Note 6 — Chapter IX · MIRACLES OF JESUS.

The idea of these sufferers presupposed in the gospels and shared by their authors, is that a wicked, unclean spirit (δαιμόνιον, πνεῦμα ἀκάθαρτον), or several have taken possession of them (hence their condition is described by the expressions δαιμόνιον ἔχειν, δαιμονίζεσθαι, to have a demon, to be a demoniac), speak through their organs (thus Matt. viii. 31, οἱ δαίμονες παρεκάλουν αὐτὸν λέγοντες), and put their limbs in motion at pleasure (thus Mark ix. 20, τὸ πνεῦμα ἐσπάραξεν αὐτὸν), until, forcibly expelled by a cure, they depart from the patient (ἐκβάλλειν, ἐξέρχεσθαι). According to the representation of the Evangelists, Jesus also held this view of the matter. It is true that when, as a means of liberating the possessed, he addresses the demons within them (as in Mark ix. 25; Matt. viii. 32; Luke iv. 35), we might with Paulus6 regard this as a mode of entering into the fixed idea of these more or less insane persons, it being the part of a physical physician, if he would produce any effect, to accommodate himself to this idea, however strongly he may in reality be convinced of its groundlessness. But this is not all; Jesus, even in his private conversations with his disciples, not only says nothing calculated to undermine the notion of demoniacal possession, but rather speaks repeatedly on a supposition of its truth; as e.g. in Matt. x. 8, where he gives the commission, Cast out devils; in Luke x. 18 ff.; and especially in Matt. xvii. 21, parall., where he says, This kind goeth not out but by prayer and fasting. Again, in a purely theoretical discourse, perhaps also in the more intimate circle of his disciples, Jesus gives a description quite accordant with the idea of his cotemporaries of the departure of the unclean spirit, his wandering in the wilderness, and his return with a reinforcement (Matt. xii. 43 ff.). With these facts before us, the attempt made by generally unprejudiced inquirers, such as Winer,7 to show that Jesus did not share the popular opinion on demoniacal possession, but merely accommodated his language to their understanding, appears to us a mere adjustment of his ideas by our own. A closer examination of the last-mentioned passage will suffice to remove every thought of a mere accommodation on the part of Jesus. It is true that commentators have sought to evade all that is conclusive in this passage, by interpreting it figuratively, or even as a parable,8 in every explanation of which (if we set aside such as that given by Olshausen9 after Calmet), the essential idea is, that superficial conversion to the cause of Jesus is followed by a relapse into aggravated sin.10 But, I would fain know, what justifies us in abandoning the literal interpretation of this discourse? In the propositions themselves there is no indication of a figurative meaning, nor is it rendered probable by the general style of teaching used by Jesus, for he nowhere else presents moral relations in the garb of demoniacal conditions; on the contrary, whenever he speaks, as here, of the departure of evil spirits, e.g. in Matt. xvii. 21, he evidently intends to be understood literally. But does the context favour a figurative interpretation? Luke (xi. 24 ff.) places the discourse in question after the defence of Jesus against the Pharisaic accusation, that he cast out devils by Beelzebub: a position which is undoubtedly erroneous, as we have seen, but which is a proof that he at least understood Jesus to speak literally—of real demons. Matthew also places the discourse near to the above accusation and defence, but he inserts between them the demand of a sign, together with its refusal, and he makes Jesus conclude with the application, Even so shall it be also unto this wicked generation. This addition, it is true, gives the discourse a figurative application to the moral and religious condition of his cotemporaries, but only thus: Jesus intended the foregoing description of the expelled and returning demon literally, though he made a secondary use of this event as an image of the moral condition of his cotemporaries. At any rate Luke, who has not the same addition, gives the discourse of Jesus, to use the expression of Paulus, as a warning against demoniacal relapses. That the majority of theologians in the present day, without decided support on the part of Matthew, and in decided contradiction to Luke, advocate the merely figurative interpretation of this passage, appears to be founded in an aversion to ascribe to Jesus so strongly developed a demonology, as lies in his words literally understood. But this is not to be avoided, even leaving the above passage out of consideration. In Matt. xii. 25 f. 29, Jesus speaks of a kingdom and household of the devil, in a manner which obviously outsteps the domain of the merely figurative: but above all, the passage already quoted, Luke x. 18–20, is of such a nature as to compel even Paulus, who is generally so fond of lending to the hallowed personages of primitive Christian history the views of the present age, to admit that the kingdom of Satan was not merely a symbol of evil to Jesus, and that he believed in actual demoniacal possession. For he says very justly, that as Jesus here speaks, not to the patient or to the people, but to those who themselves, according to his instructions, cured demoniacs, his words are not to be explained as a mere accommodation, when he confirms their belief that the spirits are subject unto them, and describes their capability of curing the malady in question, as a power over the power of the enemy.11 In answer also to the repugnance of those with whose enlightenment a belief in demoniacal possession is inconsistent, to admit that Jesus held that belief, the same theologian justly observes that the most distinguished mind may retain a false idea, prevalent among his cotemporaries, if it happen to lie out of his peculiar sphere of thought.12