But how can this sudden interjection of demons and demon-possession into the Biblical narrative be explained? Evidently, a lot happened during the 400 years that lapsed between the close of the Old Testament canon and the birth of Christ. But whatever knowledge that the Jewish people gained during this time on the subject of demons, one thing is certain: it did not originate from any inspired source.
Perhaps the most important rule of biblical interpretation is that, whenever possible, we must allow Scripture to interpret Scripture. But as is the case with “fallen angels,” there is no light shed on the subject of demonic possession in the Old Testament (and the New Testament speaks of it without any explanation). Consequently, our understanding of it can only be derived from what the common belief was in the first century, at the time when the events described in the New Testament took place. So, the question we must ask is this: what was the common belief concerning demons and demonic possession among Jews in the first century?
In his Jewish War (Book VII, Chap. vi, sect. 3), while speaking of a remarkable root called “Baaras,” Josephus says,
“Yet after all this pains in getting, it is only valuable on account of one virtue it hath, that if it be only brought to the sick persons, it quickly drives away those called demons, which are no other than the spirits of the wicked, that enter into men that are alive and kill them, unless they can obtain some help against them.”
What does Josephus mean when he says that demons are “no other than the spirits of the wicked?” There are two possible interpretations. Neither, however, is consistent with orthodox Christian opinion. Josephus may be saying that demons are the disembodied spirits of wicked men who have died (for he seems to contrast the “spirits of the wicked” with “men that are alive”). We know that the Gentiles understood demons to be the departed spirits of great men who were thought to have the power to influence the lives of mortals for better or for worse. For the Gentiles, demons could be both good or bad. It is possible that the Jews understand demons in a similar (though less favorable) light.
The second possible interpretation is supported by the Book of Enoch. I believe that the mythology taught in the Book of Enoch prevailed among the majority of the Jewish people during the first century A.D. This includes its teaching concerning the origin, identity and nature of demons. In chapter 15 of the Book of Enoch, we read,
“Now the giants, who have been born of spirit and of flesh, shall be called upon earth evil spirits, and on earth shall be their habitation. Evil spirits shall proceed from their flesh, because they were created from above; from the holy watchers was their beginning and primary foundation. Evil spirits they shall be upon earth, and ** the spirits of the wicked they shall be called.** The habitation of the spirits of heaven shall be in heaven; but upon earth shall be the habitation of terrestrial spirits, who are born on earth. The spirits of the giants shall be like clouds, which shall oppress, corrupt, fall, content, and bruise upon earth. They shall cause lamentation. No food shall they eat; they shall be thirsty; they shall be concealed, and shall rise up against the sons of men, and against women; for they come forth during the days of slaughter and destruction.”
Here then were the most likely opinions concerning demons among the first-century Jewish people. The demons that possessed and tormented men were either thought to be the disembodied spirits of dead men, or the spirits of the giant offspring conceived by the 200 rebel angels which (according to the Book of Enoch) left their stations in heaven to copulate with women. In either case it appears that “demons” were thought to possess the bodies of men and women because they were “disembodied spirits,” and thus desired to once again take up residence in bodies within which they could dwell (even if only temporarily).