Can a Christian Have a Demon?

Can a Christian have a demon? This is a very knotty question and one that has provoked a great deal of debate over the years. In this paper I will first set forth the various prevailing opinions in both evangelical and Spirit-filled circles. Then I will demonstrate the importance of correctly answering the question at hand. I will then define what the real issue actually is and show how that the unfortunate use of the word “possession” in the New Testament translations lies at the heart of serious misunderstandings of demonization. I will then answer the most common arguments against the idea of a Christian having a demon, before proceeding to the Scriptural evidence of such.

What Are the Opinions?

In contemporary Christian circles there are essentially two positions on the matter: one position answers the question in the affirmative, the other in the negative. Evangelicals largely have dismissed the possibility of a Christian having a demon. For example, Dr. John J. Davis (1977), a noted Old Testament scholar, and an acquaintance of mine, has written, “In the light of the fact that every genuinely born-again Christian has the indwelling presence of the Holy Spirit, it does not seem possible that another evil spirit could take possession of that individual.”(p. 12) Dr. Davis goes on to write, “there is not one reference in the New Testament that would point to an example of a genuine believer being possessed by a demon.” (p. 12)

It is interesting to note that while many other evangelical writers have echoed these sentiments, some have, over time, changed their view on the matter. For example, in 1952, Merrill Unger wrote, in Biblical Demonology, “To demon possession, only unbelievers are exposed”. He went on to say, “The very nature of the believer’s station, as embracing the regenerating, sealing, indwelling, and filling ministry of the Holy Spirit, placing him ‘in Christ,’ eternally and unforfeitably, is sufficient explanation why he is not liable to demon habitation.” (p. 100) Yet, in 1971, appearing to have been swayed by accounts of experiential evidence that had been sent to him from missionaries on foreign fields, Unger wrote, “in lands where demon-energized idolatry has flourished unchecked by the gospel for ages, new believers who were delivered from demon possession have been known to become repossessed when they returned to their old idols. The testimonies of numerous missionaries in pagan areas support this evidence.” (p. 116) Clearly his position had changed.

There are also some evangelical writers who believe a Christian can be oppressed by Satan. John MacMillan (1980) wrote, “Many earnest souls, who have been urged to entire surrender to God, open their beings with the utmost abandon to whatever spiritual power approaches them, unaware of the peril of so doing. Such yielding frequently provides a channel for the entrance of demons, who thus gain control of the will. To dislodge them, and once more to free the victim is usually a most difficult task.” (p. 43) MacMillan apparently believed not only that a believer can be oppressed by Satan, but that a sincere believer who is seeking God can be oppressed by Satan!

Win Worley (1983) confirms the willingness of other evangelical writers, including Frances Manuel, Mark Bubeck and Robert Peterson to embrace the idea of Christians having demons (p. 21).

One popular evangelical speaker on this subject is Neil Anderson (1990), who has written, “The prevailing belief among evangelicals today is that Christians cannot be severely oppressed by demons.” (p. 21) Anderson says, “Nothing has done greater damage to diagnosing spiritual problems that this untruth.” (p. 21) Furthermore, in Anderson’s opinion, “no more than 15 percent of the evangelical Christian community is completely free of Satan’s bondage...The other 85 percent are struggling along fruitlessly at (some) level of spiritual conflict.” (p. 107)

Many Charismatics and Pentecostals believe that a Christian can indeed have a demon. In his introduction to Some Things We Have Learned About Deliverance, Glen Miller (1988) writes, “If you do not believe that a Christian can have a demon, then you need read no further - for these are all happenings and experiences of and to born-again Christians.” (p. 1) He then proceeds to give details of many cases of serious demonic oppression and the liberation that was achieved through Christ. H.A. Maxwell Whyte (1989) confirms in his classic book, Demons and Deliverance, that “Spirit-filled Christians can receive a Spirit from Satan.” (p. 100) In fact, Graham Powell (1983), who prayed for me for deliverance when I first became a Christian, goes so far as to say that, “there is no point in bringing deliverance to unbelievers. They are mostly not in a place to want it; or to be able to receive it; or if they are delivered, to be able to maintain it.” (p. 40) Powell goes on to write, “Deliverance is primarily for believers” (p. 40).

In his book Angels of Light?, Hobart Freeman (1969) says, “Believers can be oppressed, vexed, depressed, hindered, bound, and afflicted by Satan, or even suffer infestation by demonic spirits.” (p. 73) Freeman also makes the astute observation that “one may sit in an ‘ivory tower’ and debate the theological possibility of this fact at length, but just one or two encounters with the reality of the powers of darkness in the lives of Christians today can do much in the way of correcting one’s theology on this matter we have found.” (p. 74) This has certainly been my experience too. I have prayed for many Christians over the years, seeing them set free from demonic oppression, yet have prayed for few unbelievers.

Unfortunately, however, the Spirit-filled community is no more united on this issue than the evangelical community, and while many Spirit-filled Christians do believe a Christian can have a demon, yet it is not uncommon for others to hold to the contrary position that it is impossible for one who has been born again and filled with the Holy Spirit to also be “possessed by Satan.” Some of the Pentecostal and Charismatic leaders who have taught this are Jimmy Swaggart, Fred Price and Oral Roberts (Prosser, 1994, p. 45). Furthermore, the official statement of the Assemblies of God denomination entitled Can Born-Again Believers be Demon-Possessed? contains the argument that since the Christian’s body is the temple of the Holy Spirit, it therefore cannot be inhabited by a demon spirit (Prosser, 1994, p. 44).

In the remainder of this paper I will seek to prove from Scripture that the question that is usually asked in this regard - Can a Christian be possessed by a demon? - is the wrong question to ask, and in fact, has itself contributed to the prevailing misconceptions on this matter. Furthermore, when the issue is changed from “possession” to whether or not a believer can “have” a demon, or be “oppressed” or “demonized” by a demon, then the Scripture clearly answers in the affirmative.

The Significance of the Question

This is not merely a theoretical issue, but it has great practical significance. For example, if a Christian believes he couldn’t possibly have a demon, then he would not seek deliverance for serious oppression in his life, but instead he would try to overcome the problem by “crucifying the flesh.” But it has been said by many preachers and writers on this subject: you can’t crucify a demon; a demon must be cast out. If a believer actually needs deliverance but instead seeks to overcome the problem in other ways, he will be entirely unsuccessful and much discouragement and confusion will result.

To overcome our enemy who is seeking to “devour” us (1 Peter 5:8) we must first understand him. Paul said we must not be “ignorant of his (Satan’s) devices” (2 Corinthians 2:11). In my opinion there are many believers in our churches today who labor under serious demonic oppression and they must find freedom if they are ever to live victorious and fruitful Christian lives.

If Neil Anderson is right, and if 85 percent of believers in our churches still need deliverance from demonic oppression, then this question is one that must be answered satisfactorily. The health and fruitfulness of Jesus’ church on this earth depends on it!

The Problem of “Possession”

The word frequently translated “possessed” by the King James Version of the New Testament is the Greek word “daimonizomai.” According to Derek Prince the literal meaning of the word is “to be demoned,” that is, to be in some way under the influence or power of demons (Worley, 1983 p. 22). This word should have been translated “demonized” or “have demons.”

I have done an exhaustive study of every relevant passage in the New Testament, and have found that in the original Greek text of the New Testament the following expressions are used with regard to demons influencing people:

A person can be demonized (Matthew 4:24).

A person can have a demon (Mark 7:25).

A person can be oppressed by a demon (Acts 10:38).

A person can be vexed or troubled by a demon (Luke 6:18).

A person can suffer or be afflicted by a demon (Matthew 17:15).

A person can be “in” a demon, or under its influence (Mark 1:23).

A person can have a demon “in” him (Acts 19:16).

But in the New Testament, people are never said to be “possessed” by Satan or a demon. The most frequent descriptions used are to “have” a demon and to be “demonized”.

Much misunderstanding has resulted from the use of the word “possessed” in the Bible. This word suggests total ownership, and on the basis of such Scriptures as 1 Corinthians 6:19-20, which says that our bodies and spirits belong to God, many Christians have rejected the idea of the believer being “possessed” by God and Satan at the same time.

But when we realize that it is not a matter of “possession” then the situation changes. Believers are not “possessed” by Satan, but they can “have demons” or be “demonized.” They can be oppressed, harassed and influenced by Satan without being “possessed” by him.

The Arguments Against It

We will now deal systematically with the arguments that are typically advanced against the idea of a Christian having a demon.

1. The believer is inhabited by the Holy Spirit; therefore the demons cannot coexist in the same body or spirit.

The error of this is simply demonstrated by the observation that, in one sense, the whole universe is “filled” with the Holy Spirit too (Jeremiah 23:24; Psalm 139:7-10), and yet that does not mean Satan cannot coexist in the universe. Spirits do not occupy space like material beings do. Spirits are not subject to space, and more than one spirit being can inhabit the same physical location.

2. If Jesus is Lord of the believer’s life how could a demon be in the person?

But according to this same logic: if Jesus is Lord of the believer’s life, how could the believer even sin? The fact that a person is saved does not automatically relieve him of the responsibility to deliberately walk in the Spirit on the one hand (Galatians 5:16), and to resist the devil on the other (James 4:7). Victory over sin in the believer’s life is not automatic; neither is deliverance from the devil. Frank Hammond (1973 )makes an excellent point in Pigs in the Parlor: “Jesus has purchased the believer with His own blood and has made him a steward over his own life. The devil has no legal right to him; (but) it is up to him to defend his rights.” (p. 2)

3. The struggle inside the believer in the New Testament is always revealed to be the struggle between the flesh and the Spirit, and not a struggle involving demons (Romans 6 and 7).

This argument ignores the fact that deliverance was an integral part of the preaching of the gospel in the first century, and the New Testament church practiced deliverance when people got saved (Mark 16:15-17). Thus Paul’s emphasis in the epistles on crucifying the flesh and so forth, presupposes that the believer has already been delivered from demonic oppression. In any case, there are a number of clear commands in the epistles for us to continue to resist Satan (1 Peter 5:8-9; James 4:7).

4. The believer is delivered from the power of Satan and his demons (Colossians 1:12-13; Ephesians 2:1-3).

Certainly this is true legally, but it does not just happen automatically in the believer’s life. On this side of eternity, we must daily walk with the Lord Jesus in obedience and faith, and meet the conditions for the victorious life. It does not happen to us spontaneously. Just as a believer, whom Jesus Christ has delivered from sin (Romans 6:18), can still be bound by sin in his life, so he can still be bound by a demon in his life. In the words of John Wimber (1987), “Our situation with demons is analogous to our situation with the flesh and the world. We are forgiven and born again in Christ, but if we choose to believe the lies of the world and yield to our flesh, we will live in sin. Demonization works the same way: we have been delivered from the power of demons yet we can still be affected by them.” (p. 116)

5. There is no Scriptural evidence to suggest that a Christian could have a demon.

It is to the Scriptural evidence that we now turn.

The Scriptural Evidence

Scripture has a number of illustrations of believers who were demonized. In the Old Testament, King Saul was a believer who had been anointed by the Holy Spirit and had even prophesied (1 Samuel 10:1, 9-13). But after Saul sinned he was tormented by an evil spirit (1 Samuel 16:14). As a result of this oppression, and his own sin, Saul was given to fits of anger, murder and fear, and eventually fell prey to the sins of witchcraft and suicide, all of which may be characteristics of a demonized person.

There are many instances of believers being oppressed by demons in the New Testament. One of the most noteworthy is the account, in Luke 13:10-16, of the time when Jesus delivered a woman from “a spirit of infirmity” and declared that she was a “daughter of Abraham.” The fact that she was a daughter of Abraham meant she was saved (cf. Luke 19:9; Galatians 3:7), and yet she still had a demon.

Another notable illustration from Jesus’ ministry was the time, in Mark 7:25-30, when the Syrophenician woman asked Jesus to give her oppressed daughter some “crumbs” from “the children’s bread” of deliverance. If deliverance is the “bread” that belongs to the children of the covenant then presumably they must need deliverance occasionally!

On several other occasions in the Gospels, Jesus cast spirits out of believers. He “rebuked” the fever in Peter’s mother-in-law, obviously addressing the spirit behind the sickness. Certainly this woman would have been a believer. Furthermore, Jesus delivered a man in the synagogue from an unclean spirit in Mark 1:23-26. We have no reason to doubt that this man was a believer who had come to worship God there.

Presumably Judas was a believer at one time, and yet Satan himself “entered...into” him (Luke 22:3; cf. John 13:2). Ananias and Sapphira were numbered among the believers mentioned in Acts 4:32-45; yet Satan was able to “fill” their hearts to lie to the Holy Spirit in Acts 5:3!

In 2 Corinthians 11:3-4 Paul exhorts the believers at Corinth to remain true to the gospel and he sets forth the possibility that they could, if they were not careful, “receive another spirit” which was presumably a spirit of error and deception (cf. Matthew 24:4; 2 Thessalonians 2:3; 1 John 3:7). In 1 Timothy 4:1, Paul gives a strong admonition to the believers to guard themselves, in view of the fact that “in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of demons.” In Galatians 3:1 Paul accuses the Christians in Galatia of having been “bewitched” by false teachers with their false doctrines. All of these references reveal the possibility of a believer being seriously oppressed and influenced by Satan.

There are frequent exhortations in the New Testament that believers should resist the devil and his demons (e.g., Romans 16:20; James 4:7). If the believers were automatically delivered and protected from Satan’s influence and oppression what sense could we make of Paul’s command, in Ephesians 4:27, to “Neither give place to the devil”?

Commenting on 1 Peter 5:8, where Peter exhorts the early believers to be sober and vigilant because their adversary “the devil, as a roaring lion, walketh about, seeking whom he may devour”, H.A. Maxwell Whyte (1989) writes, “Peter didn’t warn unbelievers - he wrote to Christian people. Satan is seeking to devour Spirit-filled Christians! What are we to say if he catches one, ‘eats’ him up, and destroys him? Are we to run to our theological fortress of ‘once saved, always saved,’ or are we to understand that Satan has the Christian and has ‘eaten’ him alive? This isn’t a question of a believer having a demon; it’s the other way around!” (p. 100-101)

So we see that there is an abundance of Scriptural evidence for the possibility of a Christian having a demon. Furthermore we are often exhorted to recognize and to resist the attacks of the enemy.

Conclusion

There are two very dangerous attitudes towards Satan and his demons. One is to deny, as the Liberal theologians do, the reality of the existence of Satan. The second is to theoretically agree with what the Bible says concerning Satan and his forces, and yet to treat him with indifference, having been lulled to sleep by a false theology that presents him as a minimal threat to the believer. While most in our evangelical and Charismatic churches have successfully repelled the first threat, far too many have succumbed to the second.

It is imperative that we wake up and realize that we are in a battle. The New Testament describes the Christian life as a spiritual warfare, and we are engaged in this fight whether we want to be or not, and whether we even realize it or not.

If the church is to be effective and fruitful, this situation must change. Christian pastors, leaders and missionaries must understand the reality of the spiritual warfare in which they are involved, and they must be equipped to handle it. God is calling Christians to not avoid the subject of the devil, but to be spiritually aggressive and, resisting unscriptural traditions of man about Satan, to declare war on our enemy, release those among our own camp that he has bound, to bring them into the freedom of God’s Kingdom, and then to go out into the world with a renewed vigor to liberate the lost for the glory of God.

References

Anderson, Neil T. The Bondage Breaker. Eugene, Oregon: Harvest House Publishers. 1990.

Davis, John J. Demons, Exorcism and the Evangelical. Winona Lake, Indiana: BMH Books. 1977.

Freeman, Hobart. Angels of Light? Plainfield, New Jersey: Logos International. 1969.

Hammond, Frank and Ida Mae. Pigs in the Parlor. Kirkwood, Missouri: Impact Books. 1973.

MacMillan, John A. Encounter With Darkness. Harrisburg, Pennsylvania: Christian Publications. 1980.

Miller, Glen and Erma. Some Things We Have Learned About Deliverance. Hot Springs, Arkansas: Lake Hamilton Bible Camp. 1988.

Powell, Graham and Shirley. Christian Set Yourself Free. Kent, England: Sovereign World Ltd. 1983.

Prosser, Peter E. Knowing How To Operate in Signs and Wonders. Virginia Beach, Virginia: Regent University. 1994.

Unger, Merrill F. Biblical Demonology. Wheaton, Illinois: Van Kampen Press. 1952.

Unger, Merrill F. Demons in the World Today. Wheaton, Illinois: Tyndale House Pub. 1971.

Whyte, H.A. Maxwell. Demons and Deliverance. Springdale, Pennsylvania: Whitaker House. 1989.

Wimber, John and Kevin Springer. Power Healing. New York: Harper and Row. 1987.

Worley, Win. How Demons Operate. Lansing, Illinois: H.B.C. 1983.