Exorcism in Reformed Theological Context and Practice
Exorcism, in a biblical context, refers to the act of expelling evil spirits through various means, including conjuration, prayers, and ceremonies [1]. The practice was common among Jews, as evidenced in the New Testament (Matthew 12:27; Acts 19:13) [1]. Even before the New Testament era, David's harp playing was believed to temporarily alleviate the evil spirit troubling Saul (1 Samuel 16:23) [1].
In the New Testament, Jesus bestowed the power to cast out demons upon his apostles (Matthew 10:8) and the seventy disciples (Luke 10:17-19) [1]. This power was also exercised by believers after Christ's ascension, fulfilling his promise in Mark 16:17 (Acts 16:18) [1]. The book of Acts frequently records miracles, including the casting out of evil spirits, accompanying evangelism [5]. For instance, Philip cast out evil spirits in Samaria (Acts 8:7) [5].
During the "sceptical and therefore superstitious age" of the early church, professional exorcists were prevalent, including disreputable Jewish practitioners like Simon in Samaria and Elymas in Cyprus [2]. These individuals often claimed to expel demons by invoking the divine name [2].
While the New Testament clearly depicts exorcism as a practice within early Christianity, Reformed theology generally approaches the topic with caution, often emphasizing the spiritual authority of Christ and the sufficiency of his work. The focus tends to be on the broader spiritual warfare that believers engage in, rather than on specific rituals of exorcism.
Reformed thought, rooted in the Protestant Reformation, emphasizes the sovereignty of God and the completed work of Christ on the cross, which delivered believers from the power of sin and Satan [6]. John Gill, a Baptist/Reformed commentator, interprets repentance and conversion as turning from sin and acknowledging Christ, which leads to the blotting out or forgiveness of sins (Psalm 51:9) [3]. This emphasis on repentance and faith in Christ as the means of deliverance from spiritual bondage often takes precedence over ritualistic exorcism.
The Eastern Orthodox tradition, as seen in the homilies of John Chrysostom, also acknowledges the power of Christ over evil. Chrysostom's writings often highlight the transformative power of the Gospel and the conversion of individuals, even those considered unlikely, as evidence of God's work [7]. While not directly addressing exorcism rituals in the provided excerpts, the emphasis on spiritual transformation and the power of the divine word aligns with the broader Christian understanding of overcoming evil.
Methodist/Wesleyan theology, as exemplified by Adam Clarke, focuses on the insufficiency of legal sacrifices to take away sin and the sanctification of believers through Christ's will [4]. This perspective underscores the ultimate authority of Christ's sacrifice in dealing with sin and its consequences, which includes the power of evil.
Sources
- Smith's Bible Dictionary “Smith's Bible Dictionary: Exorcist — one who pretends to expel evil spirits by conjuration, prayers and ceremonies. Exorcism was frequently practiced among the Jews. (Matthew 12:27; Acts 19:13) David, by playing skillfully on a harp, procured the temporary departure of the evil spirit which troubled Saul. (1 Samuel 16:23) The power of casting out devils was bestowed by Christ while on earth upon the apostles, (Matthew 10:8) and the seventy disciples (Luke 10:17-19) and was, according to his promise, (Mark 16:17) exercised by believers after his ascension. (Acts 16:18)”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Exorcist — (Acts 19:13). "In that sceptical and therefore superstitious age professional exorcist abounded. Many of these professional exorcists were disreputable Jews, like Simon in Samaria and Elymas in Cyprus (8:9; 13:6)." Other references to exorcism as practised by the Jews are found in Matt. 12:27; Mark 9:38; Luke 9:49, 50. It would seem that it was an opinion among the Jews that miracles might be wrought by invoking the divine name. Thus also these "vagabond Jews" pretended that they could expel daemons. The power of casting out devils was conferred by Christ ”
- Acts (Baptist/Reformed) “John Gill on Acts 3:19: Repent ye therefore,.... The Ethiopic version adds, "and be baptized"; see Gill on Act 2:38, and be converted. The apostle's sense is, repent of the sin of crucifying Christ, which is what he had been charging them with, and turn unto him, and acknowledge him as the Messiah; receive his doctrines, and submit to his ordinances; externally reform in life and conversation, and bring forth fruits meet for repentance, such as will show it to be true and genuine: that your sins may be blotted out; or forgiven, see Psa 51:9. Not that repentance and reformation procure the ”
- Hebrews (Methodist/Wesleyan) “Adam Clarke on Hebrews 10 (introduction): The insufficiency of the legal sacrifices to take away sin, Heb 10:1-4. The purpose and will of God, as declared by the Psalmist, relative to the salvation of the world by the incarnation of Christ; and our sanctification through that will, Heb 10:5-10. Comparison between the priesthood of Christ and that of the Jews, Heb 10:11-14. The new covenant which God promised to make, and the blessings of it, Heb 10:15-17. The access which genuine believers have to the holiest by the blood of Jesus, Heb 10:18-20. Having a High Priest over the Church of God, we ”
- Acts (Protestant academic) “Tyndale House on Acts 8:7: 8:7 cast out . . . healed: Miracles often accompany evangelism in Acts (see study note on 3:1-11).”
- Romans (Baptist/Reformed) “John Gill on Romans 7:6: But now we are delivered from the law,.... From the ministration of it, by Moses; from it, as a covenant of works; from its rigorous exaction; from its curse and condemnation, all this by Christ; and from its being an irritating, provoking law to sin, through the corruption of nature, by the Spirit and grace of Christ; but not from obedience to it, as in the hands of Christ. The Vulgate Latin version, and some copies read, "from the law of death"; and the Ethiopic version renders it, "we are loosed from the law, and are delivered from the former doctrine"; the doctrine”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: the very fact, that such men as these were converted. What, say they, must be the teaching to be received by a wretched creature like this jailer? The doctrines were well matched with their first converts, tanner, purple-seller, eunuch,” etc. (So in the remarkable argument on this same subject in the Morale of Hom. vii. in 1 Cor. p. 62, E. “but it is objected: Those who were convinced by them were slaves, women, nurses, eunuchs:” whence it seems, as here, that the case of the eunuch, Acts viii . was made a reproach, as if he must needs be a person of”