Demons

1. Understanding Biblical Demonology Requires Looking Beyond English Translations

Substituting traditions that emerged after the biblical period for ancient context and conflating ancient-language terms into the vocabulary of English translations produces an incomplete and occasionally misleading portrait of the supernatural forces hostile to God and his children.

Translation limitations. English Bible translations often use a limited vocabulary for supernatural evil, primarily "demon," which obscures the variety and nuance found in the original Hebrew and Greek texts. This can lead readers to assume a monolithic understanding of evil spirits that isn't present in the source material.

Hebrew variety. The Old Testament lacks a single, general term for "demons" as understood today. Instead, it uses a range of terms often associated with:

• The realm of the dead (Rephaim, Death personified)
• Geographical dominion (Shedim, Princes)
• Preternatural creatures linked to idolatry and unholy ground (Azazel, howling creatures, Lilith)

Septuagint's role. The Septuagint (LXX), the ancient Greek translation of the Hebrew Bible, often used a single Greek term, daimonion, to translate various Hebrew terms for supernatural beings. While daimonion broadly meant "divine being" (good or evil), its use in the LXX and subsequent adoption by New Testament writers contributed to a conflation of distinct categories of evil spirits found in the Old Testament.

2. Evil Spirits Are Fundamentally Linked to Death, the Underworld, and Unholy Ground

An Old Testament theology of the powers of darkness connects sinister spiritual beings with death, the realm of the dead, and an ongoing assault on the harmony, order, and well-being the good God of all the earth desired in the world he had created for humankind.

Darkness and death. In Scripture, darkness is a metaphor for negative, fearful human experiences, often contrasted with God, the source of life and light. Supernatural mutinies brought death, disaster, and disease, permeating the world with darkness instead of sacred space.

Realm of the dead. Terms associated with the underworld (Sheol, the pit) and its inhabitants (Rephaim, personified Death) are linked to supernatural entities expelled from God's presence. This realm, the destination of the disembodied dead, was perceived as sinister and fearful, populated by spirits dissociated from life with God.

Unholy ground. Places removed from God's presence, particularly the desert wilderness, were considered unholy and associated with evil spirits. This cosmic geography linked sinister spiritual beings to:

• The destination of the Azazel goat ritual
• The habitat of preternatural creatures (howling creatures, wild beasts, Lilith)
• Places ravaged by divine judgment (like Babylon)

3. The Old Testament Describes Three Distinct Divine Rebellions

Contrary to many popular Christian traditions, there were three divine rebellions, not just one; of these, the first two framed ancient beliefs about Satan, the problem of human depravity, and the origin of demons.

Beyond a single fall. Popular Christian tradition often focuses solely on a single rebellion led by Satan before creation. However, a close reading of the Old Testament reveals three distinct instances of supernatural beings rebelling against God's will and order.

The three rebellions:

• First: The individual rebellion of the serpent in Eden (Genesis 3), leading to humanity's fall and the introduction of death.
• Second: The corporate rebellion of the "sons of God" before the flood (Genesis 6:1-4), leading to the proliferation of depravity and the origin of demons.
• Third: The corruption of the "sons of God" allotted to the nations at Babel (Deuteronomy 32:8-9, Psalm 82), leading to chaos among the nations and opposition to Israel.

Distinct entities. These rebellions were not committed by the same entities. While later Jewish thought and the New Testament would connect these rebels under the authority of Satan, the Old Testament presents them as distinct groups whose actions had different consequences for humanity and the cosmic order.

4. The First Divine Rebel Was the Serpent in Eden, Expelled from God's Presence

Put simply, if we agree with the New Testament that a supernatural being (Satan) tempted Eve in Eden, then by definition the serpent must be more than a mere animal.

Supernatural tempter. The serpent in Genesis 3 was not merely an animal but a supernatural being, identified in the New Testament as the devil/Satan. Ancient readers would have recognized this from the serpent's ability to speak and the context of Eden as God's divine abode/temple, where the divine council was present.

Identity and crime. Later biblical passages (Isaiah 14:12-15, Ezekiel 28:11-19) draw on a primeval tale of a divine rebel, likely the serpent, who was a high-ranking member of the divine council (a cherub, a shining one) whose crime was hubris and the desire for autonomy, to "be like the Most High."

Expulsion and consequence. This rebellion resulted in the rebel's expulsion from the divine council and casting down to the earth/underworld. His deception led to humanity's fall, the loss of immortality, and the introduction of death, associating the rebel with the realm of the dead.

5. The Second Divine Rebellion Involved the Sons of God and Led to the Origin of Demons

The origin of demons is tied specifically to the incident of the Watchers (Gen 6:1–4).

Transgression before the flood. Genesis 6:1-4 describes "sons of God" cohabiting with "daughters of man," resulting in the birth of the Nephilim (giants). This event, often interpreted as human intermarriage, is understood in its original Mesopotamian context as a transgression by divine beings.

Mesopotamian backdrop. The story draws on the Mesopotamian tale of the apkallu, divine beings who taught forbidden knowledge to humanity and produced hybrid offspring. The apkallu were called "watchers" in Akkadian, correlating with the "Watchers" in Second Temple Jewish literature that retells the Genesis 6 story.

Giants and demons. The Nephilim, the offspring of this union, were giants and "men of renown." In Second Temple Jewish thought (like 1 Enoch and Jubilees), the disembodied spirits of these dead giants became the demons that plague humanity. This explains the link between demons and illness/possession in later texts.

6. The Third Divine Rebellion Involved the Gods Allotted to the Nations at Babel

Deuteronomy 32:8–9 informs us that the act of judgment enacted on humanity at Babel resulted not only in dividing and scattering them but assigning them to members of Yahweh’s heavenly host-council.

Judgment at Babel. The Tower of Babel event (Genesis 11) was God's judgment on humanity for failing to obey the command to fill the earth. This judgment involved confusing languages and scattering people across the globe.

Allotment of nations. Deuteronomy 32:8-9 reveals a crucial detail: God, the Most High, allotted the scattered nations to lesser divine beings, "sons of God" from his heavenly host, while keeping Israel as his own portion. These "gods of the nations" were often associated with celestial objects (sun, moon, stars) worshipped by those nations.

Corruption and chaos. While initially appointed by God, these gods became corrupt rulers (Psalm 82), judging unjustly and sowing chaos among their populations. They also opposed Yahweh and sought to lead Israel astray into idolatry, establishing a cosmic geography where nations outside Israel were under the dominion of hostile supernatural powers.

7. Second Temple Judaism Developed a Hierarchical Demonology with Satan as Overlord

The Second Temple demonological picture that emerges is one that conceptually unifies the three rebellions with Satan as overlord in command of the fallen sons of God (who are imprisoned for their transgression), demonic disembodied spirits of the giants (a tenth of which are allowed to harass humanity), and the lesser gods allotted to the nations in the judgment at Babel.

Connecting the rebels. Second Temple Jewish writers connected the distinct divine rebels from the three Old Testament rebellions, often portraying them as unified under a single leader, Satan. This hierarchy is not explicit in the Old Testament but is a logical extension of the rebels' shared opposition to God and association with death and the underworld.

Names for the leader. The leader of the evil powers was called by various names and titles:

• Satan (derived from the Hebrew "adversary")
• Mastema (meaning "hostility")
• Belial/Beliar (meaning "wickedness")
• Azazel (linked to the Day of Atonement ritual)

Unified opposition. This unified force of darkness, led by Satan, was seen as responsible for:

• The proliferation of human depravity (through forbidden knowledge)
• Afflicting humanity (through demons causing illness)
• Opposing Israel and ruling the gentile nations

8. The New Testament Builds on Earlier Jewish Understandings of Evil Powers

This New Testament profile of Satan has much in common with Second Temple Judaism, in which Satan, or the devil, is leader of all the other evil spirits.

Shared vocabulary and concepts. The New Testament uses terms like "Satan," "devil" (diabolos), "Beelzebul," and "the evil one," often interchangeably, reflecting the terminology and concepts found in Second Temple Jewish literature and the Septuagint.

Satan's dominion. Satan is portrayed as having a kingdom and ruling authority:

• "Prince of demons" (Matthew 12:24)
• "Ruler of this world" (John 12:31)
• "God of this world/age" (2 Corinthians 4:4)
• "Prince of the power of the air" (Ephesians 2:2)

Continuity with Second Temple thought. This portrayal of Satan as the leader of evil spirits and ruler over the world (the nations) aligns closely with the hierarchical demonology developed in Second Temple Judaism, which connected the original rebel to the gods over the nations.

9. Jesus' Ministry Directly Confronted and Began to Overturn the Kingdom of Darkness

The inauguration of this kingdom meant the beginning of the end for “the ruler of this world” and the present kingdom under the curse of death.

Kingdom conflict. Jesus' ministry is presented as the inauguration of the kingdom of God, which directly confronts and opposes the kingdom of Satan. This conflict is evident from the outset of his ministry.

Temptation in the wilderness. Jesus' temptation by the devil in the wilderness (Matthew 4) is a key example. Satan offers Jesus rule over "all the kingdoms of the world," presuming authority over the nations allotted to lesser gods at Babel. Jesus' victory signifies his rightful claim over these nations.

Exorcisms as signs. Jesus' power over demons, particularly his casting out of evil spirits, is presented as a sign that the kingdom of God has arrived and Satan's kingdom is being defeated (Luke 11:18-20). These acts demonstrate Jesus' authority over the forces of darkness.

10. Christ's Death, Resurrection, and Ascension Delegitimized the Powers Over the Nations

He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him.

Victory through Christ's work. The New Testament links the defeat of the powers of darkness, particularly the gods over the nations ("rulers," "authorities," "principalities"), to the finished work of Jesus Christ.

Delegitimization, not destruction. While not yet destroyed, the jurisdictional authority of these supernatural rulers has been nullified or "disarmed" by Christ's resurrection and ascension (Colossians 2:8-15, Ephesians 1:20-21, 1 Peter 3:22). This means their rule over the gentile nations is no longer legitimate in God's eyes.

Reclaiming the nations. This victory over the powers is the basis for the Great Commission and the evangelization of the world. The gospel mission is about reclaiming the nations, once alienated from God and under the dominion of hostile powers, for membership in God's family through Christ.

11. Demons Are Portrayed as the Disembodied Spirits of Dead Giants

The spirits that have gone forth from the body of their flesh are evil spirits, for from humans they came into being, and from the holy watchers was the origin of their creation.

Origin from the Watchers' offspring. The New Testament, consistent with Second Temple Jewish tradition (particularly 1 Enoch), portrays demons as the disembodied spirits of the Nephilim, the giants born from the union of the Watchers (fallen sons of God) and human women.

"Unclean spirits". The term "unclean spirits" used in the Gospels likely reflects this origin, signifying the unnatural mixture of divine and human natures in the giants and their subsequent emergence from corpses, which were considered sources of ritual impurity.

Demons and affliction. This origin story provides a framework for understanding the link between demons and physical/mental illness and possession in the Gospels. Demons, as the spirits of the destructive giants, continue to afflict humanity, though their power is subject to God's permission and Christ's authority.

12. Many Popular Beliefs About Satan and Demons Lack Biblical Support

There isn’t a single verse in the entirety of Scripture that tells us (a) the original rebel sinned before the episode of Genesis 3, or (b) a third of the angels also fell either before humanity’s fall or at the time of that fall.

Myths vs. Scripture. Many widely held beliefs about Satan and demons are not derived from biblical exegesis but from tradition, speculation, or pagan influences.

Common misconceptions:

• Pre-creation rebellion: The idea that Satan and one-third of the angels fell before the creation of humanity is not found in the Bible. Revelation 12, often cited, places this conflict in the context of Christ's first coming.
• Devil's appearance: The imagery of the devil having horns and a tail likely derives from pagan deities (like Pan) and later Jewish/Christian folklore, not biblical descriptions.
• Cain's father: The notion that Cain was literally fathered by Satan is based on misinterpretations of Genesis 4 and 1 John 3, which use "of the evil one" to denote spiritual orientation, not physical parentage.
• Christian possession: The New Testament does not use language of "possession" (ownership) for believers, though it warns that Christians can be influenced or "demonized" by Satan and evil spirits through sin, false teaching, or affliction.

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Last updated: May 2, 2025