Western Christians today find themselves in an increasingly demythologized and disenchanted world. Since the Enlightenment, the spirit of the age has sought to thoroughly purge society of any notion of the supernatural—God, miracles, providence, divine revelation—or the praeternatural—angels, demons, wonders, etc. [1] Many Christians have fallen into this worldliness to some degree or another, and have downplayed, if not rejected, many supernatural and praeternatural things that the Bible teaches. On the other hand, in an effort to avoid the excesses of skepticism, Christians may be attracted to unbiblical views that skew too far in the other direction—superstition, speculation, excessive curiosity of the unknown (‭‭Titus‬ ‭1‬:‭14; 1 Tim.‬ ‭1‬:‭4‬‬; Col. 2:18), etc. [2]

One of the topics in this area is that of demonization and exorcism. What is demonization? What is exorcism? What methods does God give us in the Bible for delivering people from demonization?

Statement of the Question.

The question is not whether praeternatural or miraculous things happen, neither is it whether people may be demonized today, nor that people may be delivered from demonization. The question is: Should Christians today seek to practice exorcism? Does God deliver demonized people through prayer, fasting, preaching the Word, and conversion. Or does he deliver them through a Christian directly confronting and rebuking demons?

In answering these questions, we will carefully define these terms and clearly explain what we are talking about, and what we are not talking about.

What is Demonization?

Demonization comes from the New Testament Greek word daimonizomai, often translated as “vexed” or “possessed with a devil,” and refers to a person being tormented and under the power of a demon in some way. [3] Scripture may not use this specific term every time the phenomenon occurs and is described or alluded to. There seem to be multiple ways in which someone may be demonized, with differing degrees of severity.

1. The first level of demonization theologians typically call demonic oppression (Acts 10:38). This is when someone is outwardly attacked, molested, afflicted, or burdened by demons in body or mind. Examples of demonic oppression are when Job’s family was killed, his possessions destroyed, and his body smitten by Satan with boils (Job 1:13-19, 2:7). In 1 Samuel 16, King Saul was troubled, tormented, and terrorized by an evil spirit, and could only be refreshed and soothed by David’s harp playing. Similarly, the Apostle Paul wrote of his affliction, “there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure” (2 Cor. 12:7). [4]

2. More severe and invasive than oppression is demonic possession. Joel Beeke explains possession:

“Though Satan and his demons have a reigning spiritual influence over all sinners not yet saved by Christ, there are extreme cases in which a demon takes up controlling residence in a person’s body. Such a person is said to have an evil or unclean spirit. He is also said to be “possessed” by a demon or, literally, to be “demonized” (daimonizomai). More than one demon can inhabit an individual in this way at the same time (Luke 8:2). The demon speaks and acts through the demonized man or woman. Consequently, demonized people can exhibit superhuman strength (Mark 5:4) and unusual knowledge, including that sought by divination (1:24, 34; Acts 16:16-18). However, demonization does not make a person an object of admiration by anyone, but the object of pity or exploitation because of the harmful effects that the demon has upon the mind and body.” [5]

17th century English theologian Richard Gilpin explains that demons have the ability to “take possession of the bodies of men, and thus act, drive, trouble, and distress them, so distort, distend, and rack their members; so seat himself in their tongues and minds that a man cannot command his own faculties and powers, but seems to be rather changed into the nature of a devil than to retain anything of a man….” [6]

Liberal theologians have written off these biblical descriptions of demon possession as mental illnesses or neurological disorders that were not understood in the first century, and thereby ascribed to demons out of ignorance. There is no way to hold this view and to get out of ascribing either ignorance or malice to the Lord Jesus Christ. According to this view, He either did not know the difference between mental illness and demonization, or He knew demonization was not real, but played along anyway, even to the extent of having conversations with demons (Mat. 8:28-32). This is an absurd and blasphemous notion. Furthermore, the New Testament distinguishes between ordinary mental illness or neurological disorders and demonization: “…and they brought unto [Jesus] all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatick [i.e. mentally ill or epileptic], and those that had the palsy; and he healed them.” (Matthew 4:24). [7]

Lastly, someone may be possessed by a demon willingly or unwillingly. An unwilling subject of demon possession is a demoniac. A willing subject of demon possession is a medium, witch, sorcerer, or “a consulter with familiar spirits” (Deut. 18:11; Lev. 19:31; 1 Sam. 28). [8]

Roman Catholics and Charismatics will add another category of demonization called demonic obsession. They understand this as an attack that, if not stopped, is immediately antecedent to full demon possession. However, there does not seem to be any distinct categorization for this, and the phenomenon is best included with oppression. Gilpin defines obsession this way: “Where the devil afflicts the bodies of men, disquiets them, haunts them, or strikes in with their melancholy temper, and so annoys by hideous and black representations. Thus was Saul vexed by ‘an evil spirit from the Lord’ [1 Sam. 16:14], which as most conceive was the devil working in his melancholy humour.” [9] Obsession means to besiege, from Latin ob and sedeo, meaning to sit. [10] When demons besiege, attack, or beleaguer someone, that is not substantially different from the category of oppression outlined above.

Does Demonization still occur today?

It seems clear that demonization occurred very frequently during the earthly ministry of Christ and after His ascension, during the lives and Acts of the Apostles, as the new covenant Church was being founded and established. Satan clearly stepped up his attempts to foil the mission of Christ and His Apostles. Additionally, Christs’ and His Apostles’ authoritative deliverance of people from the demonic principalities and powers seems to have been providentially ordered by God to authenticate their ministry, message, and authority. “But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you.” (Luke 11:20). “For this purpose the Son of God was manifested, that he might destroy the works of the devil.” (1 John 3:8; cf. Acts 26:16-18).

However, this heightening of demonic activity in the New Testament age does not mean that demonization is no longer a reality today. Peter warns us, “Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour” (1 Peter 5:8). If evil spirits can devour someone by oppressing or possessing them, then they absolutely would. As William Perkins wrote, “When [Satan] cannot work his will in their souls inwardly as he desires, then he assays to do them mischief by some outward satanic operations, as possession, witchcraft, or striking their bodies with strange diseases, or abusing their dwelling places with fearful noises and apparitions.” [11] Much could be said arguing for the continuing occurrence of demonization in the present day, but for the sake of space we will continue on the assumption that it does continue to some extent today. [12]

Demonic Temptation.

It is crucial to realize that every form of demonization is also a demonic temptation (Mat. 6:13; 1 Cor. 10:13; 2 Cor. 12:7; Gal 4:14). These things are not mutually exclusive, they go hand in hand. Demonization is a severe and overt form of temptation. The purpose of demonizing someone is to cause them to despair, believe lies, doubt the truths of Scripture, to drive one further into sin and away from Christ, towards false, superstitious, and idolatrous remedies, self-harm or even to suicide. An additional purpose demons have in oppressing believers is to cause them to lose the joy and comfort of the Holy Spirit, diminish their gospel witness, keep them from the means of grace, etc. Their ultimate goal is to undermine the glory of God, the spread of the gospel, and the believer’s enjoyment of God—and they will do whatever they believe will be effective towards these ends.

God is in Control.

Considering the nature and reality of demonization is a weighty matter that can be intimidating and fearful. Evil spirits are much more powerful than human beings are. Yet demons themselves are also creatures subject to the sovereign power and purposes of God (Col. 1:16-17; Isa. 45:7; Amos 3:6; 2 Cor. 12:7). Satan could only do to Job what God permitted him to do (Job 1:12; 2:6). 

God has a hedge of protection around his covenant people (Job 1:10) and Christians who have the Holy Spirit are assured that “greater is He that is in you, than he that is in the world” (1 John 4:4). Although God has given the demonic forces some freedom to afflict mankind (Eph. 2:2), they are judicially defeated and dispossessed by Christ’s finished work on the cross (John 12:21; Mat. 12:28-29; 1 John 3:8; Ps. 68:18). They are unable to stop the progress of the Kingdom of God to all nations, and are being overcome everywhere the gospel is preached and souls are saved. Christ says of Peter’s confession of faith in Him, “upon this rock I will build my church; and the gates of Hell shall not prevail against it.” (Mat. 16:18). And Christ assures the universal church that “the God of peace shall bruise Satan under your feet shortly” (Rom. 16:20). [13]

A Way of Escape.

These three things—God’s sovereignty, Christ’s victory, and demonization as a form of temptation—are important to keep in mind when we search the Scriptures for methods God gives us for deliverance from demonization. “With men this is impossible; but with God all things are possible” (Mat. 19:26). Christ prayed to the Father for Christians, “I pray…that thou shouldest keep them from the evil” (John 17:15). Therefore we may likewise pray in confidence, “lead us not into temptation, but deliver us from evil” (Mat. 6:13). And we are assured that, “There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.” (1 Cor. 10:13). And we can be confident that our salvation is secure and guarded by the omnipotence and love of Christ, “I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.” (Romans 8:38-39).

Having discussed demonization, the next question that arises is: How may one be healed from demonic attacks?

What is Exorcism?

Exorcism is the casting out of demons from controlling or molesting a person by direct confrontation, authoritative command, or adjuration and rebuke in the name of God. [14] Another term used by Charismatics for the same essential thing is “Deliverance.” The root word for exorcism is only used once in Scripture (Acts 19:13), but the concept is present in multiple passages. Jesus casts out devils or heals the demonized on numerous occasions (Mat. 4:24; 8:16; 9:34; Mark 1:34; Luke 11:14; Acts 10:38; etc.). Christ gives His disciples the authority and the miraculous gift of casting out demons, and they likewise do so many times (Mat. 10:8; Mark 16:17; Acts 8:7; 16:18; etc.). There were also others besides the disciples who exorcized evil spirits in the name of Jesus: presumptuous false converts (Mat. 7:22); vagabond Jews, who seem to have succeeded before, but not in this case (Acts 19:13-16); and other Christians not formally joined with the Apostles (Mark 9:38-40; Luke 9:49-50).

Is Exorcism a continuing spiritual gift for Christians today?

Joel Beeke recounts the many examples of deliverance from demonization in the New Testament and then puts exorcism in the proper redemptive-historical perspective:

“The phenomenon of demonization in the Bible is especially associated with the coming of Jesus Christ, perhaps as one prong of Satan’s resistance to Christ’s ministry. Christ cast demons out of demonized people in conjunction with his healing of the sick (Mark 1:27, 34, 39) and gave his apostles the power to do the same (Matt. 10:1), though not always with equal effectiveness (17:14–21). Christ also sent out seventy other disciples to preach, heal, and cast out demons (Luke 10:1, 9, 17). Philip the Evangelist also worked miracles and cast demons out of people when he evangelized Samaria (Acts 8:5–7). However, exorcism is not listed among the spiritual gifts given to the apostolic church (cf. 1 Cor. 12:8–10). Neither do the Epistles of the New Testament give instructions for exorcism. Therefore, it is best to view exorcism as a special ministry of the apostles and evangelists directly appointed by Christ.” [15]

The casting out of devils always occurs in the context of the extraordinary and redemptive-historical acts of Jesus and the Apostles. It is not presented in Scripture as an ordinary continuing gift for Christians to exercise in any circumstance. Dr. Beeke is not alone in viewing the gift of exorcism as ceasing after the foundation of the Church. Protestant Reformer Peter Martyr Vermigli (1499-1562) wrote extensively about this; in sum he frankly concluded, “This gift of the Holy Ghost flourisheth not at this day in the Church, that we be able to heal them that be taken with ill spirits, and to cure such as be possessed with the devil. Therefore we must cease to boast of that which we have not received.” [16] Theodore Beza’s Confession (1560) likewise stated:

“Exorcists, i.e. conjurers, whose office I think is now ceased or at least ought to cease in the church along with the gift of miracles, which was only for a time to confirm and establish the truth of the Word of God newly declared and revealed to the world.” [17]

Heinrich Bullinger (1504-1575) wrote that the Apostles “cast out unclean spirits with a word, that is, by calling upon, and by the power of, the name of Christ. Those gifts ceased long ago in the church of God.” [18] Anglican theologian and apologist John Jewel (1522-1571) concurred: “The exorcists’ office was, by a special gift of God, serving only for that time, to call forth foul spirits out of the bodies of them that were possessed.” [19] Speaking of taking the Lord’s name in vain, Lutheran theologian Martin Chemnitz (1552-1586) includes, “the use of the name of God in the incantations of exorcisms, or in superstitions, either in writing or orally.” He considers this a sin of the third commandment because the gift and office of exorcism has ceased along with the offices of prophet and evangelist. [20] Early Puritan William Perkins (1558-1602) likewise stated that the gift of exorcism was for “the time of the primitive church when the gift of working miracles was in force. But in these days (as I said before) that gift is ceased, and also the promise of power annexed to the use of adjuration, and therefore the means thereof must needs cease. And for an ordinary man now to command the devil in such sort is mere presumption and a practice of sorcery.” [21] Francis Turretin (1623-1687) states that exorcism was rightly applied to those possessed by evil spirits “while the gift of miracles prevailed,” and tacitly denies that it “still remains with the church.” [22]

Dutch theologian Leonard Rijssen (1636-1700) responds to the objection from Matthew 10:1, “He gave them power over unclean spirits, to cast them out,” to imply that the gift remains for Christians today: “Reply. ‘And over all sickness’ is added, therefore if they cannot do one miracle, they cannot do the other. The same reply is given to Mark 16:17-18.” [23] It is notable that the gift of exorcism is frequently tied to the gift of healing (Mat. 4:24; 10:8; Mark 1:34; 6:13).

Roman Catholic Exorcism & Charismatic Deliverance Ministry.

If the gift of exorcism has ceased, then how are we to understand the seemingly credible stories we hear of exorcism and deliverance through direct confrontation and rebuke of demons? The Roman Catholic Church has its own order of ordained Exorcists; Charismatic groups have “Deliverance Ministries.” These both claim to be effective at casting out demons, and there seems to be a lot of propaganda advancing the legitimacy of these endeavors, [24] to include popular films such as the Exorcist franchise, and Nefarious (2023).

Here we must beware of Pragmatism. The question of the continuation of the gift of exorcism is not a matter of what happens, what people experience, or what works, but rather: What does the Bible require of us when these things do happen? We must not formulate our doctrine and practice simply on what appears to produce results, rather we must follow what Scripture prescribes. And we must interpret our experiences through the lens of Scripture, not the other way around. We must beware of what Martyn Lloyd-Jones calls “capitulation to phenomena.” Leahy writes:

“This is the error of allowing one’s doctrine to be determined by phenomena. The facts cannot be gainsaid, so it is decided that they must be accommodated by theology and therefore theology is adjusted accordingly. But it is not necessary to do this. On the contrary, the Christian should seek to interpret the facts in the light of the teaching of Scripture. He must not allow phenomena to determine his belief.” [25]

Rijssen addresses the objection: “Experience proves this art to be good.” He replies: “On the contrary, it proves it to be a mere fraud and collusion with the devil.” [26] How can a good thing such as exorcism be “collusion with the devil”? 17th century Puritan Anthony Burgess explains:

“Escaping of worldly pollutions is not always an argument of a renewed nature, because sin may drive out sin, even as divines say about popish exorcisms, when the priest calls out devils from men possessed, it is by collusion: the devil recedes not because those exorcisms are of divine efficacy, but because hereby he would confirm people more in believing a lie.” [27]

That demons would feign to be defeated by the use of mere formulas of words, crucifixes, holy water, prayers to Mary, or any other carnal means should be no surprise to us. Scripture teaches that Satan is the father of lies (John 8:44), and that he presents himself as “an angel of light” (2 Cor. 11:14) in order to deceive us into error and sin. False teachers likewise appear to us “in sheep’s clothing, but inwardly they are ravening wolves” (Mat. 7:15; cf. 2 Cor. 11:13). Heretics themselves never admit to being heretical, they present themselves as truth tellers being sent from God. Demons love to harden people in their superstitions by pretending that the superstitions are inherently efficacious, so that men will be turned away from true remedies and sound doctrine. [28]

What is the Biblical Remedy for Demonization?

“Much superstition revolves around exorcisms,” writes Joel Beeke, and citing the Puritan William Spurstowe (1605-1666), he continues, “Satan is not disturbed by holy water, charms, sacred objects, and incantations, though he may at times make them appear successful in removing a demon in order to spur on false religion.” In contrast to these carnal means, Beeke points us to the remedy found in the Word of God:

“Christians defeat the demons by using the ordinary means of grace, such as the Word and prayer, and by walking in evangelical holiness (2 Cor. 6:7; Eph. 6:10–18). The ultimate solution to demonization is salvation. When an evil spirit leaves a man but later returns to find the man’s life reformed, the demon may very well gather “seven other spirits more wicked than himself; and…enter in, and dwell there: and the last state of that man is worse than the first” (Luke 11:26). To defeat the Devil, the soul needs a new Resident, of whom we can say, “Greater is he that is in you, than he that is in the world” (1 John 4:4).” [29]

In the section, “By what means we must succor the possessed with ill spirits now that exorcism is taken away,” Vermigli points us to fervent prayer:

“What then shall we do with men that be taken and assaulted with evil spirits, when they are tormented by them? Shall we forsake them? Undoubtedly they must not be forsaken! Yet must we not by adjurations command the evil spirit to go forth, seeing we perceive not ourselves to be endued with that grace and power that we should by our own commandment cast forth devils. Wherefore we will use faithful prayers, devout and most earnest supplications for the recovery of them. Briefly, it would be well and advisedly done in these days to convert exorcisms into prayers.” [30]

Bernard of Clairvaux (1090-1153) wrote that “Satan’s temptations are grievous to us, but our prayers are more grievous to him.” [31] Even when exorcism was a spiritual gift in the church, Christ declared that fasting and prayer were more powerful (Mat. 17:21). Martin Luther (1483-1546) also saw the remedy for demonization in the ordinary means of grace:

“We cannot expel demons with certain ceremonies and words, as Jesus Christ, the prophets, and the apostles did. All we can do is, in the name of Jesus Christ, to pray the Lord God, of his infinite mercy, to deliver the possessed persons. And if our prayer is offered up in full faith, we are assured by Christ himself (John 16:23) that it will be efficacious, and overcome all the devil’s resistance. I might mention many instances of this. But we cannot of ourselves expel the evil spirits, nor must we even attempt it.” [32]

The Confession of John Sigismund (1614) succinctly answers:

“The Lord Christ expressly testified that the evil spirits were driven out through fasting and prayer, and not by exorcism or a man’s admonition (Matt. 17:21). Similarly, the holy apostle Paul (Eph. 6:13) and Peter (1 Peter 5:8), when they equip the Christian soldier with all kinds of weapons against Satan, have not a syllable’s reflection about exorcism. For such causes and many more besides, it is now more profitable that it be discontinued, and altogether done away with among the orthodox.” [33]

In sum, the lawful remedy of demonization is the whole armor of God (Eph. 6:10-18), true faith exercised in fervent prayer, fasting, self-examination, repentance, mortification of sin, getting rid of sources of temptation or depression from one’s life. The demonized need the comfort, fellowship, and prayers of believers, along with the counsel and preaching of the Word from pastors and elders. All of the ordinary means of grace have been given by Christ for deliverance from demonization. [34] Utter reliance on Christ is not a means to an end, it is the substance of our entire religion. If we have that by grace, then nothing can separate us from the love of God in Christ, not even demonic affliction (Rom. 8:37-39). “For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds” (2 Cor. 10:4). [35]

Appendix: Sample Prayers For Those Struggling Against Demonization.

A Prayer for God’s Grace to Fortify Us Against Satan’s Temptations.

I pray that I may not enter into temptation (Matthew 26:41); or, however, that no temptation may take me but such as is common to man. And let the faithful God never suffer me to be tempted above what I am able, but with the temptation make way for me to escape (1 Corinthians 10:13).

Put upon me the whole armour of God, that I may be able to stand against the wiles of the devil (Ephesians 6:11), to withstand in the evil day, and having done all, to stand; let my loins be girt about with truth, put on me the breast-plate of righteousness, and let my feet be shod with the preparation of the gospel of peace. Give me the shield of faith, wherewith I may quench all the fiery darts of the wicked, and the helmet of salvation; and let the sword of the Spirit, which is the word of God, be always ready to me (Ephesians 6:13-17).

Enable me to resist the devil, as that he may fly from me (James 4:7); to resist him steadfast in the faith (1 Peter 5:9). And mayest Thou, the God of peace, tread Satan under Thy people’s feet, and do it shortly. The grace of our Lord Jesus Christ be with us. Amen. (Romans 16:20). [36]

A Prayer of Protection Against the Devil’s Schemes.

And lead us, we pray thee, into all truth (John 16:13); lead us in thy truth and teach us, for thou art the God of our salvation. Show us thy ways, O God, and teach us thy paths (Psalm 25:4-5), the paths of righteousness: O lead us in those paths for thy name’s sake, that we may be led beside the still waters (Psalm 23:2-3).

And deliver us, we pray thee, from the evil one; keep us, that the wicked one touch us not (1 John 5:18), that he sow not his tares in the field of our hearts, (Matthew 13:25) that we be not ensnared by his wiles (Ephesians 6:11), or wounded by his fiery darts (Ephesians 6:16); let the word of God abide in us, that we may be strong and may overcome the wicked one (1 John 2:14).

Deliver us from every evil thing, we pray, that we may do no evil (2 Corinthians 13:7): O deliver us from every evil work (2 Timothy 4:18); save us from our sins (Matthew 1:21); redeem us from all iniquity (Titus 2:14), especially the sin that doth most easily beset us (Hebrews 12:1). Hide pride from us (Job 33:17); remove from us the way of lying (Psalm 119:29). Let us not eat of sinners’ dainties (Psalm 141:4); incline our hearts to thy testimonies, and not to covetousness (Psalm 119:36); and keep us that we never speak unadvisedly with our lips (Psalm 106:33): But especially keep back thy servants from presumptuous sins; let them not have dominion over us (Psalm 19:13).

Preserve us, we pray thee, that no evil thing may befall us (Psalm 91:10); and keep us from evil, that it may not hurt us (Psalm 121:7). O thou that savest by thy right hand them which put their trust in thee, from those that rise up against them, show us thy marvelous loving-kindness, and keep us as the apple of thine eye, hide us under the shadow of thy wings (Psalm 17:7-8). Keep that which we commit unto thee. (2 Timothy 1:12) Thou that hast delivered, dost deliver, and, we trust and pray, that thou wilt yet deliver (2 Corinthians 1:10), wilt deliver us from all our fears (Psalm 34:4). O make us to dwell safely and grant that we may be quiet from the fear of evil (Psalm 34:4). And bring us safe at last to thy holy mountain, where there is no pricking briar or grieving thorn (Ezekiel 28:24), nothing to hurt or destroy (Isaiah 11:9). [37]

A prayer for a Christian brother or sister struggling against demonic oppression.

O Gracious God and merciful Father, who art our refuge and strength, and a very present help in trouble, lift up the light of thy favourable countenance at this instant upon thy servant. Wash away, good Lord, all his sins by the merits of Christ Jesus’ blood, that they may never be laid to his charge. Increase his faith, preserve and keep safe his soul from the danger of the devil and his wicked angels. Comfort him with thy Holy Spirit. Cause him now to feel that thou art his loving Father, and that he is thy child by adoption and grace. Save, O Christ, the price of thy own blood, and suffer him not to be lost whom thou hast bought so dearly. O Father, hear us for him, and hear thy own Son, our only Mediator who sits at thy right hand, for him and us all, even for the merits of that bitter death and passion which he hath suffered for us: in confidence whereof, we now recommend his soul into thy fatherly hands, in that blessed prayer which our Saviour hath taught us in all times of our troubles to say unto thee: “Our Father which art in heaven, hallowed be thy name,” etc. [38]

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[1] “Supernatural” pertains to the sovereign power of God alone. “Preternatural” pertains to created beings and their actions that are beyond the natural world we normally experience. Angels and demons do not have the sovereign, creational, and providential power of God, yet their power is beyond mankind’s. This is why William Perkins wrote that Satan is Incapable of True Miracles. See more here: Preternatural vs. Supernatural by Matthew Everhard.

[2] Cf. David Powlison, Power Encounters: Reclaiming Spiritual Warfare, pp. 23-25

[3] Mat. 4:24; 8:16, 28, 33; 9:32; 12:22; 15:22; Mark 1:32; 5:15-16, 18; Luke 8:36; John 10:21.

[4] “While the exact identification of Paul’s ‘thorn in the flesh’ continues to be one of the celebrated puzzles of NT interpretation, it was almost certainly some kind of illness or physical affliction. It was a chronic and painful affliction…. This affliction is further described as a ‘messenger of Satan,’ indicating Satan as the source of disease and suffering (cf. Luke 13:16); yet at the same time it is sent (‘given’) by God.” (Richard B. Gaffin, Perspectives on Pentecost, p. 115).

[5] Joel Beeke, Reformed Systematic Theology, vol. 1, p. 1144.

[6] Richard Gilpin, Daemonologia Sacra: A Treatise of Satan’s Temptations, p. 35.

[7] Frederick S. Leahy, Satan Cast Out: A Study in Biblical Demonology, pp. 79-80; John L. Nevius, Demon Possession and Allied Themes, ch. 12; Herman Bavinck, Reformed Dogmatics, vol. 3, p. 190.

[8] Cf. John L. Nevius, Demon Possession and Allied Themes, p. 332; Frederick Leahy, Satan Cast Out: A Study in Biblical Demonology, pp. 150-151.

[9] Richard Gilpin, Daemonologia Sacra: A Treatise of Satan’s Temptations, p. 35.

[10] Obsess, 1828 Dictionary.

[11] William Perkins, An Exposition of Christ’s Sermon on the Mount, Works I, p. 488.

[12] A main purpose and large part of Demon Possession and Allied Themes by John L. Nevius is to convince western audiences that demonization is a real and present danger in other parts of the world. In this writer’s opinion, chapters 1-9 and Appendix II do an excellent job at proving this. Also see Travis Fentiman’s Personal & Clinical Observations of Demon Possession.

[13] See more here: Satan’s Dominion Overthrown De Jure & De Facto; and Fourfold Loosing & Binding of Satan.

[14] William Perkins defines exorcism as “an adjuring and commanding the devil in the name of God to depart from the possessed party and to cease to molest him anymore.” (The Damned Art of Witchcraft, Works IX, p. 399). See also William Ames, The Marrow of Theology II.x (Oaths), p. 270.

[15] Joel Beeke, Reformed Systematic Theology, vol. 1, pp. 1144-45.

[16] Peter Martyr Vermigli, Common Places, part 4, ch. 9, section 16, p. 133.

[17] Reformed Confessions of the 16th & 17th Centuries, vol. 2, p. 321. Cf. “Though the gift or power to cast out the devil from those whose bodies were possessed (as also the gift to heal the sick and perform other miracles) was in use in the early church as confirmation of the accompanying doctrine of the gospel, yet these gifts ceased, as did many other charismata, after the gospel was sufficiently confirmed by miracles.” (The Nassau (Dillenburger Synod) Confession (1578), ibid., vol. 3, p. 483). “The gift and power to cast out the devil from men whose bodies were possessed was in use in the early church as confirmation of the accompanying doctrine of the gospel. But just as in the present day, no one lacking a special divine gift should think that he has received power to countermand bodily illness or to perform other outward miracles, so it is useless to presume to cast out the devil because such gifts are not now general as they were in the early church after the gospel has been sufficiently confirmed by the visible miracles done in the past.” (The Bremen Consensus (1595), ibid., vol. 3, pp. 703).

[18] Heinrich Bullinger, Decades V.115.

[19] “[John] Jewel, fol. 98.” cited in John Marbeck, A Book of Notes & Common Places, p. 360.

[20] Martin Chemnitz, Examination of the Council of Trent, Ninth Topic: Holy Orders, section 2. Chemnitz places the expiration of the miraculous gifts in about the 400s rather than after the death of the Apostles. James Ussher also argues exorcism has ceased and is thus presumptuous to practice today, and places it as a third commandment violation (Body of Divinity, 22nd head, p. 203).

[21] William Perkins, The Damned Art of Witchcraft, Works IX, p. 399.

[22] Francis Turretin, Institutes of Elenctic Theology XIX.xviii.10, vol. 3, p. 409.

[23] Leonard Rijssen, A Summary of Elenctic Theology XV.xviii.2, trans. J. Wesley White (2009), pp. 182-3.

[24] Cf. Michael & The Exorcist: “I Saw Her Crawl Up A Wall” | Fr. Dan Reehil | Michael Knowles (Mar. 4, 2023); Demons and Angels – A Conversation with an Exorcist | The Lila Rose Podcast E48 (Aug. 17, 2023); SHOCKING True Stories of Demon Possession w/ Exorcist Expert Adam Blai | Capturing Christianity (Nov 1, 2022); Come out in Jesus name official movie trailer | Isaiah Saldivar (Feb. 11, 2023).

[25] Frederick S. Leahy, Satan Cast Out: A Study in Biblical Demonology, p. 164.

[26] Leonard Rijssen, A Summary of Elenctic Theology XV.xviii.2, trans. J. Wesley White (2009), pp. 182-3. Cf. John Calvin, God or Baal: Two Letters on the Reformation of Worship and Pastoral Service, p. 28; John Calvin, Institutes of the Christian Religion 4.19.24.

[27] Anthony Burgess, Spiritual Refining, Section 3, Sermon 32, p. 192.

[28] Richard Gilpin, Daemonologia Sacra, or A Treatise of Satan’s Temptations, pp. 379-381.

[29] Joel Beeke, Reformed Systematic Theology, vol. 1, pp. 1145.

[30] Peter Martyr Vermigli, Common Places, part 4, ch. 9, section 13, p. 132.

[31] Cited in William Spurstowe, The Wiles of Satan, p. 103.

[32] Martin Luther, Table Talk, Of the Devil and His Works (1566), DCXXV.

[33] Reformed Confessions of the 16th & 17th Centuries, vol. 4, p. 82.

[34] Petrus Van Mastricht, Theoretical-Practical Theology 1.3.8.xxiv, vol. 3, p. 239. “Moreover, we will resist, and also overcome: (1) by vigilance (Eph. 6:18; 5:15; 1 Peter 5:8), whereby we strive (a) to acknowledge and recognize our spiritual enemies (2 Cor. 2:11); then also, (b) our frailty in opposing so many and such great enemies (Rom. 7:14, 18, 21, 23–24; 2 Cor. 12:9–10; Isa. 64:6); accordingly, (c) to conduct ourselves prudently and circumspectly in all things (Eph. 5:15); and (d) always to be occupied in good and holy exercises, so that when we are idle and careless our enemies do not overwhelm us, and in addition, to walk unceasingly with God (Gen. 5:22; Ps. 16:8). (2) By a noble contest (1 Cor. 16:13; James 4:7), in which we take heed that: (a) we should be strong in heart, with settled confidence in the promises of the divine presence and assistance (1 Peter 5:9; Eph. 6:10; Ps. 23:4). (b) We should be fitted out in the spiritual armor which the apostle prescribes (Eph. 6:11–18; 2 Cor. 10:4–5). Next, (3) we should carefully take heed to ourselves of all collusion, intimacy, conversation, and all things whatsoever which do not serve for fighting our enemies. On the contrary, (4) we should bravely turn aside their darts as soon as they are hurled against us (Eph. 6:13; 4:27; Matt. 4:10). And especially, (5) we should be girded with the spiritual sword, which is the word of God, so that against every kind of temptation we have ready some saying of Scripture (Eph. 6:17; Matt. 4:7). Finally, (6) our ultimate refuge should be in prayers that we would not be led into temptation (Matt. 6:13), and that when led into it, we would be strengthened that we may fight and overcome (Pss. 119:133; 138:3; 2 Tim. 4:7–8). Concerning this we will expressly say more elsewhere.” (Theoretical-Practical Theology 1.3.8.xxx, vol. 3, p. 244).

[35] “The overwhelming emphasis on ethical deviation and rebellion is characteristic of the Bible’s message. It does not ignore the operations of supernatural agencies, but the concern of both Testaments is with sin and repentance, not exorcism.” (Gary North, Unholy Spirits, p. 68).

[36] From Matthew Henry, A Method for Prayer, pp. 69-70.

[37] From Matthew Henry, A Method for Prayer, pp. 205-6.

[38] Adapted from Lewis Bayly, The Practice of Piety, p. 324.