 23). Why “unclean”? Not because he forgot to bathe or use deodorant! He was unclean because he was defiled and defiling. This spirit was morally and spiritually unclean because in rebellion against God and because of his goal of crippling and controlling people.

Second, although only one unclean spirit is mentioned in v. 23, he is quoted as saying: “What have you to do with US?” Why the plural? Probably because the demon knows that Jesus has come not simply to defeat one spirit but to confront and conquer the entire demonic power structure. This demon is only one of many, all of whom knew that Jesus was there to take them down.

Third, he knows who Jesus is. If others have not yet figured it out, be assured of this: Satan and his demons know precisely who Jesus is. The demon not only knows his name, “Jesus of Nazareth,” but more importantly he knows his identity: “the Holy One of God.”

Demons are theologically astute! They know the identity of Jesus, acknowledge his deity, and are aware of the certainty of their judgment. Yet, there is no sign of repentance. Knowledge alone, quite clearly, does not save! It was the belief in the ancient world that to gain mastery over someone, especially a spirit, you needed to know and speak their name. Perhaps the demon is trying to reverse things and by speaking Jesus’ name hopes to gain the upper hand. It doesn’t work!

Fourth, Jesus “rebuked” the spirit and said, in effect: “Shut up! Get out!” According to Mark 1:34, “he would not permit the demons to speak, because they knew him.” Why would he not permit them to speak? Peter Davids (More Hard Sayings of the NT, 27) cites three possible reasons:

a. "First, 'the teachers of the law' associated him with Beelzebub, 'the prince of demons' (3:22). Any tendency to show that he accepted the demonic would have given extra evidence to these opponents."

b. "Second, to accept the testimony of demons about himself would give a precedent to his followers to accept (or even seek) testimony of demons about other things. This would threaten to make Jesus' movement an occult movement."

c. "Third, and most important, Jesus' whole mission was a call to faith based on evidence, not on authoritative testimony. . . . Therefore the demons were short-circuiting Jesus' whole methodology. His command to them was a sharp 'Shut up!' His invitation to the crowd at their expulsion was, 'See and believe that the Kingdom of God has come." As James Edwards puts it in his commentary: “Jesus will have no allegiance exacted by amazement and astonishment” (62). He wants a faith that is borne of affection and love and recognition of his true identity.

Fifth, in an obvious but pathetic attempt to show his power and make a scene, the demon throws the man into convulsions and shrieks aloud (v. 26).

Sixth, and surely the most important thing of all, is that Jesus simply speaks the word and the demon is compelled to go! No rituals. No incantations. No candles. No mood music playing in the background. No charms. No religious formulas. No chanting. No dancing. No cutting off of a chicken’s head. He didn’t have to shout or jump up and down. He didn’t physically restrain the demonized man or press a cross against his forehead. He didn’t use “holy” water or incense.

He simply said: “Shut up! Get out!”

And what about us? If we are ever confronted with a similar situation, what might we expect can be done? Jesus himself provides the answer in Luke 10:17-20. There we read:

“The seventy-two [non-apostles, I might add] returned with joy, saying, ‘Lord, even the demons are subject to us in your name! And he said to them, ‘I saw Satan fall like lightning from heaven. Behold, I have given you authority to tread on serpents and scorpions, and over all the power of the enemy, and nothing shall hurt you. Nevertheless, do not rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven.”

responding to satan

D. A. Carson in Scandalous: The Cross and Resurrection of Jesus:

Satan accuses Christians day and night. It is not just that he will work on our conscience to make us feel as dirty, guilty, defeated, destroyed, weak, and ugly as he possibly can; it is something worse: his entire play in the past is to accuse us before God day and night, bringing charges against us that we know we can never answer before the majesty of God’s holiness.

What can we say in response? Will our defense be, ‘Oh, I’m not that bad?’ You will never beat Satan that way. Never. What you must say is, ‘Satan, I’m even worse than you think, but God loves me anyway. He has accepted me because of the blood of the Lamb.’ 

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the accuser

D. A. Carson in Scandalous: The Cross and Resurrection of Jesus:

Satan accuses Christians day and night. It is not just that he will work on our conscience to make us feel as dirty, guilty, defeated, destroyed, weak, and ugly as he possibly can; it is something worse: his entire play in the past is to accuse us before God day and night, bringing charges against us that we know we can never answer before the majesty of God’s holiness.

What can we say in response? Will our defense be, ‘Oh, I’m not that bad?’ You will never beat Satan that way. Never. What you must say is, ‘Satan, I’m even worse than you think, but God loves me anyway. He has accepted me because of the blood of the Lamb.’

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Revelation 12:7–12 (ESV);  Satan Thrown Down to Earth 7 Now war arose in heaven, Michael and his angels fighting against the dragon. And the dragon and his angels fought back, 8 but he was defeated, and there was no longer any place for them in heaven. 9 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. 10 And I heard a loud voice in heaven, saying, “Now the salvation and the power and the kingdom of our God and the authority of his Christ have come, for the accuser of our brothers has been thrown down, who accuses them day and night before our God. 11 And they have conquered him by the blood of the Lamb and by the word of their testimony, for they loved not their lives even unto death. 12 Therefore, rejoice, O heavens and you who dwell in them! But woe to you, O earth and sea, for the devil has come down to you in great wrath, because he knows that his time is short!”

generational curses

The question of generational spirits and curses is a source of confusion in some circles. I've posted about it here and briefly here. In the former, I may be guilty of convoluting some of the points. Fortunately, Sam Storms does a much better job than I here:

Many charismatics and proponents of deliverance ministry often speak of ancestral sin and the generational demonic spirits that they believe frequently accompany it. Appeal is made to Exodus 20:5-6 - "You shall not worship them [i.e., false gods or idols] or serve them; for I, the Lord your God, am a jealous God, visiting the iniquity of the fathers on the children, on the third and the fourth generations of those who hate Me, but showing loving kindness to thousands, to those who love Me and keep My commandments."

Several things should be noted about this text.

Nothing is explicitly said here about the passing down or generational transference of demonic spirits. The threat articulated here is the judgment of God, not the perpetuation of a demonic presence in a family line.

It is crucial to observe what the text says about those on whom this judgment comes. It is "those who hate Me" who are subject to this punishment. Nothing is said about innocent victims of ancestral rebellion. Along these lines, we must take into consideration Deut. 24:16 - "Fathers shall not be put to death for their sons, nor shall sons be put to death for their fathers; everyone shall be put to death for his own sin" (cf. Ezek. 18:2-4,20). The point is this: if you do not "hate" God, this threat is not applicable to you. We should also note that divine "blessing" or the experience of "loving kindness" does not extend automatically to the children of godly people but only to "those who love Me [God] and keep My commandments."

Finally, the emphasis in the passage is on God's mercy, not his wrath. The point is that whereas the effects of disobedience last for some time, the effects of loving God are far more extensive ("to a thousand generations").

My conclusion is that this passage in Exodus cannot be used directly to prove the reality of intergenerational spirits. What it does imply, however, is that the sinful behavior of one generation can have lingering and disastrous consequences on subsequent members of that family line. You cannot be held morally accountable (before God) for the sins of your father or mother, but you can be made (involuntarily) to suffer from the social, economic, and spiritual consequences of their sin.

But is there any other evidence for the concept of generational spirits? Perhaps.

Consider first of all the case of the demonized young boy in Mark 9. As Clint Arnold explains, "the demonization was . . . not the result of the boy's own sin or his choice to give his allegiance to false gods. The spirits were passed on to him from some other source, the most likely of which would be his family" (Three Crucial Questions about Spiritual Warfare, 119). Suppose, for example, that this boy's grandfather was demonized as the result of his involvement in idolatry or sexual perversion. When this man dies, what happens to his demon? Where does it go? Is it possible that the demon might assert a legal claim or "moral right", so to speak, to this man's posterity?

We should also consider the fact "that children tend to act out many of the same sinful patterns of behavior that their parents engaged in. Thus, when we read Old Testament historical books such as 1 and 2 Kings and 1 and 2 Chronicles, we find the kings of Israel typically following in the evil steps of their ancestors. The biblical writer often asserts in the narrative a line such as 'he committed all the sins his father had done before him' (1 Kings 15:3). These tendencies may not only be genetic and environmental, but may also have a spiritual root. This is particularly apparent when we investigate the allegiances to other gods that the kings of Israel repeatedly gave themselves to" (Arnold, 119). Arnold goes on to recommend that "the solution is to recognize the sinful tendencies and the past ungodly commitments, ties, and allegiances of one's family and to disavow them. It is especially important to note that this is not a repudiation of one's family, only a renunciation of the sinful patterns and connections" (124).

So, then, what about so-called “curses”?

One of the problems in discussing curses is the failure of most people to define precisely what is meant by the term. Although curses were most often verbalized, biblical curses have little if anything to do with modern profanity. To curse is to call down or a send forth, from a supernatural source, calamity, trouble, chronic harm, or some other form of adversity upon another person or object. It is to speak evil of another person (hence, malediction or imprecation) with a view to inflicting injury (both physical and spiritual). The Anchor Bible Dictionary says, "to curse is to predict, wish, pray for, or cause trouble or disaster on a person or thing" (I:1218).

Another problem in discussing curses is the misapplication of certain biblical texts. For example, appeal is often made to Galatians 3:13 ("Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: 'Cursed is everyone who is hung on a tree'"). The problem is that this text and the OT passages on which it is based all refer to divine judgment, not demonic attack. Leviticus 26 and Deuteronomy 27-28 are devoted to articulating the grounds on which God will "curse" a person as well as "bless" him/her. Clearly, to be the recipient of a "curse" in this context means you come under divine judgment. God sends calamity or disaster or punishment in one form or another because of disobedience. Likewise, to be the recipient of a "blessing" is to experience his favor, his bounty, prosperity and the like. When Jesus is said to have redeemed us from the curse by becoming a curse for us, the meaning is that he has suffered, in our place, the righteous wrath of God which we justly deserved. Therefore, Christians are no longer subject or vulnerable to a "curse" in that sense of the term.

In Joshua 6:26 and 9:23 a curse is pronounced by Joshua on both Jericho and Gibeon. But again, in both cases this appears to be a calling down of divine judgment, not demonic harm. In 1 Samuel 17:43 we see that pagan people in ancient times (in this case, Goliath) believed that curses (calamity) were the work of their gods. Spoken curses were thought to possess a power that derived from whatever deity they served. A curse was thought to trigger the release of malevolent spiritual energy toward the person or the object being cursed. See also 2 Samuel 16:5-12.

The question remains: Does the Bible speak about demonic curses? Do we read in Scripture of anyone invoking or calling down or sending forth a demonic being to bring pain and problems, harassment and harm, to another person? This would appear to be what the Moabite king Balak asked Balaam to do regarding Israel. God himself forbids Balaam from cursing Israel: "you shall not curse the people; for they are blessed" (Num. 22:12). Although no mention is made of demonic spirits being involved, it is reasonable to think that they would have been the instrument of bringing calamity on Israel had Balaam carried through with this task. As far as I can tell, there is no NT example of a demonic curse, although there are numerous NT instances of a curse as an expression of divine judgment for sin.

Proverbs 26:2 is especially instructive, if we could only figure out what it means! It reads: "Like a sparrow in its flitting, like a swallow in its flying, a curse that is causeless does not alight" (ESV). Or again, "Like a fluttering sparrow or a darting swallow, an undeserved curse does not come to rest" (NIV). This seems to suggest that a curse is not effectual in itself. If it is undeserved, its impact is undermined. What would be the implications of this? At minimum, it would seem that a curse is, in itself, incapable of leading to demonization apart from the moral complicity of the person involved. Here is how Bruce Waltke explains the text, and with this I conclude:

“As long as a bird is flying hither and yon in an agitated and aimless manner, it remains in the air without landing. Likewise, a groundless curse cannot land in the order of redemption, for a legitimate landing place (i.e., a guilty person) is lacking (cf. Ps. 109:3, 17-19, 28). The deadly effect of a deserved curse (i.e., a word that condemns its victim to sterility, death, and defeat) will come to pass (cf. Deut. 28:15; 29:19[18], 20[19]; Josh 6:26; 1 K. 16:34; 2 K. 2:24; Prov. 30:10; 1 Cor. 16:22), but not an undeserved curse (cf. Num. 22:6; 23:8; Deut. 23:4[5], 5[6]; 1 Sam. 17:43; 2 Sam. 16:12; Jer. 15:10). Since the Creator and Lord of history is the source of blessing and cursing through a fellow human being, the proverb infers that the undeserved/unfitting curse is ineffective because the Sovereign does not back it up. ‘They may curse, but you will bless' (Ps 109.28)" (Commentary on Proverbs, [Eerdmans], 347-48).

pleased to meet you

The Rolling Stones: Sympathy for the Devil:

But what's the real deal with Satan. Michael Patton does his usual stellar job dealing with a few Questions About Satan. Turns out we don't know a lot but most of what we think we know, we don't really know ... just myths. Here's Patton's post:

What is his real name?

We don’t really know of any formal name. He is called many informal names, which are derived from his character (Satan, “the evil one,” the devil, etc.). Some believe his name is “Lucifer.” This name is unfortunate. It comes from the Latin translation of “morning star” found in Isaiah 14:12-15. Some believe this passage describes the fall of Satan; however, this is hotly debated, as the context does not really suggest as much. The association seems to have been popularized in the intertestamental period through the books of Enoch. Unfortunately, the King James Version, following this popularization, actually uses the term “Lucifer” in Isaiah 14:12-15. Most modern translations have corrected that. So we don’t really know any formal name for Satan.

Can he read minds?

There is no reason to believe that Satan has the power to read minds. He is not omniscient (he does not know everything). While his power is greater than ours (relatively speaking), his power is very limited.

Where is he?

We don’t know. I imagine that he has never been in your room, seen your house, or taken a ride with you in your car. He probably does not even know your name. Remember, he is not omnipresent (everywhere) or transcendent (above time and space). Being a created being existing in our universe, he is spatially limited just like us. Therefore, he is only in one place at time. I don’t know how fast he travels or his mode of transporation. I don’t know if he walks, runs, flies, or hitches a ride on a car. I just know that he is not everywhere.

Where does he live?

I doubt he has a “home” or a regular habitation. One thing we can say for sure is that he does not live in hell. Popular thought frequently holds that he lives in hell or is the ruler of hell. This is simply false. Hell is not his. In fact, he has never been there and does not want to go there any more than you or I do. Hell, as we often think of it, has not even been created yet. It is a post-judgment habitation. However, hell will one day be his eternal dwelling, as it will all other demons and unbelievers (Rev. 20:14).

Was he an angel?

This is what I was taught and I suppose I believe it. But I don’t know for certain if it is true. I don’t even know what angels are, since the term “angel” does not really refer to a particular species. Remember, angels do not procreate, so they have no physical relationships the way humans do (at least I think). The reason we sometimes call Satan a “fallen angel” is due to a supposed double-referent interpretation of Isaiah 14:1-14. But, again, there is no definitive reason why we must believe this passage refers to anyone other than the king of Babylon. Revelation 12:3-4 may be of some support here. It speaks of the Dragon who swept a third of the “stars” of heaven to the earth. Could this be Satan and other angels who “fell” in a great rebellion? Maybe, but again, it is hard to be sure. God was just not too interested in letting us know so many of the details we want to know about angels, demons, and Satan.

Can he take human or animal form?

It seems that Satan took the form of a serpent in Genesis 3. Therefore, he may be able to take the form of other animals. However, it is greatly debated whether Genesis 3 is to be taken literally. He may be able to take on the form of a man as it seems happened with other angels in Genesis 6. However, again, it is greatly debated who the “sons of God” were in this chapter so we cannot be definitive.

What does he look like?

We don’t know. One thing we do know is that he does not have horns or a tail and he is not red. However he looks, he is probably not the monstrous looking figure that popular culture has made him out to be. I imagine that he, in his natural form, is or was very beautiful. However, this we know: if he ever presents himself to a human, he will be in his best form. After all, he presents himself as an angel of light (2 Cor. 11:14), not an angel of darkness.

Does he think he will win?

This is a question that has perplexed me all my life. Why does he do what he does? After all, he has read the Bible! He knows the end! Does he think he’ll find a loophole? Why did he try to stop Christ? Did he really think it was possible for Christ to worship him? (Matt. 4:9). Crazy questions that I don’t have the answer to. Maybe the noetic effects of sin have just really messed up his mind to such a degree that he does think his rebellion could eventually pay off.

Why did he tempt Christ to turn stone into bread?

This is an interesting question. In Matthew 4:3, Satan tempts Christ to turn a stone into bread. Why? It does seem odd. Here we have the cosmic evil meeting his arch-enemy, and what is his first stab at temptation? To turn a stone into bread to satisfy his hunger. Some will say that he was trying to make Jesus break his fast. Big deal. Like breaking a fast is a cosmic sin. I think it was more than this. I think Satan was trying to get Christ to give in to his base instincts to break the rules of the incarnation. You see, Christ had to be like us in every way. And since we cannot turn stones into bread when we get hungry, neither could Christ. Satan was trying to get Christ to draw upon his omnipotence (power) to satisfy his human need to eat. Had Christ done it, we would not have had a representative on that cross. Satan was trying to get Christ to forfeit the incarnation.

When was he created?

We don’t know. It could have been before the creation of this universe, at the same time, or sometime after. It would seem to me, however, that Satan and all the angels were created in and with this universe. If so, God is no longer creating these angels, as he has rested from all creation. If not, then there is no reason to think that angels are not still being created (albeit, not indirectly through procreation like we are).

When did he fall?

This we don’t know either. But it was sometime before Genesis 3.

Is he God’s evil equal?

Not even close. Satan is a creation of God. He is not God’s cosmic equal. God has complete power over Satan just as he does over us. As the book of Job illustrates, Satan can only do what God allows him to do.

demons know you

Do the demons know you?

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satan's power

Again, John Piper in Bloodlines (this on the power to break Satan's power):

Satan is called the god of this world. He is a real supernatural being who hates humans and is in diametric opposition to God. He comes to steal and to destroy. There is little doubt that where maddeningly hopeless, sinful, self-destructive behaviors and structures hold sway over large groups of people—white or black, left or right—the Devil is deeply at work. “The god of this world has blinded the minds of the unbelievers” (2 Cor. 4:4). “He was a murderer from the beginning, and has nothing to do with the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies” (John 8:44).

What hope does a message of personal responsibility or structural intervention have against this supernatural power? None. None. They are like feathers in a hurricane. How shall any human stand against the deceitful, murderous power of Satan? There is only one answer: in the name of Jesus. Why is that? “The reason the Son of God appeared was to destroy the works of the devil” (1 John 3:8). How did he do that? By bearing our sin in his body so that “through death he might destroy the one who has the power of death, that is, the devil” (Heb. 2:14). When Jesus died, “he disarmed the rulers and authorities and put them to open shame, by triumphing over them in him” (Col. 2:15).

There is no other power in the world that can do this. The Devil is stronger than all humans, all armies, all politics, and all human morality put together. We have no chance against him except by one means, the power of Jesus Christ operating through us because he dwells within us. “He who is in you is greater than he who is in the world” (1 John 4:4).

The gospel of Christ conquers our hearts and brings us to repentance and faith in Christ. Christ enters our lives and dwells within us. All authority in heaven and on earth belongs to him. He commands the unclean spirits, and they obey him (Mark 1:27).