THE DEMONIZED AS A MARGINALIZED MINORITY

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THE DEMONIZED AS A MARGINALIZED MINORITY:  DISTINGUISHING LEVELS OF DEMONIZATION AND 
METHODS OF DELIVERANCE IN THE NEW TESTAMENT 

Practical Theology/Spiritual Formation Interest Group

Paul L. King   Crown College

Presented at the 52nd Annual Meeting for the Society of Pentecostal Studies

 

INTRODUCTION 

 

The demonized are a marginalized minority, first, because they are often unrecognized or

misdiagnosed and thus untreated or inappropriately treated, and, secondly, because they are often

shamed rather than compassionately viewed as victimized by the devil and his evil forces and in

need of being set free from bondage. The use of the term “possession” further marginalizes those

who have been victimized by demons, causing a stigma and causing those thus afflicted to suffer

from low self-esteem and self-image. Jesus did not treat the demonized in this way. He acted

with compassion, anger at the evil forces, and seeking to relieve the sufferer. He especially

seemed to target those who had been afflicted severely or for a long time.

Scholars debate when to call a manifestation demonic, as to as well as whether believers

can be demon-possessed or in some way demon-inhabited. The practical-theological problem is

how to regard diagnose and treat those who in some way seem to be demonically afflicted and

marginalized. Some scholars (Dickason, Koch) distinguish between possession as ownership

(non-believer) and possession as control (believer). Other scholars (Arnold, Murphy, Unger)

contend that daimonizomai and echo pneuma/daimonion are better translated as “demonized”

rather than “demon-possessed,” suggesting a range of meaning numerous older scholars and

 

 

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more recent Arnold, Fitzmyer, Keener, Kraft) as well as deliverance practitioners (Macmillan,  Wimber, Kraft) suggest degrees, stages, or a continuum of demonic affliction and control.¹

Based on the premise that demonized is a more accurate translation than demon

possessed, suggesting a range or continuum, this practical/exegetical analysis of biblical case

studies concludes that different levels of demonization with corresponding characteristics can be

tentatively identified and categorized with practical application, flexible and adjustable with

more research and input.

REDEFINING TERMS, ASSUMPTIONS, AND MEANINGS 

We can begin to demarginalize the demonized by practically redefining terms, assump-

tions, and meaning. Terms mean different things to different people in different places, times,

customs, cultures, etc. Some definitions need to be identified up front for clear understanding so

that we do not talk past each other or misinterpret each other. Someone may use a term that we

think we know what it means, but it means something different to the person using the term. The

following represent how I am defining for the purposes of this paper.

•    Demon Possession. Defined here as total domination and ownership by a demon. With

this definition, only unbelievers can be possessed because believers are owned by Christ

(1 Cor 6:19-20). Believers cannot be owned by demons; we have been redeemed by the  blood of Jesus Christ.² Because of the confusion between two very different definitions, it  is wisdom to avoid the use of the term “possessed” even though that language has been  used in the past and present in theological and anthropological literature. Unfortunately,  most English translations do not distinguish the difference between control and

ownership and consequently translate the Greek terms daimonizomai as demon

 

 

 

1 See Paul L King, “Historical Survey of Belief and Practice Regarding Deliverance of Demonized  Christians.” Refleks 2004, Oslo, Norway.

2 V. Raymond Edman, one time president of Wheaton College and missionary who engaged in deliverance  ministry, explains, “According to Scripture the believer is the temple of the Holy Spirit (2 Cor. 6:16). The Holy  Spirit inhabits the holy of holies, which no evil spirit can enter.” V. Raymond Edman, “Questions You Have  Asked,” The Alliance Witness, Sept 14, 1966, 18.

 

 

 

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possessed.³ It is more neutral and accurate biblically to transliterate the term as
“demonized,” with a wider range of meaning, including afflicted or vexed, having a spirit   present, having a spirit influencing or control, or having a spirit within.

 

•    Has a Demon/Spirit. The terms “have a demon” or “have a spirit” or “receive a spirit”  have broad application in Scripture the terms will reflect a range or degrees of having a

spirit occupying to having a spirit attached or oppressing.⁴

 

•    Demonization. Based on the defining of terms above, demonization is defined here as a  wide range of affliction by demons, from full possession of unbelievers to occupation of  believers needing exorcism to occupation of believers not needing exorcism, to

oppression and harassment by demons. Numerous scholars have argued that the terms  daimonizomai and echo daimonion or echo pneuma, usually translated as “demon  possession,” should instead be transliterated as “demonize” and have a demon or a spirit  with a broader range of demon activity than possession.⁵ This paper will build upon the

 

 

3 Scholars have recognized that the language of possession was not used in Scripture. Nineteenth-century  Jewish Christian commentator Alfred Edersheim uses the term “demonized” of Josephus’ writings. Alfred
Edersheim, The Life and Times of Jesus the Messiah, (New York: Longmans, Green, and Co., 1896), 2:770. Franz  Delitzsch observed, “The name ‘Possessed’ is not used in the New Testament. Franz Delitzsch, A System of Biblical  Psychology (Edinburgh: T&T Clark, 1885), 349, fn 1. The research of New Testament scholar Clinton Arnold
affirms that the Greek words for ownership are not used in the Greek text in association with daimonizomai, the  word for demonization. The Greek lexical word group for possession or ownership (ktema, ktaomai, ktisis, ktetor) is  never used in Scripture of demon possession. Clinton E. Arnold, 3 Crucial Questions about Spiritual Warfare  (Grand Rapids: Baker, 1997), 78-80. Further, the term “possessed” was not used in the early translation of the New  Testament by Jerome in the 4^th century or the Wycliff Bible in the 14^th century. Only in later translations such as the  Geneva Bible of 1599 and the KJV was the term “possess” used, and by John Calvin. Following the Reformation,

the use of the term “possessed” in the KJV popularized the term. Until the 1960s, most evangelical leaders have

used the ancient terminology of “possession” of believers as well as unbelievers.

4 The Greek phrase echo daimonion (“have a demon”) is found once in Scripture in Luke 8:27 of the man  with a legion of demons. See the parallel passage (Mk 5:15) where echo ho legion (“had the legion”—a myriad of  demons) is used along with the term daimonizomai. The parallel passage in Matthew 8:28 uses daimonizomai. The  terms are used of the Legion’s myriad of demons with extremely severe manifestations to be clearly demon-

possessed. Because of this, many have assumed that echo daimonion or echo pneuma (“has a spirit”) always means  being demon-possessed. Yet the daughter of the Canaanite (Syro-Phoenician) woman is described as having an  unclean spirit (echo akarthatos pneuma) (Mk 7:25), but the degree of demonization, though severe, was much less  than the man with the Legion. Further, Luke, writing of a “daughter of Abraham”—a covenant believer, also uses  the term echo pneuma (“has a spirit of infirmity”) (Lk 13:11, yet no demons are cast out. Paul uses a similar  expression of the Corinthian believers “if you receive a different spirit (lambano heteros pneuma) from the one you  received.” (2 Cor 4:4). Note that for simplicity’s sake, I am just citing the Greek words used, as Bill Mounce  presents in his Reverse Interlinear New Testament (gateway.com), not citing the actual Greek text.

5 Arnold, 3 Crucial Questions about Spiritual Warfare, C. Fred Dickason, Demon Possession and the  Christian: A New Perspective (Wheaton: Crossway Books, 1987); Francis MacNutt, Deliverance from Evil Spirits

(Grand Rapids: Chosen Books, 1995); Charles H. Kraft, Defeating Dark Angels (Ann Arbor, MI: Servant Publica- tions, 1992); Merrill F. Unger, What Demons Can Do To Saints (Chicago: Moody Publishers, 1977); Ed Murphy,  The Handbook of Spiritual Warfare (Nashville: Thomas Nelson, 1992, 1996); Edman, “Questions You Have  Asked,” 18; Craig Blomberg, Matthew: The New American Commentary (Nashville: Broadman & Holman  Publishers, 1992).

 

 

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basis of their definition and interpretation.⁶

 

•    Exorcism. For the purpose of this study, the casting out of demons from a person’s body  or mind. This does not necessarily mean possession, especially in reference to a believer,  as defined above. 

 

•    Covenant Believers. A covenant believer is 1) someone who was living under the  covenants God made with Abraham and Israel, demonstrating faith and obedience to the

God of the covenants in the Old Testament and in the New Testament Gospels before the  establishment of the New Covenant through the death and resurrection of Christ; 2)  someone who believes after the New Covenant is established. Simply, a covenant

believer before the death and resurrection of Jesus is someone who has explicit or

implicit faith in God or Jesus. The demonized and delivered people whom I cite here are  recognized by most scholars as having demonstrated such faith and were acknowledged

to be Old Covenant believers.⁷

 

•    Non-Covenant Believers. Gentile unbelievers not a part of God’s covenant with Israel  who became believers by faith in Jesus (e.g., the centurion whose servant was healed by

Jesus; the Canaanite woman whose demonized daughter Jesus delivered) (Mk 7:25).  Though a Gentile not under the covenant, she became a believer in Jesus, acknowledging  Him as Lord with His messianic title: “Have mercy on me, O Lord, Son of David.”⁸

 

METHODOLOGY, SCOPE, AND DISCUSSION 

 

I have taken biblical case studies and analyzed the text exegetically with practical

application to discover levels and categories of demonization and deliverance methodology for

informing, practical, discerning exercise of appropriate spiritual warfare ministry. For this study,

 

 

6 This ambiguity of meaning has been widely recognized by several translations. Note the variety of
renderings of daimonizomai in different translations in this sampling of Matthew 4:24: Amplified: “under the power

of demons”; Complete Jewish Bible: “held in the power of demons”; Contemporary English Version: “had a lot of

demons in them”; English Standard Version: “oppressed by demons”; New International Reader’s Version:

“controlled by demons”; Mounce/New Revised Standard Version: “demoniacs”; Today’s Living Version: “plagued

by demons.” Note: Unless otherwise designated, I will be using the                                                                                                        

ESV translation, which avoids the use of the term “possession” for daimonizomai (except for the man with the
legion of demons.

7 Two biblical examples of covenant believers being demonized include 1) King Saul, an Old Testament  believer in the covenant with God who became demonized on two occasions at (1 Samuel 18:10, 19:9-10). See  Dickason, 121-123 for more exegetical commentary on this. 2) Her father who was a believer under the old  covenant had a son who had become demonized in early childhood (Mk 9:17-25 and see Murphy, 449-447, for an  extensive discussion of demonization of children.

 

8 C Fred Dickason of Moody Bible Institute quotes Conrad Murrell, commenting on this event, “Jesus  called demonic deliverance bread for the children. It is only for the children.” Dickason, 145.

 

 

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I focused on more than two dozen Scriptures, passages or events involved in some way with

demonization, and/or deliverance because of the brevity of this presentation, I am able only to

share a small portion of that research analysis and texts based on analysis of the criteria below.

TYPES, DEGREES, AND LEVELS OF DEMONIZATION 

Various commentators, both recent and older, acknowledge different types, degrees, and  levels of demonization.⁹ Here are the thoughts of a few of the most recent scholars.

•    Christopher John Thomas: “It should be observed that Mark 9 suggests the evidence of  different classes of demons, some of which are more difficult to exorcise than others. . . .

The New Testament knows of a category of demonic activity separate from demon  possession in which individuals who appear to be in a positive relationship with God  suffer infirmity.”¹⁰

 

•    Clinton Arnold: Proposes a continuum of stages to demonization from 1) temptation; 2)

to regularly yielding to demonic temptation; 3) to being devoured, taken captive, or  plundered, 4) then becoming demonized.¹¹

 

 

9 Henry Alford: “there are kinds, more and less malicious, of evil spirits.” Henry Alford, Alford’s Greek  Testament: An Exegetical and Critical Commentary (Grand Rapids: Baker, Reprinted 1980), 376. Pulpit  Commentary: “For there are different degrees of malice and energy in evil spirits as in evil men.” Pulpit 
Commentary, accessed at https://biblehub.com/commentaries/mark/9-25.htm. Benson’s Commentary: “Who can say  that there are not different kinds of demons? or that there may not be degrees in the power of expelling?” Benson’s  Commentary, accessed at https://biblehub.com/commentaries/benson/mark/9.htm. Franz Delitzsch: “The language

of the church distinguished possessio from obsessio as a lower degree.” Delitzsch believed, “the conditions of
obsession and possession alternate frequently one with another.” He distinguished between “partial possession” (the  deaf and dumb boy) and full or “perfect possession” (the Legion). Delitzsch, 349, fn 1. Franz Xavier Dieringer:  “After determining hereupon the preliminary degrees of possession, the temptations and seductions (tentationes\ the  snares (insidice)^ the besieging (circumsessio), and the blockade (obsessio), Dieringer seeks to establish the  distinction of the actual possession (possessio) from these four degrees.” Dieringer was a 19^th century Catholic  theologian, cited in Delitzsch, 348; 349; fn 1, 350, fn 2; 352. William C. Stevens, Dean of the Nyack Missionary  Training Institute of The Christian and Missionary Alliance (C&MA): “There is a very wide range of demon  presence and power which, in manifold ways and degrees, involves the brain, the senses, and the bodily members

and functions.” W.C. Stevens, “The Recovery of the Sick,” Alliance Weekly (AW), 533, 535. John MacMillan  distinguished degrees of demonic activity as oppression, obsession, and possession. Merrill Unger: “Demon  influence [including demon possession] may occur in different degrees of severity and in a variety of forms, both in  Christians and non-Christians.”⁹ Cited in Robert Dean, “Demon Possession and the Christian,” CTS Journal 12 (Fall  2006), 5.
https://www.academia.edu/10689292/Demon_Possession_and_the_Christian?auto=download&email_work_card=d ownload-paper#

10 John Christopher Thomas, The Devil, Disease and Deliverance (London: Sheffield Academic Press,  1998), 302-304.

11 Arnold, 101. I would view being devoured, taken captive or plundered as a form of demonization.

 

 

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•    Joy Vaughan: prefers to view it more as a continuum rather than levels yet retaining the

language of possession.¹²

 

•    Charles Kraft has given the most thorough analysis and presentation of degrees and

levels of demonization of any I have found.¹³ However, his analysis is based primarily on

observation and experience, not so much on the biblical data. The research in this  presentation is based on exegesis and analysis of the biblical text.

 

Means of evaluation used in this study include Jesus’ varied methods, the varied use of the

language of rebuke, the use of present or imperfect verb tenses of process vs instant exorcism,

the type and severity of manifestations, numbers of demons involved, and supernatural occult

activity such as supernatural strength or clairvoyant knowledge.

IDENTIFYING JESUS’ VARIED TECHNIQUES/METHODS IN THE DEMONIZATION ACCOUNTS 

 

•    Jesus frequently used language of rebuke and command. He always operated with

authority. There are some who equate the terminology of “rebuke” (epitimao) with  exorcism.¹⁴ but a study of epitimao in the Gospels displays a broad use of the term. In  some cases, it may be true that epitimao can be equated with exorcism, as it is in some  pagan rituals,¹⁵ but it would be inappropriate and inaccurate to equate them in all cases.  Rebuke was Jesus’ most common technique for a whole range of activity at all levels,  demonic or otherwise, with or without exorcism, including rebuke of people as well as  demons. The language of rebuke is used of possession as well as lesser degrees of  demonization, as well as non-demonization (rebuking His disciples). 

What we find in Scripture is a continuum ranging from non-demonization use (the  Pharisees and disciples rebuking Jesus, the disciples rebuking others, Jesus rebuking the  disciples), to varying degrees of rebuke of demonic activity, ranging from lesser degrees  of demonization (Jesus rebuking Peter and Satan, but not casting out demons) to rebuke

as binding or loosing to rebuke of fever, rebuke of wind and waves, to rebuke as

 

12 Joy L. Vaughan, “Spirit Possession in Luke-Acts and Modern Eyewitnesses: An Analysis of  Anthropological Accounts as Evidence for the Plausibility of the Lukan Accounts,” dissertation submitted March

2020, Asbury Theological Seminary, 165 fn 158.

13 Charles H. Kraft, Defeating Dark Angels (Ann Arbor, MI: Servant Publications, 1992), 131-138. Kraft  calls his ten levels of analysis “Strength of Attachment” (of demons).

14 Daniel A. Machiela, “Luke 13:10–13: ’Woman, You Have Been Set Free from Your Ailment’—Illness,  Demon Possession, and Laying on Hands in Light of Second Temple Period Jewish Literature,” The Gospels in 
First-Century Judaea, Edited by R. Steven Notley and Jeffrey P. García (Leiden/Boston: Brill, 2013), 127.

15 The language of epitimao is used in other extrabiblical Jewish and pagan incantations and rituals as well.  Todd Klutz, The Exorcism Stories in Luke-Acts, Society for New Testament Studies Monograph Series, Series  Number 129 (Cambridge: Cambridge University Press, 2004), 71; Graham H. Twelftree, Jesus the Exorcist

(Eugene, OR: 1993), 45-46, 68-69, 138.

 

 

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preliminary to or initiating exorcism, to exorcism itself, whether from a lower level  demonization to a full possession.

 

•    Category 1: Jesus rebuked the disciples. 

•    Category 2: Jesus rebuked Satan behind Peter—but no exorcism (Mk 8:32-33; Mt

16:23).

•    Category 3: Jesus rebuked fever of Peter’s mother-in-law (Lk 4:39). No demon was

mentioned, but there is an implication of demonic presence behind the fever.  Rebuking a fever may involve the demonic, but not to the point of casting out:

•    Category 4: Jesus rebuked demonic forces behind the weather, binding them by

saying “Peace, be still.” (Lk 8:24; see also Mt 8:26; Mk 4:39).

•    Category 5: Jesus rebuked a spirit to cast it out preliminary to healing. “While he

was on his way, the demon threw him down and convulsed him. But Jesus rebuked  the unclean spirit, healed the child, and gave him back to his father.”

•    Category 6: In certain instances, Jesus rebuked by directly commanding demons to  leave. When Jesus saw that a crowd was quickly gathering, he rebuked the unclean  spirit, saying to it, “Mute and deaf spirit, I command you, come out of him and never

enter him again!” (Mk 9:25).

•    Category 7: Jesus rebuked to bind or limit the actions of demons, such as binding

spirits from speaking (Lk 4:41).

 

•    Jesus had varied actions of conversing with demons or forbidding them to speak. In

some cases, He had limited conversations with demons and in others He commanded  them to be silent. These give us specific indications as to how to handle various  situations. 

 

•    He limited conversing with demons: “And the demons begged him” (Mt 8:31), but He

kept commanding them to come out of the man until they did. 

 

•    He would bind or forbid demons to speak: “And he would not permit the demons to

speak, because they knew him” (Mk 1:34). 

 

•    He sometimes cast out demons with a word. ^“That evening they brought to him many  who were oppressed [daimonizomai] by demons, and he cast out the spirits with a word

and healed all who were sick” (Mt 8:16).

 

•    His varied actions and words included binding demons and loosing people from 

demons (forbidding and permitting)¹⁶

 

 

16 Words of binding: “Be silent” (Mk 1:25; Lk 4:35).16 Words of loosing: “Be opened” (Mk 7:34); “Woman,  you are loosed” (Lk 13:12). His action of loosing was a command or declaration of healing/deliverance rather than  casting out. Sometimes He gave no rebuke, but only loosing. With no rebuke of demons to the woman bent over by

a spirit of infirmity, but with just a few words of positive declaration, Jesus set the woman free: “Woman, you are  freed [loosed—luo] from your disability” (Lk 13:12). When He commanded the deaf ears, “Be opened,” He was  loosing or releasing the man from demonic bondage of deafness (Mk 7:34).

 

 

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•    Jesus used touch in various ways: laying on of hands, or use of an object as a catalyst

(mud, saliva, His garment). We do not usually see Jesus laying on hands upon those of  whom He cast out demons, except this occurrence: “He laid his hands on every one of  them and healed them. And demons also came out of many” (Lk 4:40-41). It is not clear  whether demons came out of many upon whom He laid on hands, or if in addition to  those upon whom He laid on hands demons came out of others. It at least is possible that  some upon whom He laid on hands manifested demons when He did so. We also see  where Jesus laid hands on the woman bound by Satan, “and immediately she was made  straight” (Lk 13:13). 

 

CRITERIA FOR DEFINING TYPES AND LEVELS OF DEMON ACTIVITY 

 

CRITERION 1: DIFFICULTIES IN THE EXORCISMS 

 

This has been a frequent criterion used throughout church history. Just as some of Jesus’

healings were not instantaneous, such as the blind man who needed a second touch from Jesus  (Mk 8:22-26),¹⁷ so likewise some of the exorcisms. Some of Jesus’ exorcisms were performed  with a word, usually a rebuke. However, others involved repeated rebuking and more involved

engagement with the demons. Regarding the convulsive deaf-mute boy, Jesus told the disciples,

“This kind cannot come out by anything but prayer” (Mk 9:29). Jesus clearly implies that some

exorcisms are more difficult than others. Commentators remark:

•    Of convulsive deaf-mute boy (Mt 17:18; Mk 9:25), Chrysostom asserted: “such a tough

kind of demon,” and Henry Alford: “the worst kind.”¹⁸

 

•    Of the Canaanite woman’s daughter, Matthew Henry commented, “She is ill-bewitched,

or possessed. There were degrees of that misery, and this was the worst sort.”¹⁹

 

•    Of the woman bent over by spirit of infirmity, the Jamison, Fawcett & Brown 

Commentary considered it “some milder form of possession.”²⁰

 

17 An exegetical study of the text reveals that this healing was accomplished in five stages, as demonstrated  by Mark’s use of five different Greek verbs for “see.” See Paul L. King, God’s Healing Arsenal: A Divine Battle 
Plan for Overcoming Distress and Disease (Alachua, FL: Bridge-Logos, 2011), 90-91.

18 Alford, 376. D.H. Williams and Robert Louis Wilken, eds., Matthew: Interpreted by Early Christian  Commentators, trans. D. H. Williams, The Church’s Bible (Grand Rapids: Eerdmans, 2018), 347.

19 Matthew Henry. Matthew Henry’s Commentary on the Whole Bible, accessed at biblehub.com.

20 Jamison, Fawcett & Brown Commentary, accessed at biblehub.com 

 

 

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•    Dieringer and Delitzsch distinguished between “partial possession” (the deaf and mute

boy) and “perfect possession” (the Legion).²¹

 

CRITERION 2: VERB TENSES OF PROCESS—REPEATED OR EXTENDED ACTION 

 

Ordinarily, the biblical writers use the aorist tense to describe the rebuking and casting

out of demons. The aorist tense often conveys the act of casting out as a whole, but according to  current grammarians, not indicative of time, whether short or long.²² However, at times the

biblical writers made use of the present or imperfect tenses, indicating a process of deliverance

rather than an instantaneous exorcism.

The use of the present tense indicates continual or repeated action in the present. Here is

an example: “And when Jesus saw that a crowd came running together, he rebuked [aorist] the

unclean spirit, [repeatedly] saying [present active participle] to it, ‘You mute and deaf spirit, I

command you, come out of him and never enter him again’” (Mk 9:25). Mark first describes the

whole event as Jesus rebuking, and then indicates that Jesus actually rebuked several times,

repeating His command to the demons. The demons did not instantly obey and leave. Luke uses

the imperfect tense to show that demons were repeatedly coming out and that the demons

repeatedly were crying out as they were coming out, as Jesus repeatedly rebuked the demons,

and repeatedly commanded them not to speak.

And demons also came out [imperfect— “were coming out”] of many, crying [present

active indicative], “You are the Son of God!” But he rebuked [imperfect— “was rebuking”]

 

21 Delitzsch remarks, “Possession is, besides, only in degree distinguished from the influence which the  hostile powers strive to exercise more or less over every man.” He also cited Dieringer, “After determining hereupon

the preliminary degrees of possession, the temptations and seductions (tentationes), the snares (insidice), the  besieging (circumsessio), and the blockade (obsessio), Dieringer seeks to establish the distinction of the actual
possession (possessio) from these four degrees. Delitzsch, 348; 349, fn 1; 350, fn 2; 352.

²² “The aorist tense presents an occurrence in summary, viewed as a whole from the outside without regard  for the internal makeup of the occurrence. . . . The aorist normally views the action as a whole, taking no interest in  the internal workings of the action. It describes the action in summary fashion without focusing on the beginning or  end of the action specifically.” Daniel B Wallace. Greek Grammar Beyond the Basics. An Exegetical Syntax of the  New Testament. (Grand Rapids: Zondervan, 1996), 554. 557.

 

 

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them and would not allow [imperfect— “was not allowing”] them to speak, because they  knew that he was the Christ (Lk 4:41).

 

People often get the impression that Jesus just snapped His fingers, spoke a word, and the

demons were gone. There may have been occasions when that was true, but at other times, such

as this one, it would appear that Jesus worked through a process for complete deliverance. One

commentator described extended dialogue between Jesus and the demons as a “therapeutic  interview.²³ The use of the imperfect and present tenses would indicate more difficult cases that  take a little more time, additional actions, or repeated words to complete the deliverance.²⁴

Even when it took repeated rebukes, Jesus’ exorcisms would generally be considered

short. They were completed with relative ease compared to the extensive and elaborate processes

and techniques of Jewish and pagan exorcists. Jesus’ exorcisms were accomplished without

resorting to incantations, burning of incense, mixing of potions, etc., which were often

characteristic of Jewish ritual exorcisms of the time.

CRITERION 3: NUMBER OF DEMONS INVOLVED 

 

New Testament instances of demonization cover a wide range of numbers of demons

involved: a single demon, dual demons, multiple demons (7—Mary Magdalene and the sons of

Sceva), or in the case of the man with the “Legion” of demons, thousands of demons.

Single demon        2 demons            7 demons          Multitude of demons         Legion of demons

 

23 Geoffrey W. Bromiley, gen ed, The International Standard Bible Encyclopedia, (Grand Rapids:  Eerdmans 1983), revised, 2:244.

24 In these stories, we see the frequent use of the imperfect and present tenses. Here are a few examples of  the processes of exorcism in Jesus’ ministry:

•    The demons were repeatedly begging Jesus: And the demons begged [imperfect— “were begging”] him,

saying, “If you cast us out, send us away into the herd of pigs.” (Mt 8:31, also Lk 8:31)²⁴

•    Jesus repeatedly had to ask the demon his name: And Jesus was asking [imperfect] him, “What is your

name?”   

•    The demon kept repeating his name and saying we are many (Perhaps as an intimidation technique.) He

was replying (present), “Legion is my name, for we are many.” And he kept begging (imperfect) earnestly  not to send them send out of the region. Mk 5:8-10 

 

 

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As Jesus warned, the more demons involved, the worse the conditions and the stronger the

demonic hold (or “enlodgement,” as several writers have called it):

Now when the unclean spirit goes out of a man, it passes through waterless places seeking  rest, and does not find it. Then it says, ‘I will return to my house from which I came’; and  when it comes, it finds it unoccupied, swept, and put in order. Then it goes and takes along

with it seven other spirits more wicked than itself, and they go in and live there; and the last  state of that man becomes worse than the first. That is the way it will also be with this evil  generation (Mt 12:43-45).

 

CRITERION 4: TIME LAPSE INDICATOR: “FROM THAT HOUR” 

 

In pericopes about healing and deliverance, the prepositional phrase “from that hour”

(apo ho ekeinos hora) (or similar phrase) seems to indicate a process or longer periods of time

for more difficult cases. Lexicons, commentaries, and translations vary widely as to their take on  this phrase.²⁵ While many commentators and translators view “from that hour” (apo ho ekeinos  hora) as an idiom for “immediately,”²⁶ other notable scholars take literally.

Commenting on Jesus casting out the demon of the Canaanite woman’s daughter (Mt  15:28), D.A. Carson writes, “The woman’s daughter is healed ‘from that very hour.”²⁷ Carson

observes Matthew’s distinctive use of the phrase “from that hour” (Mt 8:13; 9:22; 15:28).²⁸ He

notes of the earlier record of the healing of the woman in Matthew 9:22, “The final clauses of v

22 should therefore be interpreted to mean, not that the woman was healed from the ‘moment’

 

 

 

25 David Abernathy summarizes some of the many translations. David Abernathy, An Exegetical Summary  of Matthew 17–28, Exegetical Summaries (Dallas: SIL International, 2015), 23.

26 Reviewing 48 translations of Matthew 15:28, 16 versions translate “from that hour”; 28 translate  “instantly, at once,” or something similar; 4 do not specific the time of the deliverance, but that the person was

healed “from then on” or something similar. Reviewing 28 commentators, 11 translate “from that hour”; 9 translate  “instantly, at once,” at that moment, or something similar; 4 give both renderings; 4 do not mention.

27 D. A. Carson, “Matthew,” in The Expositor’s Bible Commentary: Matthew–Mark (Revised Edition), ed.  Tremper Longman III and David E. Garland, vol. 9 (Grand Rapids: Zondervan, 2010), 405.

28 Carson, 39.

 

 

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Jesus spoke, but that she was healed from the hora (lit., ‘hour’) of this encounter with Jesus.”²⁹  He then applies this to Jesus casting out the demon from the Canaanite woman’s daughter as

well: “And her daughter was made whole from that very hour” (Mt 15:28, KJV). Robert

Mounce, also translates Matthew 15:28 and the exorcism in Matthew 17:18 “from that very  hour.”³⁰ Considering the severity of demonization in these cases combined with Criterion 2  above, “from that hour,” rather than “instantly,” would be more consistent.

We see a similar pattern in the story of the slave girl with a spirit of divination (or python

spirit) when Paul commanded the spirit to come out of her. “And it came out that very hour”  (Acts 16:16-18).³¹ Darrell Bock blends both interpretations into one, considering an hour as  immediate: “The exorcism is immediate, taking place ‘at that very hour.’”³² If we adopt Bock’s  standard, an hour-long exorcism is still immediate, especially when compared to the Jewish and

pagan rituals. Strong scholarly support from translators and commentators exists for interpreting

and translating literally. Full exegetical discussion of this issue is beyond the scope of this paper.

CRITERION 5: TYPE AND SEVERITY OF PHENOMENA 

 

These could be sub-divided into three types or phases: manifestation phenomena, reaction

 

 

29 Carson, 230-231.

30 Robert H. Mounce, The New International Biblical Commentary: Matthew (Peabody, MA: Hendrickson,  1985, 1991), 153; Mounce Reverse Interlinear New Testament,
https://www.biblegateway.com/passage/?search=Matthew+17%3A18&version=MOUNCE. John Nolland also  makes a point of connecting “healed in that hour” from Mt 8:13 with Mt 15:28. John Nolland, The Gospel of  Matthew: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids;  Carlisle: Eerdmans; Paternoster Press, 2005), 636.

31 Although many versions and commentators translate it “from that moment” the ESV translates it more  literally, “that very hour,” as does Mounce (Mounce Reverse Interlinear New Testament). The use of the present  active indicative of parangellō would imply continuing or repetitive action (“I am commanding”), which would  mean that the python spirit did not leave right away.

32 Darrell L. Bock, Acts, Baker Exegetical Commentary on the New Testament (Grand Rapids: Baker  Academic, 2007), 537.

 

 

 

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phenomena, and exit phenomena. Manifestation phenomena is the phase in which actions occur

that show the presence of demons, those that characterize the demonic affliction itself, such as

violent rage, vocal or mute, aberrant sexuality, supernatural strength, repeated convulsions, self-

harming acts, sickness, or disability, etc. Reaction phenomena occur in response to Jesus’

presence or the presentation of the gospel message. Exit phenomena are those that occur as the

exorcism is in process. Distinctly exit phenomena would include demons stalling or putting up

resistance to leaving when challenged. In some cases, demons try to feign victory by causing the

person to faint or fall down as dead. Sometimes it is difficult to determine from the text which

are which because they are similar and may seem to overlap or run together. For the brevity of

this paper, we will treat them together.

 

.Category 1	Category 2	Category 3	Category 4	Category 5
Extremely Severe	Severe	Moderately Severe	Moderate	Mild
Man with Legion	Deaf-mute boy, Mary Magdalene?
Extensive exorcism	Extended  exorcism	Exorcism	Exorcism	No exorcism— healed, loosed.

 

 

 

 

 

 

Category 1: Extremely Severe. The most severe were those manifested by the man with

the legion of demons: violent fits of rage, screaming, supernatural strength, obsession/

compulsion with things of death (living among tombs), clairvoyant knowledge, self-

harming/mutilation (cutting—gashing self with stones), acting insane, nakedness/sexual

looseness, alteration of voice, seizures/convulsions, begging/bartering (Mk 5:1-20; Lk 8:26-39),

occult transference (Mk 5:13). The man approached Jesus as if wanting help yet retreated in fear   (Mk 5:6-7). Koch calls this “disintegration or splitting of personality.”³³

 

 

 

33 Kurt Koch calls this “Hyperaesthesia, or excessive sensibility, such as clairvoyant powers—v. 7. He  knew immediately, without previous information, Jesus’ identity.” He notes that one characteristic of possession is

that the of occult power and demonic entities can be transferred from one person to another person, body, or object.

 

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Category 2: Severe. These may be characterized by crying out, intermittent 
convulsions,³⁴ attempted self-harm/suicidal (demons throwing into the water or fire). A prime

example is the convulsive deaf-mute boy (Mk 9:25). Though we have scant information, Mary

Magdalene, who was delivered from seven demons, would likely fall into this category.   

Category 3: Moderately Severe. Multiple demons with a single spokesman/strongman.

They may be characterized by convulsions, self-mutilation, vocal, crying out and disrupting

worship or the proclamation of the gospel, clairvoyant—counterfeiting the gifts of the Spirit. The

synagogue worshipper with a disruptive unclean spirit is a prime example: “And he cried out,

‘What have you to do with us, Jesus of Nazareth? Have you come to destroy us?’” (Mk 1:23-26;

Lk 4:33-35). The occultic origin of this demon is evidenced in clairvoyant knowledge, revealing

awareness of Jesus’ identity and purpose as “the Holy One of God,” the Messiah.

Category 4: Moderate—Resistant Spirits Disabling Physically. These spirits tend to be

non-vocal, disabling physically through dual blind and/or mute spirits, so they may not seem so

severe, but they tend to be resistant. 

•    Type A: Dual Disabling Spirits—a blind and mute man healed by casting out demons.

(Mt 12:22-24). Though still doubly strong with two spirits, one being the mute spirit of  resistance, there is no mention of any violence or vocal resistance.

 

•    Type B: Single Disabling Non-vocal Spirit—causing the victim to be mute (Lk 11:14).³⁵ 

We would think of demon-caused muteness to be less difficult, but it is actually a  resistant spirit. Demons were usually commanded to speak as part of the exorcism.³⁶

 

The demons left the man and entered the swine with destructive effects. Kurt Koch, Occult Bondage and  Deliverance (Grand Rapids: Kregel, 1970), 57-58. In practice, this involves the transmission of unclean spirits.

34 A.B. Bruce viewed it as “a case of intermittent possession. The spirit went out at the end of each attack  but returned again.” A.B. Bruce, “The Synoptic Gospels,” The Expositor’s Greek Testament, ed, W. Robertson  Nicoll (Grand Rapids: Eerdmans, 1970), 1:403.

35 Note that Luke does not first say that the man was mute. Rather, he says the demon was mute.

36 “Bonner . . . argues that the silence of the demon would present a special obstacle to the exorcist, since in

early exorcistic practice the demon was compelled to do the following:

(a)    Speak in answer to the operator’s conjurations.

 

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Grammarians recognize that Jesus was engaged in a process of deliverance here. Rogers  concludes: “Since this is a single demon that is not causing its victim to shout and does  not appear to be violent, I would be inclined to consider this a mild case of demonization  (if there can be such a thing). However, that this demon was resistant is shown using the  present active participle of ekballo, indicating ‘he was in the process of casting out.’”³⁷ I  would tend to agree with Rogers, although because it took a process to set the man free,  thus I would consider it moderate demonization.

 

Category 5: Mild Demonization—Demonic Bondage—Demonic activity either

mentioned (troubled with unclean/evil spirits, bound by Satan) or somehow implied, but

deliverance was not by casting out demons, rather by binding, loosing, or curing.

•    Type A: Unclean Spirits Cured (therapeuo), apparently without exorcism. We have two

biblical examples:

 

•    Case 1: “those troubled with unclean spirits were being cured [therapeuo]” (Lk

6:18).³⁸ Nothing is mentioned about demons being cast out.

 

•    Case 2: “In that hour Jesus cured [therapeuo] many who had diseases, sicknesses and  evil spirits [echo . . . poneros pneuma].” (Lk 7:21). Again, here nothing is mentioned  about demons being cast out.

 

•    Type B: Dual Non-exorcistic Disabling Spirits. Disabling illnesses have been identified in

other Scripture passages as demonic spirits to be cast out, such as deaf and mute, but are  not identified as such in other occasions. Rather, Jesus uses language signifying healing  through loosing of that which has been bound demonically without need for exorcism. 

Case Study: Dual binding. Jesus touched the tongue of a deaf and mute man, sighed  and commanded, “Be opened.” His ears were opened, and he could hear; his tongue was

loosened, and he could speak clearly (Mk 7:34-35). A deaf or mute “spirit” is not men- tioned here (as in Mt 9:32-34). Thomas thus does not conclude that this was of demonic

 

(b)     Tell his name or at least his nature.

(c)     Give a visible proof that he had left the victim. And so the final use of the word θαυμάζω at Lk. 11:14 may

particularly highlight this particular exorcism as both climax and the most difficult of his exorcisms.” Cited  by Edward J. Woods, The “Finger of God” and Pneumatology in Luke-Acts, vol. 205, Journal for the Study  of the New Testament Supplement Series (Sheffield, England: Sheffield Academic Press, 2001), 131–132.

Bonner goes overboard to say this was the most difficult of his exorcisms (ignoring the difficulty of Legion), but he  does recognize the severity.

37 Cleon L. Rogers, Jr., and Cleon L. Rogers III, The New Linguistic and Exegetical Key to the Greek New  Testament (Grand Rapids: Zondervan, 1998), 136.

38 Enochleo (troubled) is the same word as troubled with a root of bitterness in Heb 12:15. Use of the  imperfect tense of therapeuo could indicate a process of deliverance rather than an instant cure, or it could indicate

that Jesus was continually healing more people.

 

 

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origin, so he does not include this passage in his study.³⁹ However, there are indications  that the demonic is involved in this situation, but just not to the point of casting out  demons. The language of deo (binding) and luo (loosing) was often in Jesus’ day used in  binding spirits or being bound by spirits and loosing or releasing from spirits.⁴⁰ 

 

•    Type C: Spirit of Infirmity—Bound by Satan. The bent over⁴¹ woman is loosed and cured  (therapeuo) from 18 years of being bound by Satan. This was a single long-term binding  spirit, the woman being crippled by Satan. One might think that the demon had become

so enlodged it would be difficult to dislodged. But there is no struggle for Jesus. He does  not rebuke, bind, or cast out demons. Rather, He declares her “loosed,” then lays hands  on her, and she is described as “cured/loosed.”

 

CRITERION 6: OCCULT/COUNTERFEIT WORSHIP ACTIVITY 

 

Two main types of occult or counterfeit worship activity can be seen in the deliverance

ministry of Jesus and the disciples: 1) the exercise of clairvoyancy, the occult counterfeit of

supernatural gifts of the Spirit such as word of knowledge, word of wisdom, prophecy, and

discernment of spirits; 2) disruption of worship and the preaching of the gospel.

Category 1: Clairvoyant Supernatural Knowledge. Fr. Jesmond Micallef explains,

“Often a demon speaking through a person conveys knowledge of Jesus’ secret messianic  identity as the holy one of God (see Mk 1:23-24; 5:7; Mt 8:29; Lk 8:28).”⁴² We also see a single  supernatural occult spirit occur in Paul’s ministry when he encountered a slave girl with a spirit

of divination (Acts 16:16-17). “Having a spirit of divination” (echo pneuma pythona) refers to

the “pythoness spirit” of the oracle of Delphi. Luke uses the word manteomai (fortunetelling),

 

 

39 Thomas, 160.

40 K. Neill Foster and Paul L. King, Binding and Loosing, Exercising Authority Over the Dark Powers  (Camp Hill, PA: Christian Publications, 1998/Ft. Washington, PA: Honeycomb House, 2018), 25-27. See also Craig

80. Keener, The IVP Background Commentary: New Testament (Downers Grove, IL: IVP, 1993), 80.

41 Edersheim writes of a belief in Talmudic literature that “the backbone of a person who did not bow down  to worship God became a Shed, or demon.” Alfred Edersheim, The Life and Times of Jesus the Messiah, vol. 2 (New  York: Longmans, Green, and Co., 1896), 771. However, this woman was a clear worshipper of God, affirmed by

Jesus to be a daughter of Abraham.

42 Fr Jesmond Micallef, eXORCISMS: Jesus the Exorcist, 68, accessed at academia.edu. For example:  “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.” (Mk 1:23-26; see also Lk 4:34).

 

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distinguishing as pagan false prophecy rather than genuine biblical prophecy (prophetia).⁴³  Category 2: Disruption of Worship or the Preaching of the Gospel (Lk 4:33-37; Mk

1:23-28; 16:9). This is shown by the synagogue worshipper with multiple demons, led by a

single vocal unclean spirit, manifesting in shouting, convulsions. disrupting synagogue worship  with clairvoyant knowledge about Jesus’ identity,⁴⁴ and resisting Jesus’ commands to leave.⁴⁵  Similar demonic disruption also occurred in Paul’s ministry as mentioned above.

BIBLICAL SCALES OF DEMONIZATION 

Based on the six criteria above, Jesus’ methodology, and other factors, the following

charts are a proposed analysis of types, levels, and categories of demonization and methods of

deliverance. These are abbreviated summaries of tentative, suggestive, and adjustable

conclusions. Feedback is welcome. I have divided the analysis into two charts on possession of

unbelievers and demonization of covenant believers, based on the definitions presented above.

LEVELS OF DEMON POSSESSION OF UNBELIEVERS 

At least three levels can be distinguished in Demon Possession of Unbelievers:

 

Level 3: Mega-Demonization—Full Possession

Level 2: Severe Possession: Multiple Demons Ganging Up on a Person

Level 1: Moderately Severe Solo Possession

 

Level 3 in the chart is the highest or most severe demonization. The lower levels are a bit more

 

 

 

43 Some consider the python spirit of divination as a territorial spirit. See C. Peter Wagner, Blazing the  Way: The Acts of the Holy Spirit Series, Book 3 (Ventura, CA: Regal, 1995), 70-76. However, Ephesians scholar

Clinton Arnold argues that is mere speculation because the text does not indicate that conclusion. Arnold, 166.

44 The occultic origin of this demon is evidenced in the, revealing awareness of Jesus being “the Holy One  of God,” the Messiah. Jewish people in Jesus’ day sometimes were involved with or vulnerable to occultic magic or  spells cast upon them. Carson, 256.

45 I have seen demons disrupting worship services as well. Paul Rader, one time pastor of Moody Church  and president of the C&MA following A.B. Simpson, testified to having cast a demon out of a man who came down

the aisle of his church barking like a dog.

 

 

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fluid in categorizing. Categories, biblical case studies, conditions, and methods of deliverance,

along with Scriptures and synopsis, are summarized in the charts following.

LEVEL 1: SOLO MODERATELY SEVERE POSSESSION 

 

Level One begins with Solo Demonization, the presence of one demon within a person. A

solo demon would not normally be as powerful and destructive as occupancy of multiple

demons. For an unbeliever, it would still be possession in the sense of ownership, which, as such,

would not be considered mild or even moderate, thus the classification of moderately severe.

 

LEVEL 1: MODERATELY SEVERE UNBELIEVER SOLO POSSESSION  Category 1: Single severe tormenting spirit: Canaanite woman’s daughter (Mk 7:25-30; Mt 15:22-28) •    Condition: Kakos daimonizomai, “severely oppressed by a demon” (Mt 15:22). Variously  translated as “grieviously vexed, severely tormented, cruelly possessed, suffering terribly, full of demons.” No other details, but it would likely have involved typical characteristics of severe  demonization; yet it was a single demon, so not nearly as severe as multiple demons. As  mentioned in Criterion 1, commentors considered this the “worst sort.” She was may have been  the victim of an occultic spell. However, the mother does not seem to be affected demonically.  The child is more vulnerable and unable to resist. •    Method of Deliverance: Jesus dialogued to see the genuineness of her faith, responded to great faith, and spoke a word of deliverance from a distance. While some versions translate that she  was healed instantly, Carson takes the text more literally: “the woman’s daughter is healed  ‘from that very hour.’”46 thus likely not in a moment, but still a rapid process within an hour. Category 2: Single supernatural occult spirit: slave girl with spirit of divination (Acts 16:16-18). •    Condition: Echo pneuma pythona—the powerful occult “pythoness spirit” of the oracle of Delphi with the characteristic oracle shouting out and declarations through clairvoyance, counterfeit to the biblical word of knowledge and prophecy, knowledge revealed supernaturally  about Paul and Jesus. No mention of the frenzy that oracles would sometimes demonstrate. No  further information of strong occult oracle manifestations. •    Method of Deliverance: Exorcism, but Paul waited for several days, then he rebuked the spirit and cast it out. Although some versions translate that the demon “came out at that very  moment,” Arnold comments, “he did not seem to have too much trouble casting out the spirit (ho autos hora—’that very hour).’” So, again it likely took more than a moment but less than an  hour, still much shorter and simpler than pagan exorcisms.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

46 Carson also notes Matthew 8:13; 9:22 as further examples. Carson, 336.

 

 

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LEVEL 2: SEVERE-DEMONIZATION—MULTIPLE DEMONS—LEADER WITH DEMONIC GANG 

 

These are groups or gangs of demons, led by Beelzebul, prince of demons (Mt 12:24).

This is what Jesus further describes as a strong man with a cluster of demons (Mt 12:28-29).

LEVEL 2: SEVERE POSSESSION: MULTIPLE DEMONS GANGING UP ON A PERSON 

 

Category 1: Leader demon with multiple demons 

•    Case 1: Gang led by Beelzebul, Prince of Demons (Mt 10:25; 12:24)⁴⁷

•    Case 2: Strong man in charge of a cluster/gang of demons (Mt 12:28-29; Mk 3:27; Lk 11:21-22)⁴⁸

•    Methods of Deliverance: 1) the strong man must be bound; 2) cast out; and 3) his
possessions set free (loosed).

Category 2: Solo demon leaves, finds house empty, recruits seven more (Mt 12:43-45; Lk 11:24-26).

•    Condition: Jesus seems to imply that deliverance has been done, and the person has been swept

clean within, but left empty (not filled with the Spirit?).

•    Methods of Deliverance: To avoid reentry and escalation, the empty spaces must be filled.⁴⁹

Category 3: Multiple demons, one spokesman but no leader demon identified 

•    Case 1: Seven demons violently attack seven sons of Sceva (Acts 19:14-17).⁵⁰

•    Condition: Demons cause supernatural strength, violence, wounding, nakedness.

•    Methods of Deliverance: Failed deliverance by misrepresenting and misusing the name
of Jesus as an incantation.

 

47 The conversation with the Pharisees following Jesus’ exorcism, accusing Jesus of casting out demons by  Beelzebul, demonstrates that this was indeed an exorcism.

48 Jesus explains that he casts out demons, not by his own power or authority, but by the Spirit of God:  “But if I cast out the demons by the Spirit of God, then the kingdom of God has come upon you. Or, how can  anyone enter the strong man’s house and carry off his property, unless he first ties up the strong man? And then he  will plunder his house” (Mt 12:28-29).

49 Alluding to this passage of Scripture as well as Ephesians 4:27 about not giving the devil a place of  occupancy, the Shepherd of Hermas (early 2^nd century) says that half-empty believers give an access point to

demons. “So also the devil comes to [epi—upon] all God’s servants to tempt them. All those who are full in the faith  resist him mightily, and he leaves them alone, because he finds no place [topos] where he can gain entrance. So then  he comes to those who are partially empty [or half-full], and finding a place [Gr, topos], he enters into [eis] them,

and then he does what he wants with them, and they become enslaved] to him” Shepherd of Hermas, Chapter 48,  Mandate (Commandment) 12:5, The Apostolic Fathers: Greek Texts and English Translations, 3^rd Edition, edited

and translated by Michael W. Holmes (Grand Rapids: Baker Academic, 1992, 1999, 2007), 552-553.

50 The term “having evil spirits” (echo poneros pneuma) (Acts 19:13) is used here. One demon appears to  have been the spokesperson for all seven. This demonization was characterized by supernatural strength, wounding,

nakedness, and bizarre behavior—very severe manifestations.

 

 

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LEVEL 3: MEGA-DEMONIZATION 

Delitzsch and 19^th century Catholic theologian Franz Dieringer and summarized the beliefs  regarding degrees of demonization throughout church history, calling this “perfect possession.”⁵¹

LEVEL 3: MEGA-DEMONIZATION—FULL POSSESSION 

 

Category 1: Legion of Demons (2000+)—characterized by extreme multi-demonization. Gadarene  demoniac (Mk 5:1-20: Lk 8:26-39; Mt 8:28-34).⁵² Superior, higher level demon (daimon rather than the  usual daimonion) (Mk 5:12; Mt 8:31).

•    Condition: violent rage, screaming, supernatural strength, clairvoyancy (occult
knowledge), self-harming (cutting, suicidal), insanity, nakedness, convulsions.         

Category 2: Non-Legion Mega-Demonization. 2^nd demoniac (Mt 8:28-34)⁵³ Unique to Matthew, two  demoniacs are mentioned, rather than one. Legion is not mentioned. Little is said about the second  demoniac, mentioned in Matthew 8 but not in Luke 8 or Mark 5.

•    Condition: Manifestations were mostly the same. Both were “exceedingly violent,” cried out,

and had a high ranking daimon, but the 2^nd demoniac appears to be less severely demonized  because no mention of the following: being named “Legion,” clairvoyance, self-harming  (cutting—gashing self with stones), nakedness, or seizures/convulsions.

• Methods of Deliverance: Jesus used repeated rebuke and repeated binding—limiting
demons’ speech and actions, repeated command of demons to leave as they tried to stall. 

 

BIBLICAL DEMONIZATION SCALE OF COVENANT BELIEVERS 

DEFINITION OF COVENANT BELIEVERS 

 

A covenant believer is 1) someone who was living under the covenants God made with

Abraham and Israel and demonstrating faith and obedience to the God of the covenants in the

 

 

 

 

51 Delitzsch, 348; 349; fn 1, 350, fn 2; 352. See footnotes 8 and 21 above.

52 See also Lk 8:26-39; Mt 8:28-34. Characteristics included: screaming, supernatural strength, supernatural  knowledge, self-harming (cutting—gashing self with stones), acting insane, nakedness, violence,
seizures/convulsions. His deliverance is expressed by Luke (8:36) as sozo, meaning saved, delivered, or healed.  Demons being delivered in the New Testament is often expressed as therapeuo, healed or cured. However, sozo is  used several times to mean “heal,” but only here and in Mark 5:23 (the Canaanite woman’s daughter) in reference to  deliverance from demons.

⁵³Matthew, having been present as a disciple, apparently records the same incident as the Legion, but  identifying a 2^nd demoniac not mentioned by Mark or Luke, who evidently singled out the worst of the two.

 

 

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Old Testament and in the New Testament Gospels before the establishment of the New Covenant

through the death and resurrection of Christ; 2) someone who believes after the New Covenant is

established. Simply, a covenant believer before the death and resurrection of Jesus is someone

who has explicit or implicit faith in God or Jesus. Not all Jews were covenant believers. Many

Jews were under the Old Covenant but were not believers. The demonized and delivered people

whom I cite here are recognized by most scholars as having demonstrated such faith and were

acknowledged to be Old Covenant believers.

Clinton Arnold refutes the belief that we do not have biblical examples of demonized

believers, saying: “It is important for us not to think of the Gospels not strictly as historical

records but also as manuals on what to believe and how to live and do ministry in following the  examples of our Lord Jesus Christ.”⁵⁴ In other words, these historical records are meant to be  models of dealing with the demonic within the lives of believers. Fred Dickason, Ed Murphy,

and other scholars provide substantial biblical support for Old Covenant believers being

demonized. Such examples provide support for the belief that New Covenant believers can be  similarly demonized.⁵⁵ That these people identified below were covenant believers is indicated

by their piety (worshiping in the synagogue), identification as a son or daughter of Abraham (a  person of the covenant), and/or their faith in Jesus, among other factors.⁵⁶

 

 

 

54 Arnold, 104.

55 Dickason, 121-125. See also Paul L King, Is It of God? Applying Biblical Principles of Spiritual 

Discernment, Volume 2, Chapter 2, “Can a Christian Have a Demon?, and my upcoming book Paul L. King, Setting 

People Free: A Higher Life Handbook for Spiritual Warfare and Deliverance, Part 2 (Owasso, OK: Paul King  Ministries/Alliance Heritage Press, 2023).

56 In addition, there is no mention of sin in these demonized person’s lives nor of a need for repentance  “Many demoniacs are not represented as sinners in need of repentance, so much as victims in need of healing  because in the world of the New Testament demon possession is ostensibly a medical issue (though the Judaism in  Jesus’ day generally viewed medical problems as a result of sin, see Jn 9:2-3).” Fr Jesmond Micallef, eXORCISMS:  “Jesus the Exorcist,” 68. Accessed at academia.edu.

 

 

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BIBLICAL DEMONIZATION SCALE OF COVENANT BELIEVERS—OVERVIEW

 

Level 5: Multiple Demons—Severe Demonization

Level 4: Dual Demons—Double Trouble

Level 3: Solo Tormenting Resistant Demon

Level 2:  Demonization Mentioned or Implied, But No Exorcism Mentioned

Level 1: Rebuke of Demonically caused Utterance, No Exorcism

 

 

 

 

Designating levels of demonic involvement in believers is not an easy task. This is

preliminary and tentative. Categorization can be adjusted, and more levels or sub-categories

added with further research and analysis. Feedback and suggestions are welcome. The charts

below give a summary of the circumstance, demonic conditions, and methods of deliverance.

LEVEL 1: REBUKE OF DEMONICALLY-CAUSED UTTERANCE, NO EXORCISM⁵⁷ 

 

This listing of Level 1 is preliminary, far from complete and limited to the Gospels and

Acts. Many other variations or categories of Level 1 (or sub-Level 1) from the epistles could be

analyzed and categorized as well.

LEVEL 1: REBUKE OF DEMONICALLY-CAUSED UTTERANCE, NO EXORCISM 

 

Category/Case 1: Jesus’ rebuke of Peter, “Get behind me, Satan.” Peter was a believer in Jesus by  divine revelation, having confessed, “You are the Christ, the Son of the living God.” Jesus  responded, “Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but  My Father who is in heaven” (Mt 16:16).

•    Condition: Yet shortly after this, Peter gave a Satanically inspired utterance, rebuking

Jesus. Jesus responded to Peter, “Get behind Me, Satan! You are a stumbling block to    Me; for you are not setting your mind on God’s interests, but man’s’” (Mt 16:23).

•   Method of Deliverance: He did not cast out a demon from Peter, but in rebuking Peter, He  directly commanded Satan with a rebuke, just as He did in His temptation, “Be gone, Satan”

(Mt 4:10). Jesus’ act of rebuking Satan is a type of binding or limiting Satan, just as Jesus has  spoken of to Peter in Matthew 16:19.⁵⁸         

 

 

57 Originally, I had designated this as a category of what is now Level 2. I realized that the demonic  influence and satanic inspiration at this point were not at the level of being bound by Satan (as in Luke 13:11-17)

58 This shows it is possible for a person to have a genuine revelation from God in one moment, even a  confession of faith in Jesus as the Messiah, and still miss God and be controlled by Satan to speak for him soon

after. In this case, it was not a matter of casting out a demon, but of issuing a rebuke to Satan.

 

 

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LEVEL 2:  DEMONIZATION MENTIONED OR IMPLIED, BUT NO EXORCISM MENTIONED 

Several incidents involving demonic activity are difficult to categorize in terms of type  and level or degree,⁵⁹ but this is an attempt to give a little possible clarity. Deliverance methods  include the terms of rebuke, “loosing” (luo) of a bond or being bound (deo). The language of

exorcism, casting out (ekballo) of demons or of demons departing (exerchomai) are not used.

Evil spirits at this level are described as cured or healed (therapeuo).

LEVEL 2:  DEMONIZATION MENTIONED OR IMPLIED, BUT NO EXORCISM MENTIONED 

 

Category 1: Rebuke of an Illness, But No Demons or Exorcism Mentioned 

    Case 1: The high fever of Peter’s mother-in-law (Mt 8:14-15; Mk 1:30-31: Lk 4:28-39)

•    Condition: Although demons are not mentioned, there is evidence that fevers were sometimes

believed to be caused by demons.⁶⁰

•    Method of Deliverance: Touched her hand (Mt 8:15), lifted her up (Mk 1:31), rebuked
(epitimao) the fever (Lk 4:39) (right after rebuking a demon in the synagogue—v 35, and right

before rebuking other demons—v. 41). Only Luke mentions the rebuke. He recorded that when  Jesus rebuked the fever, the fever left (aphiēmi) her. Aphiēmi represents a loosing or releasing  from the bondage of the fever.

Category 2: Dual Binding, No Demon or Exorcism Mentioned, But Demonic Implied

•    Condition: Deaf and mute (Mk 7:34-35). No violent manifestations or convulsions. No

demons mentioned. (Contrast deaf-mute of Level 4, Category 2).

•    Methods of Deliverance: Jesus touched the man’s tongue, sighed, and commanded, “Be

opened.” The man’s eyes opened, and he could hear; his tongue loosened from the bond
[desmos] and he could speak clearly.⁶¹ The casting out (ekballo) of demons or demons

 

59 Many questions are left unanswered such as: Does rebuking a fever rank higher or lower, than not issuing  a rebuke but loosing an 18-year bondage? Why is a fever healed with a rebuke but not being bound by Satan? Being  bound by Satan is clear in one instance, but rebuking a fever hints at demonic activity, especially when sandwiched  between other stories of rebuking demons and storms.

60 Green, The Gospel of Luke, 220, 225n.79. From the evidence of the text, Vaughan concludes, “The  threefold use of ἐπιτιμάω, Luke’s re-working of the Marcan account, and the incantatory evidence correlating fever

with demonic aetiology makes it possible to consider that Luke regards a demon as partly responsible for the fever.”  Vaughan, 141.

61 R.T. France mentions (though not agreeing with him) that Cranfield “argues from the upward look,

groan, and use of physical manipulation and saliva that this story, like 8:22–26, describes a cure ‘accomplished with

difficulty and not instantaneously’” R. T. France, The Gospel of Mark: A Commentary on the Greek Text, New  International Greek Testament Commentary (Grand Rapids; Carlisle: Eerdmans; Paternoster Press, 2002). I agree  with those who say there is no casting out of demons here. Yet I disagree with those who claim there is not demonic

 

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departing (exerchomai) are not mentioned. Even though exorcism is not mentioned, some view  this as “the ejection of the indwelling demon.”⁶² Extensive discussion exists by commentators  for or against considering this an exorcism, which is way beyond the limitations of this paper.⁶³  There does appear to be an aspect involving being loosed from bonds of the demonic, on one  hand, but not to the level of casting out demons, on the other hand.

Category 3: Demonic Binding, But No Rebuke or Casting Out Demons 

      Case 1: Single binding spirit of infirmity (Lk 13:11-17). The woman is called by Jesus a          “daughter of Abraham.”⁶⁴

•    Condition: The language of “having a spirit” (echo pneuma) of infirmity is used here, She was

bent over for 18 years, bound (deo) by Satan. Scholars are divided on whether this is demon  possession. Some biblical exegetes have viewed this as possession,⁶⁵ “partial possession,” or  “some milder form of possession.⁶⁶ Others argue that since other characteristics of exorcism  are not present, that this is not an instance of exorcism, but is an instance of daimonizomai. I

am more convinced by the latter. 

 

 

involvement in this situation. If we acknowledge a continuum, then we can envision a level of demonization that  does not involve or require the casting out of demons.

62 Joel Marcus, Mark 1–8: A New Translation with Introduction and Commentary, vol. 27, Anchor Yale  Bible (New Haven; London: Yale University Press, 2008), 474.

63 Suggested evidence for demons and exorcism include these authors: Marcus, vol. 27, 474. Adela Yarbro  Collins and Harold W. Attridge, Mark: A Commentary on the Gospel of Mark, Hermeneia—a Critical and Historical

Commentary on the Bible (Minneapolis: Fortress Press, 2007), 372. Richard C. Blight, An Exegetical Summary of  Mark 1–8 (Dallas: SIL International, 2012), 391. Robert A. Guelich, Mark 1–8:26, vol. 34A, Word Biblical  Commentary (Dallas: Word, 1989), 396.

Suggested evidence this is not demonic and is not exorcism include: B. Harvie Branscomb, The Gospel of  Mark, ed. James Moffatt, The Moffatt New Testament Commentary (New York; London: Harper and Brothers  Publishers, n.d.), 134. Klutz, 71; William L. Lane, The Gospel of Mark, The New International Commentary on the  New Testament (Grand Rapids: Eerdmans, 1974), 267.

The early church fathers seem to have an understanding that something demonic was released here, if not  cast out. Jesus’ words and methodology here did later become an exorcistic rite in preparation for baptism “The  churches in Milan and Rome from early times performed in their baptismal liturgies a ceremony known as Apertio  (“Opening”), in which the bishop applied his spittle to the candidate’s nose and ears and said “effeta” (see Swete,  152). The placement of this rite immediately before the renunciation of the devil suggests that it had an exorcistic  significance (cf. Hippolytus Apostolic Tradition 20.8).” Marcus, vol. 27, 475.

64 Most commentators affirm that she was a covenant believer. Too numerous to cite here, they include  Matthew Henry; New American Commentary: NIV Biblical Theology Study Bible; Dictionary of Jesus & the  Gospels: Dictionary of Biblical Imagery; The New Linguistic and Exegetical Key to the Greek New Testament;
Fortress Commentary on the Bible; Hermeneia – Tyndale Commentaries; Craig Keener: Acts: An Exegetical  Commentary; Mentor Commentary; Broadman Bible Commentary; College Press NIV Commentary; A.B. Simpson,  Christ in the Bible Commentaries; Jamison, Fawcett, Brown Commentary; William Kelly Commentary; Lange’s  Commentary: Pulpit Commentary; Sermon Bible; Gill’s Exposition of the Entire Bible; John Calvin; Gabelein’s 
Annotated Bible; Alfred Edersheim; Ellicott’s Commentary.

65 Vaughan, 165, fn 158.

66 Delitzsch, 348; 349, fn 1; 350, fn 2; 352; Jamison, Fawcett & Brown Commentary, accessed at  biblehub.com 

 

 

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•    Method of Deliverance: Declared her loosed (luo), laid hands on her. A demon was not cast

out, but she was healed (therapeuo).

Category 4: Unclean spirits cured (therapeuo) (casting out not mentioned)

      Case 1: “Those troubled [enochleo] with unclean spirits [akathartos pneuma] were being cured          [therapeuo]” (Lk 6:18).

•    Condition: “Troubled” (enochleo) is the same word as troubled with a root of bitterness

(Heb 12:15).

•    Method of Deliverance: Cured (therapeuo). Use of the imperfect tense would seem to

indicate a process of deliverance rather than an instant cure.

      Case 2: “In that hour Jesus cured (therapeuo). Many who had diseases, sicknesses, and evil spirits”        (Lk 7:21).⁶⁷

•    Condition: Luke lists evil spirits (poneros pneuma) as one of four categories of suffering

that Jesus healed. No more information is given.

•    Method of Deliverance: Luke says that Jesus cured (therapeuo) people of evil spirits.  There is no mention of casting out demons. The text does not say whether Jesus laid on

hands, spoke words of rebuke, etc. Likely, Jesus moved through the crowd of people,

laying hands on some who were healed almost immediately, rebuking spirits in other cases,  perhaps commanding spirits to come out in some cases (but speculative because this is not  mentioned).⁶⁸   

 

LEVEL 3: SOLO RESISTANT DEMON 

Although these are solo demons, they are tormenting and some resistant, thus more likely

to be delivered through a process. The use of present (“is coming out,” “is casting out”) or

imperfect tense (“was coming out,” “was casting out”) in Greek indicates process or repetition.

 

 

 

67 It is important to note that not all sicknesses are due to demons. The Gospel writers, in particular Luke  the physician, distinguish between epilepsy and demonic epileptic-like symptoms. Luke here distinguishes between

disease, sickness, and evil spirits. Carson comments, “The NT frequently attributes various diseases to demonic  activity; but since the same ailment appears elsewhere without any suggestion of demonic activity (e.g., Mk 7:32– 33), the frequent connection between the two is not based on primitive superstition but presupposes a real ability to  distinguish between natural and demonic causes.” Carson, 274.

68  For many to be healed and delivered of demons in one hour, the results had to have been immediate, at  least for some. This would indicate that many are demonized at a lesser degree and are delivered more easily and  quickly than other cases, as well as the anointing of the Lord especially powerful in that hour. As a testimony of  confirming the preaching of the Word with signs following (Mk 16:20), I have seen this happen in my own ministry  in South Korea, where people were being healed rapidly, and people would fall to the ground as demons were  screaming and coming out as soon as I would touch them.

 

 

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LEVEL 3: SOLO RESISTANT DEMONIZATION 

Category/Case 1: Severe Solo Demonization: King Saul

•    Condition: raging anger, violence—homicidal, raving insanity

•    Method of Deliverance: Partial deliverance through worship music for a time (1 Sam 16:23).  But as Saul continued to be unrepentant and angry, the worship music was no longer effective  for deliverance, and, in fact, seemed to stir up more demonic activity (1 Sam 18:10; 19:9-10).⁶⁹ 

Category/Case 2: Synagogue Worshipper with an Unclean Spirit (Mk 1:23-26; Lk 4:33-35).⁷⁰  While it first appears this is a single demon, in reality one lead demon is speaking out for a group of  demons: “What have you to do with us, Jesus of Nazareth? Have you come to destroy us?”   

See Level 5, Case 2, on Multitude of Demons.

 

LEVEL 4: DUAL DEMONS 

If a single demon can wreak havoc in a person’s life, think what two demons could do—

double trouble. The cases seem to range from moderate to severe demonization.

LEVEL 4: DUAL DEMONS—MODERATE TO SEVERE DEMONIZATION 

Category/Case 1: Severe Dual Demonization: Convulsive deaf-mute boy (Lk 9:42; Mk 9:25; Mt  17:18). The father is classified under “covenant believers.” He is a believing Jew. He calls Jesus,  “Lord,” and kneels humbly. He affirms, “I do believe. Help my unbelief” (Mk 9:24).

•    Condition: Mark says the son is deaf and mute; Matthew and Luke mention neither. Although

he is mute, when the demons manifest, the boy cries out (krazo), typical of many who are  demonized. He has intermittent convulsions. These dual demons come and go and attempt self- harm/suicide by throwing him in water and in fire. Thus, this case is designated as severe  demonization, though not as severe as Legion. (Contrast deaf-mute of Level 2, Category 2).

•    Methods of Deliverance: Jesus told the disciples, “This kind cannot come out by anything but  prayer” (Mk 9:29), clearly implying that some exorcisms are more difficult than others and

take extraordinary prayer (and some manuscripts add fasting) Luke records a two-fold
deliverance action, “But Jesus rebuked the unclean spirit and healed the boy.” (Lk 9:42). Mark  adds significant details, first describing the whole event as Jesus rebuking, and then indicating  that Jesus actually rebukes several times, repeating His command to the demons: “You mute  and deaf spirit, I command you, come out of him and never enter him again” (Mk 9:25). The

 

 

 

69 We see this in Jesus’ ministry as well, when demons manifested in the synagogue worship. Worship  brings warfare to the surface. I have also had the experience on several occasions of demons getting stirred up in a

worship service.

70 A synagogue worshipper would be considered a covenant believer unless we observe Jesus dealing some  issue with sin, idolatry, or rebellion—which we do not find here.

 

 

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demons did not instantly obey and leave, but only through Jesus’ continued insistent  commanding, a model for deliverance ministry today.⁷¹ 

Category 2: Moderate Demonization: Dual demons—non-violent, non-vocal 

      Case 1: A blind-mute man (Mt 12:22). This is a short narrative without much detail:
“Then a demon-oppressed man who was blind and mute was brought to him, and he healed        him, so that the man spoke and saw.”

•    Condition: Blind and mute, demonized (daimonizomai), no other information is given. John  Christopher Thomas remarks, “This man’s condition is worse than any other described up to  this point in Matthew.”⁷² Doubly demonized is a bad condition, even if not as severe as the

deaf-mute boy above.

•    Method of Deliverance. Healing (therapeuo) through exorcism, though we would not know it

without reading the following conversation in which the Pharisees accuse Jesus of casting out  demons by Beelzebul. Then Jesus explains that He first binds the strongman, then plunders his  house (Mt 12:28-29).  

 

LEVEL 5: MULTIPLE DEMONS—SEVERE DEMONIZATION 

While there are no biblical examples of Mega-Demonization of Covenant Believers, we do

observe in Scripture occasions of exorcism of multiple demons (and confirmed in real life

experience today as well) from those who would be considered covenant believers, whether

before the Resurrection or following.

LEVEL 5: MULTIPLE DEMONS—SEVERE DEMONIZATION 

Category/Case 1: Single Demon Speaking for Multiple Demons. Synagogue worshipper with  many demons (Lk 4:33-37; Mk 1:23-28) ⁷³ 

 

•    Condition: “Spirit of an unclean demon” [echo pneuma akathartos daimonion] (Lk

4:33-35).⁷⁴ A single lead demon, speaking for a gang of demons, shouting and

 

 

 

71 Some versions say that the demon came out “at once,” implying immediate response (Mt 17:18).  However, as discussed with Criterion above, the text literally says, “from that hour” (apo ho ekeinos hora),  indicating that it likely a process that could have taken up to an hour to complete.

72 Thomas, 178.

73 See also Level 3, Case 2, where initially it appears to be a sole demon.

74 According to Luke, the man “had a spirit of an unclean demon” [echo pneuma akathartos daimonion]  that needed to be cast out. Mark calls it an “unclean spirit.” Luke’s Gospel is the only place where the three terms  are used together to describe a demon. Alford thus views this as Luke, a physician, noting a particular kind of

demon. Alford, 1:482.

 

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disrupting synagogue worship, saying, “What have you to do with us, Jesus of  Nazareth? Have you come to destroy us?” The occultic origin of this demon is  evidenced in the supernatural knowledge, revealing awareness of Jesus being “the Holy

One of God,” the Messiah,⁷⁵ and knowledge of Jesus’ identity and purpose.

 

•    Methods of Deliverance: Jesus rebuked the spirits repeatedly, first binding the loud

spirits by repeatedly commanding, “Be silent, be silent,” followed by, “Come out,  come out” (Mk 1:25). The demon(s) came out, but not without making a display,  convulsing the man and crying out as it came out.⁷⁶ 

 

Category/Case 2: 7 demons inhabiting Mary Magdalene (Mk 16:9; Lk 8:2).

 

•    Conditions: Seven demons cast out, no other information. 

 

•    Methods of Deliverance: No information about Mary Magdalene, except that Jesus

cast out 7 demons. This tells us that keeping track of the number of demons is  important, and that it was significant.

 

CONCLUSION 

This preliminary study demonstrates the biblical reality of demonization of covenant

believers through exegetical analysis and scholarly citation, as well as through logical and

theological consistency. The charts above summarized the levels or degrees, categories, and

cases of demonization in Scripture. The classifications in these charts have been based on

analysis of the six criteria presented above, the methodology of Jesus, and other factors. These

classifications are not arbitrary, but flexible and adjustable with more research. Feedback is

appreciated, as iron sharpens iron.

 

 

 

 

75 Jewish people in Jesus’ day sometimes were involved with or vulnerable to occultic magic or spells cast  upon them. We have similar problems today with Christians becoming involved with New Age, psychic, Masons, or

other occultic types of practices.

76 On another occasion, Jesus dialogued with demons before casting them out. However, here Jesus engages  in a shorter process. He does not converse with the demon. Rather, He rebukes the demon, as an act of binding first  commanding it to be silent so that it does not cause further disruption. Then He commands it to come out. The  demon, thus bound from speaking further, becomes violent and throws the man down into convulsions. Such actions  by demons typically cause physical harm, but Luke records, not only the miracle of exorcism in a relatively short  time compared other exorcists, but also the miracle of no harm.

 

 

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This study has been much more extensive than presented here, due to limitation of time  and space for this paper. Further, this study is not complete but is ongoing.⁷⁷ A full study will

include more exegesis and additional citations from both scholarly sources and Christian leaders

throughout church history involved in deliverance ministry. Real life experiences would be

compared with Scripture yet recognizing that all that is scriptural is not found in Scripture, but in

harmony with Scripture (like the Trinity). A study of historical theology and the interpretation of

Scripture throughout church history shows that the belief in demonization of believers and the

practice of exorcism of demons from believers has been taught and practiced through church

history. The Word is confirmed by signs following (Mk 16:20).

PRACTICAL APPLICATIONS FOR DELIVERANCE MINISTRY 

1. As stated at the beginning, to lessen the marginalization of the demonically afflicted, the

use of the language of “possession” should be avoided.

 

2. This study shows that not all demonization requires the casting out of demons. Biblical

discernment from Scripture and the Holy Spirit needs to be exercised to know when  exorcism is appropriate and necessary and when it is not.

 

3. Telling believers that they cannot have a demon within is not supported biblically, and marginalizes those who need help through deliverance, but are denied that help through

by theologically inflexible hermeneutics.

 

4. The New Testament accounts of deliverance by Jesus and others provide insight and

models for deliverance ministry today.

 

5. Jesus did not cast out demons in all demonically charged situations.

 

6. Rebuke can be an appropriate action at all levels of demonization, whether casting out

demons or not, unless loosing is the appropriate action instead of rebuke.

 

 

 

77 Other passages and events not analyzed and categorized include: Afflicted by unclean spirits healed via  Peter’s shadow (Acts 5:15-16); Demons cast out via prayer cloths (Acts 19:11-19): Ananias and Sapphira.(Acts 5:1-

10); Simon Magus (Acts 8:22-23); Those whom Paul turned over to Satan; Those who have been ensnared, taken  captive; Those who have given the devil a foothold (Eph 4:27), and been penetrated or wounded by the fiery darts
(Eph 6); Those who have been enslaved again (2 Pet 2:19-21), and more.

 

 

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7. Binding is not the same as casting out demons but is preliminary or the first step.⁷⁸

 

8. In many situations, binding spirits more often sets people free through a truth encounter

(John 8:32) without the need for power encounters (casting out demons).

 

9. One does not need to use the words “I bind” or “I loose.” Other words indicate the action of binding, such as: “Be silent” (Mk 7:34; Lk 4:35). Or loosing: “Be opened” (Mk 7:34).

 

10. We observe that in Scripture demons were loud (shouting, crying out), but Jesus was not

loud. Shouting or yelling at demons is not necessary.

11. Use discretion in laying on of hands in deliverance ministry. Jesus did not lay hands upon most of those from whom He cast out demons, though He did lay hands on a woman who had a spirit of infirmity, and loosed her from being bound by Satan, rather than cast the

demon out of her.

12. Some deliverances may be more difficult to secure and take more time. Even when done right and with knowledge and experience, there is a lot of stuff to work through. Even in the truth encounter, Neil Anderson’s Steps to Freedom approach, although it can be

completed in about two hours, it can typically take 4-5, even 7 hours to completely set a  person free.

 

13. In most of Jesus’ exorcisms, where Jesus sends demons is not mentioned. In one instance,

Jesus orders, “You deaf and mute spirit, I command you, come out of him and do not

enter him again” (Mk 9:25). In the exorcism of the Gadarene demoniac, Luke tells us that  the demons “were imploring Him not to command them to go away into the abyss,” and  that He permitted them to enter the swine (Lk 8:31-33). Therefore, some say, “Send  demons to the abyss.” Yet Mark’s version does not specify the abyss, but rather records,  “And he begged Him earnestly not to send them out of the region [or “country”]” (Mk  5:8-10). Since Jesus does not uniformly say where He was sending the demons or to
where we should send the demons, perhaps the best course as advised by others is to  command the demons, “Go where Jesus sends you.”

14. Although not a part of this study, I have found through 50 years of deliverance ministry that my best approach is to do Neil Anderson’s truth encounter ministry (John 8:32) first

unless demons are actually manifesting. Other deliverance practitioners who are  professors or professional therapists have found that combining both truth encounter and  power encounter (exorcism) approaches is biblical, balanced, and effective.

 

 

 

 

 

 

78 Neil T. Anderson, K. Neill Foster, and I would view binding and loosing as actions and declarations to be  made apart from casting out demons. Foster and King, Binding and Loosing; Neil T. Anderson, Steps to Freedom in  Christ Neil T. Anderson, The Bondage Breaker (Eugene, Oregon: Harvest House Publisher, 1990, 1993),

 

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