Truth Magazine

By Jerry C. Ray

1. In the last article was begun a contrast between Biblical demonology and the concepts of uninspired men. We noticed the silence of the New Testament regarding the origin, nature, characteristics or habits of demons as compared with the wild ideas of that age.

The Contrast

2. In the New Testament the demon is an ethically evil being. Contemporary Jewish and Gentile writings pictured demons as “mischievous fairies” with no particular allegiance to, nor connection with Satan and his forces of evil. In the New Testament demons are of the kingdom of Satan, and Christ’s power is shown to extend over these evil spirits.

3. New Testament demonology differs from all others in its negation of the power of magic rites to deliver the afflicted from his affliction. Many ancient Babylonian incantations have been discovered. Likewise among the Jews was found the idea of expulsion of demons by magic and magical rites.Jewish Magic

The Jews were strictly forbidden to practice magic, but by the traditions of the Jews it had been declared lawful to practice magic, under certain circumstances, even on the Sabbath. Egypt was regarded as the home of magic. “In connection with this, it deserves notice that the Talmud ascribes the miracles of Jesus to magic, which he had learned during His stay in Egypt, having taken care, when He left, to insert under His skin its rules and formulas, since every traveler, on quitting the country was searched, lest he should take to other lands the mysteries of magic.” (Edersheim, Life and Times of Jesus the Messiah, II, p. 772.) It should be noticed that the Jews did not deny the miracles of the early church, but simply attributed their source to magic.

The Jews had six classes of magicians. (1) The conjuror of the dead, who evoked a voice from under the armpit, or from other members of the dead body, the arms or other members being struck together to elicit the sound. Necromancy might be practiced in two ways. The dead might be called by a method in which the feet would appear upwards. This must not be practiced on the Sabbath. The second method: by means of magic, a skull might be made to answer. This could be practiced on the Sabbath. Or a demon might be called up to speak by means of incense. (2) Yideoni uttered oracles by putting a certain bone into their mouth. (3) Then there were the serpent charmers. (4) The Meonen could indicate the days or hours, which were lucky. (5) The “searcher after the dead” remained fasting on graves in order to communicate with an unclean spirit. (6) The Menachesh knew what omens were lucky and what unlucky.

Many, varied, and ridiculous were the magical formulas, cures, incantations and methods of exorcism. We reproduce a few as illustrative of their general nature: They are taken from Edersheim’s Life and Times of Jesus the Messiah, II, p. 775. “To ward off any danger from drinking water on a Wednesday or Sabbath-Evening, when evil spirits may rest on it, it is advised either to repeat a passage of Scripture in which the word Qol (‘Voice’) occurs seven times (Psa. 29:3-9), or else to say this: ‘Lul, Shaphan, Anigron, Anirdaphin–between the stars I sit, betwixt the lean and the fat I walk!’

“Here is an incantation against boils: ‘Bas, Baziyah, Mas, Masiya, Kas, Kasiyah, Sharlai and Amarlai–ye Angels that come from the land of Sodom to heal painful boils! Let the colour not become more red, let it not farther spread, let its seed be absorbed in the belly. As a mule does not propagate itself, so let not this evil propagate itself in the body of M. the son of M.”‘

In the apocryphal book of Tobit, chapter 8, verses 1-3, we have a legend of exorcism by means of fumigation: ” When they had finished eating, they escorted Tobias in to her. As he went he remembered the words of Raphael, and he took the live ashes of incense and put the heart and liver of the fish upon them and made a smoke. And when the demon smelled the odor he fled to the remotest parts of Egypt, and the angel bound him.”

This same superstition is found among the seven sons of Sceva mentioned in Acts l9, who thought that Paul’s “magic words” were adjuration in the name of Jesus. But these men learned a lesson the hard way. See Acts 19: 13-16.

Now, notice the contract in New Testament demonology. “While the New Testament furnishes no data by which to learn the views of Jesus or of the evangelists regarding the exact character of the phenomenon, it furnishes the fullest details as to the manner in which the demonized were set free. This was always the same. It consisted neither in magical means nor formulas pf exorcism, but always in the Word of Power which Jesus spake, or entrusted to His disciples, and which the demons always obeyed. There is here not only difference, but contrariety in comparison with the current Jewish notions, and it leads to the conclusion that there was the same contrast in His views, as in His treatment of the ‘demonised.”‘ (Edersheim, Life and Times of Jesus the Messiah, I, p. 482.)

4. In the New Testament the range of activities attributed to demons is greatly restricted. In the Babylonian writings demons are said to be lurking everywhere, watching for their prey. This same exuberance is found in the non-canonical writings of the Jews. The writings attribute “all kinds of ills of mind and body to innumerable, swarming hosts of demons lying wait for men and besieging them with attacks and ills of all descriptions. Of this affluence of morbid fancy there is no hint in the New Testament.” (Sweet op. cit., p. 629.)

From this summary study the contrast is so abundantly evident that no serious charge of similarity between the New Testament demonology and that of uninspired literature could be entertained by anyone. To the contrary there is a great gulf between the sane and subdued doctrine of demonology as found in the Bible and the absurd superstitions that have flowed from the prolific imaginations of countless uninspired men.

In the next article we shall study more specifically what the New Testament says about demonology.

Next Article of this Series

Truth Magazine VI: 8, pp. 6-7
May 1962

By Donald P. Ames

With the present day expressions taking hold and often repeated with little or no thought, it does us good to occasionally pause and give consideration to certain expressions that have been adopted and put into frequent usage. Some of these expressions may be in correct accord with the word of God, others are quite out of harmony. It is the latter that we need to shun, to give way to expressions and wording that is in accord with Bible usage.

One such expression that has been widely adopted is found in the first epistle by Paul to the Corinthians, 11:27. He here says: “Wherefore whosoever shall eat this bread and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.” (KJV.) From this passage, many today will offer the prayer that we might be “worthy” to partake of the bread and fruit of the vine. However, such is not the teaching of this particular passage.

If the Lord were to make one’s being “worthy” an essential feature in partaking of the Lord’s Supper, I fear many of us would fall under the above condemnation, as all have sinned (Rom. 3:23, I John 1:5-10), and are thus unworthy to partake of this blessed memorial. Being guilty of sin and limited judgments, who is man to determine within himself that he is worthy to partake of these memorials of the body and blood of our Lord.

However, as mentioned, this is not the teaching of this passage. The American Standard Version renders the correct meaning more clearly, translating it thusly: “Wherefore whosoever shall eat the bread or drink the cup of the Lord in an unworthy manner shall be guilty of the body and the blood of the Lord.” The word worthily (KJV) is an adverb, describing the manner in which the elements are partaken, and not the condition of the one partaking (adjective). All the Bible says about the condition of the one partaking is that the supper was designed for those “in the kingdom” (Matt. 27:39-44), and since the kingdom is the church, it would be those in the church– Christians.

But, then, the question is asked: Why the condemnation if the one is merely eating or drinking in an “improper fashion? ” Is not a memorial a memorial, regardless of how accepted? This question is not hard to answer if we will but place ourselves in the shoes of the New Testament disciples. The supper (as instituted by Christ) is a spiritual memorial with very special significance attached, as they recognized. It was a means of drawing them closer to the realization of the benefits obtained by the death of Christ on the cruel cross of Calvary. (I Cor. 10:14-17.) In partaking with a flippant attitude–not really concerned whether he bother with it or not, one was actually making a mockery of this sacred memorial–intentionally or otherwise. By so acting, he was; as guilty of mocking the death of Christ and his claims of deity, as were the Jews who mocked Him at the cross. (Matt. 27.) With this attitude, such a one stood condemned in the eyes of God.

Lacking the proper spiritual attitude, and thus obtaining nothing in the way of spiritual growth and renewed courage during this part of the worship (and more than likely, nothing during the rest either), is it any wonder Paul said, “For this cause many among you are weak and sickly and not a few asleep? ” (I Cor. 11:30.) With such an attitude, how could they worship God “in spirit and truth?” (John 4:24.) Thinking only of themselves, such was impossible. (I Cor. 11: 20.) If the spiritual value of this Supper be destroyed, so will be the individuals who, by their ungodly attitudes (lacking the proper attitude), have led to its downfall by their unconcern for its place in their lives. (vs. 27, 29.)

Let us indeed guard ourselves that we speak properly (I Pet. 4:11), as well as being sure our motives are also correct. Then can we indeed develop, as God desires.

Truth Magazine VI: 7, pp. 18-19
April 1962

By Leslie Diestelkamp

Just a few years ago many Christians and a great number of congregations were troubled with a bad disease, which I call “Collegeitis.” When considering qualifications of a preacher, the first and seemingly most important question was, “Did he graduate from one of the Christian colleges?”

Today I see signs of significant recovery from this illness. In recent months I have observed that many churches are now being assisted by a gospel preacher who was a factory worker, bookkeeper, school teacher, etc., a couple of years ago. It is also worthy of notice that most of those men are doing splendid work. Evidently many brethren have learned that there are just three real necessary qualities for a gospel preacher:

1. He must be a genuine Christian.

2. He must know his Bible.

3. And he must have the ability to speak effectively.

What is said herein must not be construed as a criticism of schools operated by brethren, nor should it discourage young men from attending such schools to further their education. Nevertheless such schooling must not be a determining factor regarding the quality of a preacher of the word.

Truth Magazine VI: 7, pp. 16-17
April 1962

By O. Fred Liggin, Jr.

“The harvest indeed is plenteous, but the laborers are few. Pray ye therefore the Lord of the harvest, that he send forth laborers into his harvest.” (Matthew 9:37-38.)

These words were spoken by Jesus Christ many years ago and are still very true today. The fields are “white unto harvest” but more laborers are needed. At present there are only five European evangelists here in Nyasaland. The reason more are needed is because Nyasaland has a land area of 36,000 square miles and a population of 3 million. Most of the roads are dirt and transportation is very difficult especially during the rainy season. The largest towns are Blantyre in the Southern Province and Lilongwe in the Central Province.

Here in the Northern Province land was given and a very nice “mission” station established in 1957. This station sits in the beautiful Henga Valley around a population of 33,000, in the Rumpi District. During the years 1957-1960 some __??__ persons obeyed the gospel. During 1961, 307 persons obeyed the gospel, 104 were restored, 6 new congregations established, four church buildings completed and 29,000 tracts printed. So far this year 8 have obeyed the gospel, 36 have been restored, 2 new congregations established and 8,000 tracts printed.

Brethren James Judd, Doyle Gilliam and Andrew Connelly and their families started this work. In November of 1960, brother Fred Liggin and family arrived here to replace the James Judds. The Leon Clymores came from Lusaka in October 1961, to assist in the work as brother Connelly returned home in November 1960. The Clymores will leave for home in October 1962, having completed four years in Africa.

The Lord has greatly blessed His work in this land. Many problems have been overcome and at present things are moving along nicely. The government has no restrictions on the preaching of the gospel and the distribution of tracts. We are free to travel to any village we desire and teach the people the word of God.

All of this is good, but, “How eager are the people here for the gospel?” One day I received a letter from a man wanting to know about Salvation. Before I could answer him he rode his bicycle 29 miles to the “mission” station to study. He was a Presbyterian elder, but upon hearing the truth accepted it. Now he is doing a splendid job in his village area. In December 1961, two young boys arrived at my house about 8:00 p. m. They had walked 60 miles to learn the truth. They are now teaching the gospel to their fellow men. One of these young men desires to go to school to better learn how to divide the word of truth. These are just two of the stories. We receive letters regularly from people wanting us to come and discuss the word with them. Yet we cannot go to all of the people because the workers are so few. We have only 5 African preachers on full support. These men are willing to travel from place to place carrying the gospel, but we lack the money to send them. Brethren, Nyasaland could be won for Christ but we need more help. Should you desire to help this work please send your contribution to me. My address is: O. F. Liggin, Jr., P. O. Rumpi, Nyasaland, Africa. We will also need a replacement here for Brother Clymore in October. If you are interested in this type of work please feel free to write to me and I will give you any helpful information you may want.

God bless all -of you in His own way. Please remember us and the work in your prayers.

Truth Magazine VI: 8, pp. 1
May 1962