Whereas the Gospels provide numerous examples of demon possession, the Bible is also clear that a Christian cannot be possessed by an evil spirit. Upon conversion, the Spirit of Christ takes up permanent residence within that individual. 1 John 4:4 assures all the saved that “the One who is in you is greater than the one who is in the world.” Likewise, the presence of the divine nature in any individual is a certain guarantee that no demon can enter.2[1]
I grew up with regular reminders of the King James verse “avoid the very appearance of evil” (1 Thess. 5:22, KJV). While a better translation would be to avoid every form of evil, the sentiment that a Christian should not dabble with evil is clearly true. The appropriate attitude is not to try to get as close to evil as we are allowed to. The heart of a Christian should not desire evil in the first place.[2] It was Satan, not demons, who filled Ananias’s heart (Acts 5:3). Nevertheless, he is probably the strongest proof that a believer may be controlled by demons from within, for the same expression is used of the filling of the Spirit (Eph. 5:18).[3] Neither Satan nor demons can ultimately have victory over a believer, though apparently they may dominate or control a believer’s life for a time. A believer may be delivered to Satan “for the destruction of the flesh,” but the spirit will “be saved in the day of the Lord Jesus” (1 Cor. 5:5). Whatever relationship Satan or demons may have to a believer during this life, it cannot be permanent or eternal.[4] But Paul says we wrestle, or struggle, against the powers of darkness, and that it is a lifelong conflict (Eph. 6:12). Therefore, the believer must be alert (1 Pet. 5:8), be clothed in the armor of God (Eph. 6:13–18), and maintain vigorous physical, mental, and spiritual health (Rom. 12:2; 2 Cor. 10:5; Phil. 4:8).[5]
Unger (1971, p. 114) summarizes the biblical data regarding manifestations of demonic oppression as blindness and hardness of heart toward the gospel (2 Cor. 4:4), apostasy and doctrinal corruption (1 Tim. 4:1), and indulging in sinful, defiling behavior (2 Peter 2:1–12). Scripture also mentions that demonic oppression can result in physical illness (e.g., Luke 13:10–16).[6]
Christians debate whether believers can be possessed. A growing number of conservative writers believe that the biblical data do not clearly answer this issue and that therefore we should look to human experience to help us decide it. Many accounts from experienced missionaries around the world and from ministers in the United States who specialize in spiritual warfare ministries assert that possession can occur in believers. In 1952 Unger wrote in Biblical Demonology that he believes Christians cannot be demon possessed. However, he later reported that he received so many letters from missionaries all over the world documenting this kind of occurrence that he came to believe that it does happen (1971, p. 117). Other writers who agree with this conclusion include C. Fred Dickason (chair of the theology department at Moody Bible Institute and author of Demon Possession and the Christian [1987]), Neil T. Anderson (former chair of the practical theology department at Talbot School of Theology and author of The Bondage Breaker[1993]), Mark Bubeck (author of The Adversary [1975] and Overcoming the Adversary[1984]), and Thomas White (director of Frontline Ministries and author of The Believer’s Guide to Spiritual Warfare [1990]). The common means by which this seems to happen is through believers arrogantly attacking demons (cf. Jude 9) or through habitual sin.[7]
Demons work by lying, deceit, and oppression, and when the opportunity arises they enter the body of a person (Lk 8:30; 22:3), in order to control the individual’s thoughts and actions. Sometimes a distinction is made between demonic oppression and demonic possession; this supposedly differentiates an attack from without and control from within. Although a non-Christian may be said to be “possessed” by a demon, the Christian cannot be so possessed, for he belongs to Christ and his human spirit has been sealed by the Holy Spirit (Eph 1:13). Demonic spirits somehow know and acknowledge this seal.[8]
Satan is the author of the world’s system of thinking and encourages people to develop mistaken beliefs about what goals they need to reach to achieve happiness (e.g., possessions, fame, power, or pleasure). Satan also encourages people to develop mistaken beliefs about how best to reach those goals (e.g., through lying, deception, stealing, or infidelity).We as individuals can incorporate those mistaken beliefs either because we see them modeled in the world system or through mistaken interpretations we make as we grow up in our families. Satan and Satan’s demons work in two ways to accomplish this: indirectly by influencing the world system and directly by suggesting thoughts to us (e.g., 1 Chron. 21:1; Acts 5:3). Satan may also in some way blind us to the error of the mistaken beliefs he has persuaded us to accept (2 Cor. 4:4; James 3:15). These would be the categories labeled as examples of demonic temptation and oppression.[9]
A theologian may have a demon following him, this is called “demonic,” it is to say the demon whispers into the theologian’s ear with false teachings, and then the theologian believed in its lies, and so the theologian start to teach the lies he heard from the demon, and so he became a false teacher, teaching false doctrine and false teaching. At last he may become a heretic.
A theologian may have a demon following him, this is called “demonic,” it is to say the demon whispers into the theologian’s ear with false teachings, and then the theologian believed in its lies, and so the theologian start to teach the lies he heard from the demon, and so he became a false teacher, teaching false doctrine and false teaching. At last he may become a heretic.
2 Lewis Sperry Chafer, “Eternal Security: Part 2.” Bibliotheca Sacra. Vol. 106 (Dallas: Dallas Theological Seminary, 1949; 2002), 398–399.
[1] David G. Shackelford, “Demons in the Gospels,” in Holman Christian Standard Bible: Harmony of the Gospels (Nashville, TN: Holman Bible Publishers, 2007), 316.
[2] Kenneth Schenck, 1 & 2 Corinthians: a Commentary for Bible Students (Indianapolis, IN: Wesleyan Publishing House, 2006), 147–148.
[3] Charles C. Ryrie, Biblical Answers to Tough Questions (Chicago, IL: Moody Press, 1991), 94–95.
[4] Charles C. Ryrie, Biblical Answers to Tough Questions , 95.
[5] Charles C. Ryrie, 96.
[6] David G. Benner and Peter C. Hill, eds., Baker Encyclopedia of Psychology & Counseling, Baker Reference Library (Grand Rapids, MI: Baker Books, 1999), 327.
[7] David G. Benner and Peter C. Hill, eds., Baker Encyclopedia of Psychology & Counseling, Baker Reference Library , 327–328.
[8] Walter A. Elwell and Barry J. Beitzel, Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 611.
[9] David G. Benner and Peter C. Hill, eds., 329.
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