Why was it Recorded that
Mary Magdalene Had Seven Demons
Cast-Out of Her?
By Jonathan Mitchell
The past condition of Mary Magdalene, as having had seven demons, is only mentioned as an aside in the Gospels of Mark and Luke. Neither document gives any details, other than they "went out of her" (Luke), or, "were cast out of her" (Mark). The context of Luke offers a hint that this was simply a healing, but of what, we are not told. In Lu. 8, Mary heads a list of women who were supporters of Jesus and His apprentices:
2. as well as certain women who were ones having been treated, cured or restored from bad attitudes (worthless and misery-gushed breath-effects; malicious spirits) and weaknesses (or: illnesses): Mary, the one normally being called Magdalene - from whom seven demons (a Hellenistic worldview, concept and term: = animistic influences; or: = a complete condition of mental derangement, or of emotional and psychological distortion) had gone out (had departed),
3. then Joanna, wife of Chuza, Herod's man-in-charge (or: manager; steward; financial secretary), and Susanna, as well as many different women, who continued dispensing, and providing attending and supportive service to them [i.e., to Jesus and His comrades; other MSS: to Him] - from out of their personal funds, possessions and resources.
The context of the "seven demons" is that of "certain women who were ones having been treated, cured or restored from bad attitudes (worthless and misery-gushed breath-effects; malicious spirits) and weaknesses (or: illnesses)." It is noteworthy that Luke did not say that these were "cast out," but simply states that they "had gone out, or departed." Can we infer that this simple remark about her deliverance was a reference to her being completely healed (suggested by the common symbol of the #7), as my paraphrase suggests? Take note that Luke seems to equate the first century concept of a "demon" with a "malicious spirit (pneuma)" - as contrasted to a holy spirit - or a "bad attitude," or a "worthless and misery-gushed breath-effect," all of which also applied to the women of vs. 3.
As background for the statement about Mary, let us observe that the Hebrew text of the OT presents a different world view for Israel than what later evolved during the period of Exile, under the influence of Persian Zoroastrianism, and then later, under the spread of the Hellenistic culture (with its varieties of gods) and the mystery religions of Egypt (the cult of Isis was widespread during the intertestamental period). But in the Hebrew Bible, there were no demons, and Israel's world view was that God was in control of everything. For example, we read in Amos 3:6b,
"Will there be evil (ra - the main Heb. word for "evil") in a city, and Yahweh has not done it?"Even during the time of the translating of the Hebrew Bible into Greek (3rd cent. BC, the LXX) we find an illuminating statement in Isa. 65:3,
"This people [is] the one constantly provoking (repeatedly irritating) Me through everything (or: continually) - in My very presence! (or: in the thing or place that is opposite to Me; in union with that which is in place of Me; or: in My sight!) They are repeatedly sacrificing (keep on making offerings) in the gardens, and constantly burn incense upon the bricks, to and for the demons (Hellenistic term and concept for assumed animistic influences) - which things DO NOT exist!" (LXX, JM)
Most scholars in our day interpret the first century phrase, "casting out demons," as a description of healing someone. A NT example is found in Mat. 9:
32. So in the midst of their going out (leaving) - look and consider this! - some people brought to Him a person constantly affected by a demon (= a spiritual, or psychological, inner influence) with the result that he was unable to speak (was mute).
33. And then, upon the demon being thrown out, the 'mute person' spoke! And the crowds were amazed and filled with wonder, one after another saying, "Never was it thus seen (or: was it shown in light to be made visible in this way) within Israel!"
Then, in Mat. 17:
15. "O Lord (Master), mercy (perform mercy on, or express mercy in) my son, because he continues being moon-struck (= a lunatic; perhaps = an epileptic) and habitually has it badly (= has an ugly time being ill). You see, many times he has the habit of falling into the fire, and often into the water.
16. "So I brought him to Your disciples (students; apprentices), and yet they had no power (were unable) to cure or heal him" ....
18. Then Jesus dispensed further value and honor to him ([i.e., the boy]; or: Jesus spoke respectful admonition to it [i.e., the demon]), and "the demon" went out and away from him. And so the boy was cured and healed from that hour."
Mark 7:25 records the woman whose young daughter "continued having an unclean SPIRIT." Mark tells us, in vs. 26, that she asked Jesus to "cast out (expel) the DEMON."
Jesus, responding to her persistence, using the same term, said,
"The demon (= spiritual influence) has gone forth from out of the midst of your daughter" (vs. 29).
As one more example of the seemingly synonymous terms used to refer to unseen influences, let us read Lu. 4:
33. Further, in - and as a part of - the synagogue there was a man (or: person) constantly having and holding a breath-effect (SPIRIT; attitude) of an unclean DEMON (Hellenistic concept and term: = a culturally unpruned animistic influence), and he uttered up (or: cried out) with a loud voice,
[comment: it has been assumed that when saying "us" this person was referring to the animistic influence; but was he perhaps referring to the Jewish culture or religion, of which he was a part, expressing their attitude? Was his last statement recognition, or sarcasm? Cf Acts 16:16-18]
35. So Jesus gave a respectful directive (or: spoke a value-based command) to it, saying, "Be at once muzzled (= Be quiet, or, silent) and go (or: come) out - away from him." Then, after pitching (or: convulsing) him into [their] midst, the DEMON (= animistic influence) went out - away from him - [in] nothing hurting or harming him.
36. And so there came to be amazement (wonder, astonishment or bewilderment) upon everyone, and they began conversing together, repeatedly saying to one another, "What word (or: message; idea; information) [is] this? - that in authority and power (or: in union with privilege, or, prerogative, along with inherent ability and means of influence) He is now giving orders to the unclean breath-effects (impure SPIRITS or attitudes), and they proceed coming (or: going) out!"
As another illustration of deliverance from "demons" is the famous incident of the man who was convinced that he was a "legion." We find this story in Mk. 5:
6. So upon catching sight of and perceiving Jesus from a distance (or: from far away), he runs (or: rushed forward) and does (or: did) Him reverence, homage and worship by kissing toward Him, bowing down and prostrating himself. [cf Lu. 8:28]
7. Then crying out in a loud voice, he is saying, "What [is there] for me, even by You (or: What [is] in me, and in You; What [am] I, even to You), Jesus, Son of the Most High God? I continue adjuring You (I am now solemnly appealing to You as with an oath; or: I proceed to put You under oath) [to; by] God: may You not distress me or give me pain by examining me or putting me to the test with the touchstone [the lapis Lydius which was applied to metals, especially gold, to test purity or quality]!"
8. - for He had been saying to it, "You [note: singular] come (or: go) forth from out of the midst of the man, unclean spirit (or: culturally-unpruned attitude; impure breath-effect)." -
9. And so He was asking him [i.e., the man: the pronoun is masculine], "What [is] your name (or: designation; reputation; distinguishing authorization)?" And he then says to Him, "My designation (name; reputation) is a legion, because we are (we exist being) many."
10. And he kept on entreating Him, asking Him to be a paraclete (calling Him to his side for aid, assistance and comfort), many [times], so that He would (or: should) not at once send it [other MSS: them] away, outside of the country (rural area; region; territory; field; literally: space between two limits)....
Skipping the details of what ensued, observe what the townsfolk saw when they came out to see what had happened:
"And they are progressively (or: one after another) coming toward Jesus, and continue intently looking at the "demoniac" (the one that [had been] constantly affected or tormented by an animistic influence, or "demons") - the one that had been having (holding; possessing) "the legion" - now continuing sitting clothed and being continuously sensible, orderly and cooperative (SANE and of sound MIND)" (vs. 15).
From these examples, our conclusion is that, in the cultural mindset of first century Palestine, illness or psychological disorders were caused by demons, or spirits. In Acts 10:38, Peter offers a generalized synopsis of the earthly ministry of Jesus:
"Jesus, the One from Nazareth - even as how God anointed Him with [a/the] set-apart Breath-effect (or: Holy Spirit; Sacred Attitude) even for, and with, inherent Power and Ability (or: means of influence; faculties, capabilities and potentialities) - Who went throughout repeatedly doing works bringing goodness, ease and well-being, as well as constantly healing all the folks being continuously held down under power (tyrannized and oppressed) by the one that thrusts things through folks (that accuser, slanderer, and adversary)... because God was with Him."
John Gavazzoni has shared that it was this verse which convinced him that what the NT refers to as "demons" or "evil spirits" are, in fact, "manifestations of illnesses, whether mental, emotional or physical," and thus, healing is what is needed.
Since the concept of a "demon" was a late-comer to the religion of Israel, we will for now dismiss that particular concept and turn to the idea and perception of "spirits," which has a much longer history. The Greek word for "spirit" is pneuma, with the meaning from the elements of this term being "breath-effect," and could also mean, "wind." The Hebrew term, ruach, has the same meaning.
Jesus offers us a good Biblical view of the term, "spirit," in Jn. 6:63,
"The Spirit (or: Breath-effect; or: spirit; Breath; Attitude) is (or: continues being) the One continuously creating Life (or: repeatedly making alive; habitually forming life). The flesh (= the non-spiritual, natural realm) continues being of no help or benefit to anything (furthers or augments not one thing). The declarations (gush-effects; spoken words; sayings; results of the Flow) which I, Myself, have spoken to you folks are (or: continue to be) Spirit (or: spirit; Breath-effect; attitude) and they are (or: continue being) Life."
So, with this in mind, consider what Paul said was "the Fruit of the Spirit," in Gal. 5:22-23,
"Now the Spirit's Fruit (or: So the fruit from the Spirit; But the fruit which is Breath-effect; Yet the fruit of the Attitude) is: Love (unrestricted, self-giving acceptance; the drive to overcome existential separation; etc.), Joy, Peace (a Joining; binding together; [Jn. 14:27]) Length of Time before a stirring of emotion (slowness of rushing forward; long-enduring; patience; putting anger far away), useful Kindness (actionable empathy - Caletha Ellis), Goodness ([cf Eph. 5:9; virtuousness; [2 Thes. 1:11b]), Faith (or: faithfulness; trust; loyalty; reliability; allegiance; fidelity), gentle Friendliness (absence of ego dominance; mildness), inner Strength (self-control; [1 Cor. 9:25])."
These aspects of the Fruit are "words" which we attach to all these inner qualities and experiences. It is the same as what Jesus said about His words, in Jn. 6:63, above. Words begin as thoughts, ideas, and other aspects of the mind, or heart (the core of our being). If the thoughts and words are negative, they distort (or demonize - Paul Tillich) the person from being in God's likeness, and from bearing His image. Bad thinking can result in "the works of the flesh" (Gal. 5:19-21). In that passage we can count at least fifteen "demons." We suggest that a person who constantly thinks lustful thoughts will develop a "spirit of lust." The person who by habit gives vent to anger or rage will come to be controlled by a spirit of anger or rage that he or she has nurtured or grown within their habitual thinking or moods. The media of our day promotes "legions" of demonic thinking and imagining. John Gavazzoni suggests that people often simply "become individual, concentrated versions of the general, cultural climate."
Hate is an expression of a spirit of hate, just as Love is the expression of the Spirit which is Love. Mind control, groomed paradigms, and propaganda have long been used as weapons to control populations and steer cultures. Religion has done the same thing.
So let us consider something recorded in 2 Kings 22, where the prophet Micaiah gives a visionary picture:
"Yahweh said, 'Who shall entice Ahab, so that he may march up and fall at Ramoth-gilead?' Now this one said thus, and another was saying thus. Then a spirit came forth, stood before Yahweh and said, 'I myself shall entice him.' Yahweh asked him, 'By what means?' He replied, 'I shall go forth, and I will become a false spirit in the mouth of all his prophets.' Then He said, 'You shall entice, and moreover you shall prevail. Go forth and do so.' And now behold, Yahweh has bestowed a false spirit into the mouth of all these prophets, for Yahweh Himself has decreed evil concerning you" (vss. 20-23, Concordant Version).You can read the context of the story; our point is to show the OT view of God's interaction with
Israel's history, even to bring havoc or destruction, via His use of "spirits." The Book of Job offers another example (but the Adversary, in the Prologue of Job, is not the personification, "Satan," which developed in later Judaism). In the NT, Paul used language that echoes the Prologue in Job,
"And now, in the excess of the unveilings (or: with the transcendence of the revelations; by the extraordinary amount and surpassing nature of the disclosures), through this [situation] and for this reason - so that I could not be progressively exalted (or: would not continue being overly lifted up [in myself or by others]) - something with [its] point in [my] flesh is given in me (or: an impaling-stake for the human nature was given for me; or: a thorn to the natural realm, and a splinter by alienated humanity, was assigned to me): an agent of, and from, an adversary (or: an opponent, an adversarial person, with a message), to the end that he could (or: should; would) repeatedly beat me in the face (or: slap me on the ear) with his fist.
[comment: this personification of the irritation may well be metaphorical and may refer to his social or cultural-religious situation; cf 2 Cor. 11:14, 22]
I called the Lord [Christ or Yahweh] alongside for relief, ease and comfort, and entreated [Him] three times over (or: about) this, so that he would (or: it should) at once stand away, and thus withdraw (or: keep away; stand off; apostasize) from me, and yet He has said to me - and His declaration stands,'My Grace is continuously sufficiently defending, in you'" (2 Cor. 12:7-9a)
But, returning to Mary, why do the evangelists record her as having had SEVEN demons (spirit-influences)? Was it to show how Christ can heal and cleanse to the uttermost? Did she represent the fullness of the "works of the flesh"? We see the complete contrast to this in one of the descriptions of the Risen Christ (Rev. 3:1) and in the visions before God's throne, in Rev. 4:5, and as part of the reigning Lamb, in 5:6, all of which speak of "the SEVEN Spirits of God." Does this, perhaps, imply that human beings must first be divested of the completeness of distorted flesh in order to be invested with the fullness of God (Eph. 3:19)?
By the way, it is an erroneous tradition about Mary Magdalene that she had been a prostitute. There is no Scriptural evidence for this. The idea was invented by Pope Gregory 1, in AD 591. Other traditions about her gave rise to the creation of the Gnostic "Gospel of Mary," where she is portrayed as a spiritual leader, in her day. Gnostic views were in both Second Temple Judaism and early Christianity, in a variety of forms, and were first mixed among the early covenant communities, but were eventually becoming declared as heretical by the leadership of what would develop into "orthodox" Christianity.
Jonathan
Return To Jonathan Mitchell's Page