What is exorcism?
Question 08071
Exorcism is a word that evokes strong reactions. For some, it conjures images from horror films and sensationalised media. For others, particularly in Pentecostal and charismatic traditions, it describes a regular feature of Christian ministry. For many in mainstream evangelical churches, it occupies an uncomfortable middle ground: something they believe happened in the New Testament but are unsure whether it continues today or how it should be understood. The biblical evidence deserves to be examined on its own terms, without the distortions of either Hollywood or charismatic excess.
Exorcism in the Ministry of Jesus
Jesus cast out demons as a regular feature of His public ministry. The Gospels record multiple specific instances: the man in the synagogue at Capernaum (Mark 1:23-26), the Gadarene demoniac (Mark 5:1-20), the Syrophoenician woman’s daughter (Mark 7:25-30), the boy with an unclean spirit (Mark 9:17-29), and numerous summary statements indicating that these were representative rather than exhaustive (Matthew 8:16; Mark 1:34, 39; Luke 4:41). Jesus interpreted His exorcisms as evidence that the Kingdom of God had arrived: “If it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you” (Matthew 12:28).
Several characteristics of Jesus’ exorcisms are noteworthy. His authority was absolute and immediate. He required no rituals, no incantations, no prolonged struggle. He spoke with a word and was obeyed. He silenced demons rather than engaging them in conversation (Mark 1:25, 34). He was never at risk, never uncertain of the outcome, and never required assistance. His authority over the demonic realm was a direct expression of His divine identity and His role as the one who had come to destroy the works of the devil (1 John 3:8).
Exorcism in the Apostolic Church
Jesus delegated authority over unclean spirits to His disciples (Matthew 10:1; Mark 6:7; Luke 10:17). The apostolic church continued to exercise this authority, with specific instances recorded in Acts: Philip in Samaria (Acts 8:7), Paul with the slave girl at Philippi (Acts 16:18), and the general ministry of Paul at Ephesus where “God was doing extraordinary miracles by the hands of Paul” (Acts 19:11-12). The episode of the seven sons of Sceva (Acts 19:13-16) provides a sobering counterpoint: those who attempted to use Jesus’ name as a formula without genuine faith and relationship with Christ were overpowered by the demon. The authority to cast out demons is not a technique that can be learned and applied mechanically. It is an expression of genuine spiritual authority rooted in a living relationship with Jesus Christ.
Does Exorcism Continue Today?
Scripture does not contain a statement that the ministry of casting out demons has ceased. The cessationist argument, applied strictly, would need to demonstrate from the text itself that this particular manifestation of spiritual authority was intended only for the apostolic era, and no such demonstration can be made convincingly. Demonic possession is presented in Scripture as a real phenomenon that exists because Satan and his agents are active in the world, and neither Satan’s activity nor human susceptibility to it ended with the apostolic period.
At the same time, the New Testament Epistles, which provide the most direct instruction for the ongoing life of the church, do not establish exorcism as a church office, a regular ministry function, or a practice for which believers are given procedural instructions. The emphasis shifts decisively from casting out demons to the believer’s own spiritual warfare: putting on the armour of God (Ephesians 6:10-18), resisting the devil (James 4:7), and being watchful against his schemes (1 Peter 5:8). This shift does not mean exorcism is impossible or illegitimate. It means the New Testament expects it to be exceptional rather than routine.
Principles for Discernment
When genuine demonic possession is present, and it does still occur, particularly in contexts where people have been deeply involved in occult practice, in regions where the gospel is penetrating for the first time, or in situations where an individual has deliberately opened themselves to demonic influence, the response should be characterised by several things.
Certainty is essential. The person dealing with the situation must have genuine confidence, grounded in discernment and evidence, that they are dealing with demonic activity rather than mental illness, trauma, or some other condition that requires a different kind of help. Misdiagnosis in this area is pastorally devastating. Treating a person with schizophrenia as demon-possessed, or a person experiencing a dissociative episode as requiring exorcism, causes real harm and brings the ministry of the church into disrepute.
Authority must be exercised in Jesus’ name and from a life of genuine submission to Him. The sons of Sceva demonstrate what happens when the name of Jesus is used as a formula without the relationship that gives it meaning. The person involved should be spiritually mature, prayerful, and ideally not acting alone. Humility is non-negotiable. This is not a platform for dramatic display or personal reputation.
The goal must always be the person’s salvation and ongoing discipleship, not the dramatic event of the demon’s departure. Jesus’ warning about the empty house (Matthew 12:43-45) applies with full force. A person delivered from demonic possession who does not come to genuine faith in Christ is in greater danger than before. Exorcism without the gospel is spiritually irresponsible.
So, now what?
Exorcism is a biblical reality, not a relic of a superstitious age. The demonic realm is real, possession is a genuine phenomenon, and there are situations in which direct spiritual intervention in Jesus’ name is both appropriate and necessary. But it is not a routine ministry function, not a spectacle for public consumption, and not a substitute for the ordinary means of grace: the Word, prayer, the fellowship of the church, and the ongoing work of the Holy Spirit in sanctification. Where genuine demonic possession is encountered, it should be met with prayer, spiritual authority exercised humbly in Christ’s name, and an absolute commitment to the person’s conversion and discipleship. Where it is not genuinely present, the far greater danger lies in misdiagnosing human suffering as demonic and offering spiritual theatre where compassionate care is what is actually needed.
“If it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you.” Matthew 12:28