I
have addressed the Christadelphian movement a number of times on this blog,
such as their denial of the ontological existence of Satan and demons. One of
the strongest biblical texts disproving their understanding of demons (KJV: “devils”)
is that of Luke 4:33-35. If one reads the text in Greek, one will find that the
demon is presented by Jesus as a person
distinct from the demonised/possessed individual:
In the synagogue there was a man who had the
spirit of an unclean demon, and he cried out with a loud voice, "Let us
alone! What have you to do with us, Jesus of Nazareth? Have you come to destroy
us? I know who you are, the Holy One of God." But Jesus rebuked him (αὐτῷ [n.]), saying, "Be
silent, and come out of him (αὐτοῦ [m.])!"
When the demon (τὸ δαιμόνιον [n.]) had
thrown (ῥῖψαν [active aorist nominative neuter participle of ριπτω]) him (αὐτὸν [m.]) down before them, he came out of (ἐξῆλθεν ἀπ᾽)
him (αὐτοῦ [m.]) without having done him (αὐτόν [m.]) any harm. (NRSV)
In Greek,
δαιμόνιον is, grammatically, a neuter, and the demonstratives and pronouns used
for a demon would be a neuter. We see that the terms translated in bold that
are used in reference to the demon are not, grammatically, masculine (which
would be used of the possessed individual) but are all neuters, including that
Jesus is speaking to the demon, and even when the demon is exorcised, he is
still a personal agent in this narrative. This contrasts with the masculine pronouns used of the demonised
person.
Elsewhere,
in vv. 40-41, we have Jesus addressing, not the demonised person, but the demon:
As the sun was setting, all those who had any who were sick with various kinds of diseases brought them to him; and he laid his hands on each of them and cured them. Demons (δαιμόνια [n. pl.]) also came out of many, shouting, "You are the Son of God!" But he rebuked them and would not allow them (αὐτὰ [n. pl.]) to speak, because they knew that he was the Messiah. (NRSV)
The
pronoun “them” is a neuter plural, referring to the demons, not the demonised people (had Luke wished to state Jesus
addressed the demonised persons, he would have used a masculine plural). Again, as with vv. 33-35, Luke is presenting
Jesus as addressing the demons, not the demonised merely, as persons distinct from the individuals
they possess. Such is further strengthened by their presented as being cognizant of Jesus' messianic identity and mission.
