READING • MATTHEW 8:14–34
Read the Bible’s words in their context
The King James Version uses words such as “devils”, “devil” and “Satan” in different ways. They do not all translate the same original word. This lesson examines demon language and the word “Satan”; Lesson 30 considers “the devil” and sin in more detail.
Different words are involved
The older English of the King James Version can make this subject seem more confusing than it is. In passages about people who were “possessed with devils”, the underlying Greek commonly uses the demon word-group. Elsewhere “the devil” usually translates the Greek word diabolos, meaning a slanderer or accuser. “Satan” comes from a word meaning an adversary or opponent.
KJV EXPRESSION
UNDERLYING WORD
BASIC IDEA
“devil(s)” in demon passages
Greek daimonion / related forms
A demon; modern translations normally use “demon(s)”.
“the devil”
Greek diabolos
Slanderer, accuser; considered more fully in Lesson 30.
“Satan”
Hebrew satan / Greek satanas
Adversary, opponent.
“evil spirit”
A separate biblical expression
Not simply another translation of daimonion.
Jesus, demons and sickness
The Gospels describe Jesus healing people with many kinds of affliction. Some are described as sick; others are described in the language of demon possession. Christadelphians understand this demon language as a way of describing real human affliction, not as evidence that independent supernatural evil beings were living inside people.
“When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick: That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.”
Matthew 8:16–17 • King James Version
Matthew deliberately brings the casting out of spirits and the healing of sickness together, and then relates both to Isaiah’s words about “our infirmities” and “our sicknesses”. This is an important reason for the Christadelphian understanding of these passages.
The account of the Gadarene sufferers
Later in the same chapter, Matthew records the healing of two men described as “possessed with devils” (Matthew 8:28–34). The language is vivid, but the central fact is unmistakable: Jesus had authority to restore people whom others could not help. The reality of the healing does not require us to believe in supernatural demons opposed to God.
Demons and false worship
The Bible also uses demon language in connection with the false gods and idolatry of the nations. Psalm 106 first says that Israel served the nations’ idols, and then describes the terrible sacrifices associated with that false worship.
“And they served their idols: which were a snare unto them. Yea, they sacrificed their sons and their daughters unto devils.”
Psalm 106:36–37 • King James Version
The Hebrew word translated “devils” in verse 37 is not the Greek word used in the New Testament, but the context clearly connects the language with idolatrous worship. The false gods were not rivals equal to the true God; Israel was being condemned for turning from the LORD to the worship of idols.
Paul uses similar language
Paul makes a similar point in 1 Corinthians 10. He first asks what an idol really is, and elsewhere in the same letter says that “an idol is nothing in the world” (1 Corinthians 8:4). Yet he warns believers not to take part in pagan sacrificial worship:
“But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.”
1 Corinthians 10:20 • King James Version
The Christadelphian conclusion
Scripture condemns demon worship and idolatry without requiring us to believe that pagan gods are real supernatural powers competing with God. There is one God, and false worship must be rejected.
What does “Satan” mean?
The Hebrew word satan means an adversary or opponent. The English Bible sometimes translates it simply as “adversary”, which helps us see how the word is used.
PASSAGE
WHO IS THE ADVERSARY?
1 Kings 11:14
Hadad the Edomite was raised up as an adversary against Solomon.
1 Kings 11:23,25
Rezon became another adversary to Solomon and Israel.
Numbers 22:22
The angel of the LORD stood in Balaam’s way “for an adversary against him”.
Matthew 16:23
Jesus called Peter “Satan” when Peter opposed the path God had appointed for him.
These examples show that the word itself does not name one particular supernatural evil being. It describes opposition. The identity and moral character of the adversary must be discovered from the context.
An angel can be an adversary
Numbers 22 is especially important. Balaam went on his journey, and the angel of the LORD stood in the way “for an adversary against him”. The angel was doing God’s will. In Hebrew, the same word often rendered “Satan” is being used here of God’s faithful angel.
“And God’s anger was kindled because he went: and the angel of the LORD stood in the way for an adversary against him.”
Numbers 22:22 • King James Version
An adversary, therefore, may be acting wrongly or rightly. The word tells us that someone is opposing another; the passage tells us why.
Peter became an adversary to Jesus
When Jesus explained that he must go to Jerusalem, suffer and be killed, Peter tried to turn him away from that path. Jesus answered him very strongly:
“Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.”
Matthew 16:23 • King James Version
Peter was not transformed into a supernatural being. He had become an adversary because, at that moment, his human thinking opposed the purpose of God. This is a clear example of “Satan” being used according to its meaning: an opponent.
Ananias and the responsibility of the heart
Acts 5 describes the sin of Ananias. Peter first asks, “why hath Satan filled thine heart to lie to the Holy Ghost?” and then asks, “why hast thou conceived this thing in thine heart?” (Acts 5:3–4).
A Christadelphian reading
Christadelphians understand the two statements together: Ananias was responsible for the deceit conceived in his own heart. “Satan” describes the opposition of sinful thinking to God; the passage does not excuse Ananias by transferring responsibility to an external supernatural tempter.
Where does temptation come from?
This way of reading “Satan” agrees with the Bible’s repeated emphasis on personal responsibility. James says that a person is tempted when he is “drawn away of his own lust, and enticed” (James 1:14). The next lesson will look more closely at the biblical language of “the devil” and the power of sin.
Who was “Lucifer”?
Isaiah 14:12 is often quoted as though “Lucifer” were the personal name of a supernatural fallen angel. But the chapter itself tells us who is being addressed. Verse 4 introduces a proverb or taunt “against the king of Babylon”. The language then describes the spectacular fall of a proud ruler.
“How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations!”
Isaiah 14:12 • King James Version
The poetic language of falling from heaven describes the collapse of exalted power. Verse 16 reinforces the human setting when observers ask, “Is this the man that made the earth to tremble, that did shake kingdoms?” Christadelphians therefore understand Isaiah 14 as a prophecy against the king of Babylon, not a history of a rebel angel.
What about the “king of Tyrus”?
Ezekiel 28 also contains elevated poetic language: Eden, precious stones, a cherub and the holy mountain of God. These verses are sometimes applied to a supernatural devil. But the passage itself introduces the lamentation as being “upon the king of Tyrus” (Tyre).
“Son of man, take up a lamentation upon the king of Tyrus, and say unto him, Thus saith the Lord GOD.”
Ezekiel 28:12 • King James Version
The Christadelphian understanding is that Ezekiel is using rich figurative language to describe the privileged position and subsequent corruption of a human ruler. The immediate subject identified by the prophet is the king of Tyre.
Read the context, not an isolated phrase
A useful Bible-study principle
Words such as “heaven”, “cherub”, “Eden”, “Lucifer” and “Satan” can sound dramatic when lifted out of their setting. Always read the whole chapter and identify who is being addressed, what event is being described and whether the language is literal, poetic or symbolic.
No rival power to God
The Bible consistently presents the LORD as supreme. Human rulers may become proud, false religions may oppose the truth, and sinful desires may oppose God in our hearts; but Scripture does not present God as sharing the universe with an independent evil power equal to Him.
What happened in Eden?
Genesis 3 records a serpent speaking to Eve and contradicting God’s command. Eve listened, desired the forbidden fruit and ate; Adam also ate. When God questioned them, Adam blamed the woman and Eve blamed the serpent.
“The woman whom thou gavest to be with me, she gave me of the tree, and I did eat.”
Genesis 3:12 • King James Version
“The serpent beguiled me, and I did eat.”
Genesis 3:13 • King James Version
Genesis places responsibility on Adam and Eve for their disobedience. The chapter does not introduce a supernatural Satan as another character behind the serpent. The serpent provided the temptation, but Adam and Eve chose to disobey.
The Bible elsewhere records another animal speaking when the LORD opened the mouth of Balaam’s ass (Numbers 22:28). The important point in Eden is not speculation about how the serpent spoke, but the human response to God’s command.
The lesson for us
Human beings naturally prefer to put the blame somewhere else. Scripture instead calls us to recognise our own responsibility. Sin begins when God’s word is doubted, desire is allowed to rule, and we choose our own way rather than His.
Understanding “demon” and “Satan” language in its biblical context helps us focus on the real problem: false worship, human opposition to God, and the sinful desires that arise within us. The next lesson develops this further by considering “the devil and sin”.
SUMMARY
1
The KJV uses different words.
“Devils” in demon passages, “the devil” and “Satan” do not all translate the same original term.
2
Demon language is associated with affliction and false worship.
Christadelphians do not understand biblical demons as independent supernatural evil beings.
3
“Satan” means adversary or opponent.
The word can describe human opponents and, in Numbers 22, even an obedient angel standing against Balaam.
4
Isaiah 14 and Ezekiel 28 have human rulers in view.
Their poetic language concerns the king of Babylon and the king of Tyre in their immediate contexts.
5
Genesis makes Adam and Eve responsible for their sin.
The account describes the serpent and human disobedience; it does not introduce a supernatural Satan behind the event.
Chapters to read
Matthew 16:21–28 • Numbers 22 • Isaiah 14 • Ezekiel 28
LEARN BY HEART • MATTHEW 8:16–17
“When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick: That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.”
Matthew 8:16–17 • King James Version
Christadelphian Bible Mission • Box CBM, 404 Shaftmoor Lane, Birmingham B28 8SZ, England
CHRISTADELPHIAN BIBLE MISSION • 5
CHRISTADELPHIAN BIBLE MISSION • 1