[Greek] δαιμόνιον (daimonion), [Latin] diabolus, [Latin} spiritus: demon, evil spirit, god, angel; Mt. 7:22, Mk.16:9,17, Act.17:18, Mt.8:31, Mk.5:12, Rev.18:2, 1Cor. 10:20, other scripture references
Socrates’ and His Daemon: daemeons were lesser deities (guiding spirits)
Background Information:
Greek Hellenism: The Greek belief of animism holds that everything (plants, animals, people, mountains, and stars) have a soul or spirit. Greek philosophers and teachers, who originally opposed animism, were still influenced by these ideas. This term is used both for deities and in a philosophical sense.
Divine powers: This term is used to denote gods and supernatural powers. This sense indicates a protective deity watching over one’s life, a divinely related element of men, and a conscience. Epictetus refers to this as one’s “personal guardian spirit.” In a dramatic sense, this term refers to anything (destiny, death, good, evil fortune, fate) which overtakes man. The tragedian Euripedes would apply this literary device “deus ex machina” (god from the machine) in which a deity would intervene and provide a solution to resolve the plot narrative.
Philosophical systems: This term was generally understood as a general divine power, personal intermediary being, and abstract force. These interpretations helped to explain the philosophers’ lack of understanding of the world, myths, and popular beliefs. In response to popular beliefs, philosophy sets heroes alongside demons. More detailed doctrine indicates the notion that demons are intermediary beings. Many philosophical doctrines also developed the notion of demons possessing men.
Old Testament: The Old Testament culture contains elements similar to the popular Greek belief in spirits. Examples include spirits of the dead, invocation of the spirits, magic, sacrifices, and idolatry. The notion of demons as evil influences is more fully developed in the Old Testament. Due to the religious prohibitions, the sphere of demonology appears only in the fringes of society. The Old Testament culture develops a special name, angel, describing such power as God’s messengers. It is noteworthy that even destructive or avenging angels are under the rule of God. Inquire of mediums and fortune-tellers who chirp and mutter (Isa.8:19). For a sin like divination is rebellion (1 Sam. 15:23). There is no sorcery against Jacob (Num.23:23). No longer shall they offer sacrifice to the satyrs (Lev.17:7). They offer sacrifice to demons, to “no-gods” (Deut.32:17). But when the angel stretched forth his hand toward Jerusalem to destroy it (2 Sam.24:16). The spirit of the Lord had departed from Saul and he was tormented by an evil spirit sent by the Lord (1 Sam.16:14).
New Testament: This term, predominantly meaning demon, can also refer to a pagan (god). There are no references to spirits of the dead. The individual influence of demons is diminished in the New Testament. Instead, demons are mostly seen as agents (angels) of Satan. In other words, the kingdom of God is pitted against the kingdom of Satan. Another aspect of evil comes from the sinful nature of man. Examples of possession may not only involve sickness, but also from one’s sinful nature. Jewish tradition states that one who is possessed should not be heard. The Jews, unable to accept Jesus’ claims and actions, believed Him to be possessed and therefore must be rejected and dishonored.
Scripture:
“They pleaded with Him, ‘Send us into the swine. Let us enter them.’” Mk.5:12
The demons, under the command of Satan, already know Jesus. This becomes a battle between the kingdom of God and the kingdom of Satan.
“Many of them said, ‘He is possessed and out of his mind; why listen to Him?’” Jn.10:20
As the Good Shepherd, Jesus lays His down His life for His sheep. Jesus claim that He receives this power from His Father in heaven. The Jews, upon hearing this, claim that Jesus is possessed and should not be heard.
“Others said, ‘He sounds like a promoter of foreign deities, because He was preaching about Jesus and Resurrection.’” Act. 17:18
Paul was growing exasperated at the sight of idols in Athens. The Epicurean and Stoic philosophers thought Jesus was worshiping other idols. This term takes on the traditional Greek understanding of idols or gods.
Conclusion:
Daemon, demon, demonic, diabolic, spirit
It was interesting to discover that daemons were not really considered as evil beings during the Greek Hellenistic period. Instead, these beings were considered as guides or helpers. This is not surprising in a time when one would often call upon a god for help in a given situation. It would then follow that the intervention of gods would be commonplace in literature and plays. Even Greek philosophers could not fully debunk the notion of gods and demons. Instead, these philosophers often expanded on this notion of these beings.
It is significant that the Old Testament would develop the notion of the evil character of demons. In addition, the idea of angels as agents or intercessors also develops in this time period. Angels become instruments of both bad and good results. Even God uses His angels for destructive purposes for the Passover and the plagues/pestilences in Egypt.
By the time of the New Testament period, angels fall in line either under the direction of God or Satan. With their understanding about possession, perhaps it is not surprising in how the Jews reacted to Jesus. The Jews would immediately reject and dishonor Jesus, refusing even to listen to Him.