Post by Mark on Oct 30, 2008 3:58:10 GMT -8
One has to be careful when defining Jewish culture and understanding. It is said that in every argument between two Jews there are at least three opinions. This is an important preface when discussing the culture and context in which our Messiah lived and taught. By saying, "the Jews of Messiah’s day believed…" the expositor should always be understood as giving an over-simplified view of an extremely complex religious society (usually in the interest of time).
The most popular understanding regarding demons or, unclean spirits (Hebrew: dih-buk) is that the spirits are of human origin but have, for some reason, been held back from proceding on to olam haba, or the eternal life. This is often understood because the spirit has some kind of unfinished business. In this explanation, the spirit would be able to attach itself and posses a person who is void in some area compatible to this spirit’s need. A criminal spirit would be able to attach itself to a person with strong anti-social tendencies. A spirit with a passionate love would likely adhere to someone who is very shy. The common understanding for exorcism was that the unfinished business of the spirit must be dealt with in some way in order to assist it on to olam haba. This requires patient communication with the spirit, trying to obtain who it must have been when in human form and what what must be done to allow it to leave.
Messiah’s response to the demons that address Him is therefore striking. It is exactly opposite of that which was commonly understood. Rather than listening to understand the spirits’ problems, He commands them to be silent.
The Law of God, given through Moses, is very clear about the dealings with dih-buk. Leviticus 20:27 states that both the person who is possessed with the spirit and the one who would entertain dialogue with the spirit through the person are to be put to death. Messiah’s response is, like in so many instances, a demonstration of grace: no different from healing any other with a terminal illness; but, at the same time, without compromising His righteousness and obedience to the Commandments.
A subtle and devious trap that we are so easily drawn into is the concept that we must not judge that which we cannot understand. "How do you know it’s so bad. Have you ever tried it?" It is the question that was posed to Eve in the garden of Eden: that our experiences are a better determinate of what is good or evil than is the Word of God. It plays upon our natural arrogance that we are able to be drawn into a relationship with that which is against Adonai without being compromised by it. While this idea is repeatedly and consistently rejected through Scripture, we still often think we can handle it.
Do not be deceived; evil companionships corrupt good habits.
(1 Corinthians 15:33)
Brothers, if a man is overtaken in a fault, you the spiritual ones restore such a one in the spirit of meekness, considering yourself, lest you also be tempted.
(Galatians 6:1)
The practice of wizardry, or the communication with the dead, is absolutely condemned in
; yet, we ask ourselves, "mustn’t we first understand? Shouldn’t we give them the benefit of the doubt?" This position is validated and encouraged when kabalistic exorcists succeed in restoring one who was possessed to a normal life. "See how much better our way is than the hard, easy answer of just kill everyone involved!" We can easily be drawn into sympathy for the lawless position because it appears to be so much more merciful in its effectiveness.
It is true that Messiah did not bring the demoniac out to the city gates to stone them as required. He rather released them from the bondage of wickedness as He did in so many other circumstances. Yet, it is also true that He did not compromise His obedience to by engaging with the evil spirits.
Whether demonic possession is the result of a wandering soul or it is a parasitic spiritual being is not the question we need to answer. It is not a question that is clearly answered in the text of Scripture, nor can we arrive at a definitive conclusion by speculation. We can, however, get trapped into a course of rebellion and separate ourselves from the Spirit of God by our curiosity. Having a greater understanding of our enemy, in this sense, is not going to help us to overcome it; rather having a greater relationship, walking in the Holy Spirit of Adonai.
The most popular understanding regarding demons or, unclean spirits (Hebrew: dih-buk) is that the spirits are of human origin but have, for some reason, been held back from proceding on to olam haba, or the eternal life. This is often understood because the spirit has some kind of unfinished business. In this explanation, the spirit would be able to attach itself and posses a person who is void in some area compatible to this spirit’s need. A criminal spirit would be able to attach itself to a person with strong anti-social tendencies. A spirit with a passionate love would likely adhere to someone who is very shy. The common understanding for exorcism was that the unfinished business of the spirit must be dealt with in some way in order to assist it on to olam haba. This requires patient communication with the spirit, trying to obtain who it must have been when in human form and what what must be done to allow it to leave.
Messiah’s response to the demons that address Him is therefore striking. It is exactly opposite of that which was commonly understood. Rather than listening to understand the spirits’ problems, He commands them to be silent.
The Law of God, given through Moses, is very clear about the dealings with dih-buk. Leviticus 20:27 states that both the person who is possessed with the spirit and the one who would entertain dialogue with the spirit through the person are to be put to death. Messiah’s response is, like in so many instances, a demonstration of grace: no different from healing any other with a terminal illness; but, at the same time, without compromising His righteousness and obedience to the Commandments.
A subtle and devious trap that we are so easily drawn into is the concept that we must not judge that which we cannot understand. "How do you know it’s so bad. Have you ever tried it?" It is the question that was posed to Eve in the garden of Eden: that our experiences are a better determinate of what is good or evil than is the Word of God. It plays upon our natural arrogance that we are able to be drawn into a relationship with that which is against Adonai without being compromised by it. While this idea is repeatedly and consistently rejected through Scripture, we still often think we can handle it.
Do not be deceived; evil companionships corrupt good habits.
(1 Corinthians 15:33)
Brothers, if a man is overtaken in a fault, you the spiritual ones restore such a one in the spirit of meekness, considering yourself, lest you also be tempted.
(Galatians 6:1)
The practice of wizardry, or the communication with the dead, is absolutely condemned in
; yet, we ask ourselves, "mustn’t we first understand? Shouldn’t we give them the benefit of the doubt?" This position is validated and encouraged when kabalistic exorcists succeed in restoring one who was possessed to a normal life. "See how much better our way is than the hard, easy answer of just kill everyone involved!" We can easily be drawn into sympathy for the lawless position because it appears to be so much more merciful in its effectiveness. It is true that Messiah did not bring the demoniac out to the city gates to stone them as
required. He rather released them from the bondage of wickedness as He did in so many other circumstances. Yet, it is also true that He did not compromise His obedience to by engaging with the evil spirits.Whether demonic possession is the result of a wandering soul or it is a parasitic spiritual being is not the question we need to answer. It is not a question that is clearly answered in the text of Scripture, nor can we arrive at a definitive conclusion by speculation. We can, however, get trapped into a course of rebellion and separate ourselves from the Spirit of God by our curiosity. Having a greater understanding of our enemy, in this sense, is not going to help us to overcome it; rather having a greater relationship, walking in the Holy Spirit of Adonai.
