Matthew, Mark and Luke record a great many instances of demonic possession, and is a veritable harvest field of information regarding these spirit entities. John, on the other hand, contains no stories of demons at all. No study of demons could be considered complete, however, unless it contained a study of the demoniac of Garasenes. Doctor and respected author Kurt Koch relates (Dr. Kurt Koch, Occult Bondage and Deliverance, © Kregel Publications 1970) eight symptoms of demon possession as discovered from the passages on this particular case:

1. The demoniac had an unclean spirit. In other words, he was indwelt by another being (8.27; see also Mark 5.2, Matthew 8.28).
2. The possessed man exhibited unusual powers of physical strength. No one could bind him any more (8.29; see also Mark 5.3, Matthew 8.28).
3. The third characteristic was the paroxysms (the fits of rage). He had wrenched chains apart and broken his fetters in pieces (8.29; see also Mark 5.4, Matthew 8.28).
4. The fourth sign is one of disintegration, the splitting of the personality. The demoniac runs to Jesus for help, yet cries out in fear (8.28; see also Mark 5.6-.7, Matthew 8.28-.29).
5. The fifth sign is that of resistance, an opposition to the Christian faith and spiritual things. He tells Jesus to leave him alone. One meets this resistance to spiritual help quite often in counseling subjected people (8.28; see also Mark 5.7).
6. The sixth symptom is hyperesthesia, an excessive sensibility. The Gadarene had clairvoyant powers. He knew immediately who Jesus was (8.28; see also Mark 5.7, Matthew 8.29).
7. The seventh sign is seen in the variation or alteration of voice. A “legion” of demons spoke out of him (8.30-.31; see also Mark 5.9).
8. The eighth characteristic is occult transference. The demons left the man and entered the swine (8.32-.33; see also Mark 5.13, Matthew 8.30-.32).

These characteristics, particularly signs two, three and four, raise medical questions. It should be noted that, for most secular counselors, possession does not exist. Yet, as Dr. Koch points out, this need not concern us as “possession is a religious and spiritual phenomenon which needs to be regarded and judged from a spiritual point of view.” Though signs two through four are similar to the symptoms of certain mental illnesses, they are not exactly alike. And certainly not any of the other signs are to be found in psychology text books (transference, for example, is not befitting a mental illness). It is better then, as Richard DeHaan points out (Richard DeHaan, Satan, Satanism and Witchcraft, © Zondervan Books, 1972), to first make “every effort to find a naturalistic explanation, before concluding that Satan and evil spirits are at work.” When science is satisfied, then we can look to the supernatural explanation. This is best achieved by consulting a qualified Christian counselor.

There are many accounts of demonic possession in Luke, and even more kinds of possession that can be observed. There is, for example, a mute demon (Luke 11.14), a demon that causes convulsions (Luke 9.37-.43a) and a demon that “only comes out with much prayer” (Mark 9.29). Though not stated in any of the accounts about the demoniac of the Garasenes, it is my understanding that this man (actually, both men, if you consider Matthew’s account) was involved in a dark occult practice, possibly witchcraft or necromancy. This would explain his extreme state and his hiding in a graveyard, rather than elsewhere. By way of comparison, examine other possession accounts throughout the book.

4.31-.37 In this incident, the demoniac was not in a graveyard, but in the synagogue! The man was evidently composed, to have been allowed in such a holy place, until Jesus arrived on the scene. At his first look at the Savior the demon loudly proclaimed Jesus’ identity and asked him what he thought he was doing there so soon. Jesus rebuked the demon and cast him out.

4.40-.41 As in the previous story, the demons immediately recognized Jesus as Messiah and identified him loudly. Jesus once more rebuked them and cast them out.

9.37-.43a Here we see a man’s plea for his only son’s life. Amazingly, this man diagnosed his son’s condition correctly. The boy was not epileptic, but possessed. Luke records other accounts of physical healings, but is careful to point out what was an illness and what was demon possession. After relating the symptoms, the man begged Jesus’ help. Why Jesus responded the way he did is not explained in the text. Usually, Jesus shows kindness to those seeking his assistance, but here he rebukes the people, asking “how long do I have to put up with you?” Perhaps Jesus was aggravated by the world’s constant lack of faith, or perhaps he was distressed by how many accounts of possession he had encountered (knowing full well that demons only possess those who have had some contact with the occult). Whatever his reason, he once more rebukes a spirit and restores the boy to full health.

While excessively active in the New Testament era, today, the demon strategy is no longer to gain the worship of man, or to persecute him, but rather to discourage man’s belief in any divine or supernatural being. Science is to be the end-all of man’s religious life. For this reason, demons are largely silent in technological cultures. This strategy will shift yet again as the time approaches for the man of lawlessness to be revealed.

Through the end of the last century and the beginning of this one, demonic activity appears to have taken another turn, changing their names once again, this time to “spirit-guides.” This appears in a variety of literature, from Wicca to New Age. Rather than overtly tipping their hand and possessing the practitioner, familiar spirits (low level demons) prefer to promote worldly wisdom and false teachings about Jesus Christ, as is their trademark for the last couple millennia. Some possessions do still take place, though they try to disguise themselves as mental illnesses when discovered. It is imperative that the Christian learn about his armor (Ephesians 6.13-.18) and that the Christian Counselor learn to identify and deal with the demonically possessed and oppressed.

A word of warning must be issued here. It is not appropriate for the Christian to delve deeply into the practices of the Devil and his servants. The results could be devastating, leading one into a life of faithlessness, an inability to pray, and an unwillingness to consult or hear God’s Word. For the non-Christian, the results may even include demon possession and loss of life. Demons are spirit beings, highly intelligent, and have been learning how to manipulate man and God’s law for thousands of years. Beware. Having said this, tomorrow we will turn our attentions to the Gospels and their descriptions of the demonic.