I am not suggesting some miraculous conspiracy theory about how these cultures developed such similarities around the same time period. There were no “space-men” to assist these cultures; only demons, who wanted to be worshiped by the children of God and to build their own earthly empires. Nor is this a new philosophy; Daniel was given a glimpse of this kind of demonic influence in culture by the angel who appeared in Daniel 10.10-.14. Evidently, demons are considered “princes,” if you will, over major cities, and adhere to a military rank and authority.

Early cultures understood the demonic ownership of cities, and throughout both American Indian and Near Eastern nations, cities would be dedicated to their chief deities. In fact, cities became the central place of worship for its deity/demon. This gave rise to the Greek and Roman belief that there were both good and bad demons. It is probably due to this philosophy that Luke iterates in chapter four of his gospel that a man in the synagogue had a “demon, an unclean spirit.” In writing to Theophilus (1.1-.4) Luke had to spell out this demon was an evil demon, not a good demon, in case Theophilus had any question. Biblical theology compares to Greek in this respect, only good demons are called angels and serve the one true and living God. But we’re getting ahead of the story.

It is this author’s belief that demons took on a more proactive role in the times of the patriarchs than they do today. Shortly after heaven’s revolt and Lucifer and his legions were banished to Earth, they began to war with Almighty God. In those days, they tried beating God at his own game, by being a better god than God. The early Egyptians worshiped many gods, and have miraculous stories of their interaction of these gods. Early Akkadian texts, as well as Genesis, speak of the god Marduk, who appeared to King Nimrod and caused him to conquer many lands and build many temples to the service of demon-gods. The Akkadian literature records that these gods lived atop the temple structures (of which Babel/Babylon was one) and that the god would descend the staircase to “see what man was doing.” This is reminiscent of Genesis 11.5, which reflects Akkadian literature precisely (F. G. Skinner, Myths and Legends of the Ancient Near East, © Fred G. Bratton 1970). The early demon gods were cruel, desiring to be all that which God in His righteousness would not be, and they demanded child sacrifice (“passing them through the fire,” Deuteronomy 18.9-.13) and numerous other proofs of mankind’s allegiance.

Over time, the demons possibly grew to not only disdain man for being made in God’s image, but also to disdain his allegiance. During the time of God’s silence (the inter-testament period “probably under the influence of Persian thought” (Achtemier, Paul J., Th.D., Harper’s Bible Dictionary, © Harper and Row, Publishers, Inc. 1985)) demons took on the role of persecutor. It is this duty they perform when Jesus arrives upon the planet, and to which they still sometimes resort in non-technological cultures.

Beginning in Matthew 12.24 and in Luke 11.14, Jesus teaches valuable lessons regarding authority and the power of demons. After driving out a demon that had caused blindness and muteness in its human host, the Pharisees had accused Jesus of casting out a demon by the power of the chief demon they called Beelzebub. Interestingly, Jesus does not use the term Beelzebub, but prefers the name Satan. In both these accounts, Jesus does not refer to the chief demon as Beelzebub except when quoting the people’s accusation against him. Perhaps this observation is a mere splitting of hairs, or perhaps Jesus was teaching a lesson that the people should use the name Satan as opposed to Beelzebub which derives its root from the Babylonian god Baal. Either way his point is clear: A demon will not cast out a fellow demon. One may learn from this implication that there is a code even among the demonic league, a militant discipline of respect for each other.

Jesus then asked a pointed question, “By whose authority do your followers drive them out?” Only the power of God drives out a demon, and Jesus’ power reveals that the kingdom of God is among them. Why would Jesus’ power, and not the power the Pharisees had to cast out demons, be indicative of God’s kingdom? Possibly because when Jesus cast out a demon, the healing was complete and final (just like the rest of his healings). Jesus’ explanation regarding demon’s returning to their previous host with several “brothers” may then imply the Pharisees authority did not result in a permanent healing.

Because Jesus was so successful at treating the demon possessed, a woman in the crowed called out a blessing to Mary. Jesus corrected this behavior by stating in effect, “Not ‘Blessed Mary,’ but ‘Blessed be any who hears and obeys God’s Word!’” This is a valuable lesson (and the implication to Catholics are clear), that we can withstand the enemy only so far as we understand and obey the Bible! It was true in the days of old, and in the time of Jesus, and continues to the present age.