Demon

Occurrences in the Bible

Demons are rarely mentioned in the Old Testament. Deuteronomy 32:17 states that Israel "sacrificed unto devils, not to God." The "evil spirit" that troubled Saul (1 Samuel 16:13–14) translates a different word in the original language.

In the New Testament, demons appear most frequently in the Gospels.

• Jesus rebuked an unclean spirit in the synagogue at Capernaum and cast it out (Mark 1:21–28).
• In the region of the Gerasenes, demons that called themselves "Legion" entered a herd of swine (Mark 5:1–20; Healing of the Gerasene demoniac).
• The daughter of the Syrophoenician woman (Mark 7:24–30) and a demon-possessed boy (Mark 9:14–29) were healed. Seven demons went out of Mary Magdalene (Luke 8:2).
• Jesus gave the Twelve authority to cast out demons (Mark 6:13).
• In Philippi, Paul cast a demon out of a slave girl possessed by a spirit of divination (Acts 16:16–18).
• Paul taught that the sacrifices of the Gentiles are offered to demons (1 Corinthians 10:20–21). James 2:19 states, "the devils also believe, and tremble."

Terminology and Background

In the Old Testament, the Hebrew word shed was used to refer to foreign gods. The New Testament mainly uses the Greek word daimonion, along with the expression "unclean spirit." In classical Greek, daimōn was a neutral term referring broadly to divine beings. In the New Testament, however, it refers exclusively to evil spirits opposed to God. Korean Bibles render the term as gwisin. In Korean folk religion, however, gwisin chiefly refers to the ghosts of the dead, a meaning that differs from biblical usage.

Significance in Scripture as a Whole

The Gospels portray the casting out of demons as a sign that the Kingdom of God has come. Jesus said, "But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you" (Luke 11:20). The Gospels record healings and exorcisms side by side while still distinguishing between them (Mark 1:32–34; Matthew 8:16–17). The Epistles emphasize spiritual warfare against evil spirits rather than the act of casting out demons (Ephesians 6:10–18; James 4:7).

Interpretations and Debates

• Origin: The Bible does not directly state where demons came from. Many church traditions regard demons, together with Satan, as fallen angels. Passages cited in support include "the devil and his angels" in Matthew 25:41 and Revelation 12:9. Some ancient Jewish writings connect them with the Nephilim of Genesis 6.
• Reality: Evangelicals generally regard demons as real, personal spirits. Some scholars interpret the accounts as the ancient worldview's way of describing illness or mental distress.
• Exorcism: Exorcism refers to the casting out of demons. Pentecostal and charismatic churches actively practice deliverance ministry today. Many in the Reformed tradition view it with caution (Cessationism and continuationism).

In the Korean Church

Kim Ki-dong of Berea taught that demons are the spirits of people who died without believing in Jesus, and that demons are the cause of many illnesses. On account of this demonology, among other teachings, the general assemblies of several denominations, including the Presbyterian Church of Korea (Tonghap) and the General Assembly of Presbyterian Church in Korea (Hapdong), are reported to have declared him a heretic. The Berea movement maintains that its teachings are grounded in Scripture. The generational curse theory, which holds that ancestors' sins or demons are passed down to their descendants, has also been a matter of controversy.

First Corinthians 10:20 is frequently cited in discussions of ancestral rites. Incidents in which violence used during exorcisms caused injury or death have also been reported and have become a social issue.