Ways Demons Attack Your Health: Using Spiritual Authority to Reclaim Your Healing

Many health challenges Christians face often stem from inadvertently creating opportunities — entry points — for the devil to infiltrate their lives.

And in a study of the gospels, there’s another reason that must be considered, as it is evident that numerous individuals whom Jesus healed were tormented at the core of their illnesses by demonic forces.

The gospels of Matthew, Mark, and Luke share a remarkable similarity in the communicating of events in the ministry of Jesus.

I can’t cover them all, but there are more than 25 instances that I plan to cover in-depth in an upcoming book on the healings, miracles, and deliverances that occurred under the ministry of Jesus. The insights are remarkable that each of these gospel writers share on this important subject of physical and mental health challenges linked to demonic forces.

In the following sections, I will share an instance of sickness connected to demonic activity — and the deliverance and healing that ensued under Jesus’ ministry — from Matthew, Mark, and Luke.

An Instance of Sickness Connected to Demonic Activity in The Book of Matthew

And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people. And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatick, and those that had the palsy; and he healed them (Matthew 4:23-24).

The word “healing” and “healed” in this passage are translated from a form of the Greek word therapeuo, which means to heal, and it is where we also derive the English word “therapy.” When therapeuo is used to describe Jesus’ healing work — and it is used often — it pictures divine power that takes hold through the cooperative actions of the individual receiving it in much the same way a physical therapist provides guidance and exercises for a patient, but the ultimate progress depends on the patient’s participation and adherence to the therapist’s instruction.

For instance, when Jesus instructed the sick to “stretch forth a hand” or told the lame to “pick up a bed,” He was essentially inviting them to activate this healing power through their cooperation. This word “healed” — again, derived from the Greek word therapeuo — reveals that Jesus’ approach wasn’t simply to touch and move on; rather, He engaged people in the process, encouraging them to take steps of faith, thereby unlocking the power of God to take hold in their bodies.

This teaches us the crucial lesson that if Jesus embraced this interactive approach to healing, we should strive to do the same. Instead of offering a fleeting prayer and moving to the next person, we ought to pause and invite the individual to act in faith — to attempt something he or she previously couldn’t do. It is often through such active participation that God’s power is activated and healing is actually manifested.

In addition to conveying that Jesus healed “all manner” of sickness and disease, this passage further mentions that many individuals were “possessed with devils.” In the original Greek, the word used is daimonidzomenous, which has often been inaccurately translated as “possessed with devils.” This translation exaggerates the essence of the Greek term, which does not imply complete possession. Instead, it refers to individuals who are experiencing some degree of demonic influence or activity. A more precise translation would be demonized, suggesting that these individuals were demonically affected either physically or mentally in some manner.

The word “lunatick” (or “lunatic”) in Matthew 4:24 traces its roots to the Greek word seleniadzomai, derived from the Greek word selene, which means moon. However, this term is more than a mere reference to the moon; it described an age-old belief tied to the enchanting powers of the moon. The word “lunatic” actually translates to moonstruck, and it is a word that was originally associated with occult practices. To understand why this group of infirmed people in Matthew 4:24 are referred to as lunatics, let’s delve deeper into how the word “lunatic” was used during the New Testament era.

The Greek word selene not only signifies the moon, but it also refers to the pagan goddess Selene, who was the goddess of the moon.13 She is often depicted in ancient art traversing the sky with the moon in her wake. Worshippers of Selene linked her to romance and childbirth. They believed that sacrifices and prayers to this moon goddess could enhance their romantic affairs and help with an easier childbirth.

Many beseeched Selene’s assistance to bring magical love-spells on those they romantically desired or to magically intervene and alienate the pains of childbirth. But the full moon — Selene’s high moment of worship — was thought to be a time when her powers were more easily accessed. During one, both men and women would offer Selene sacrifices for outcomes in romance and as a way to seek her help during childbirth.

Furthermore, lunar eclipses were interpreted as the handiwork of witches, whom people believed would call Selene down upon the earth with their spells and incantations to release her wrath. It was also believed if one harbored animosity toward others, he or she could allegedly summon the “bad magic” of Selene to “bring the moon down upon” that person’s adversaries. Similarly, breaking an oath to Selene could invite wrath on the one who broke it, which would manifest as bad luck or a curse. Those afflicted by Selene’s unfavorable gaze were dubbed lunatics — a word that described people with erratic behavior or who were marked with mental illness or a severe state of mental disturbance. This word has carried into modern vernacular as an offensive way of saying someone is crazy, foolish, or silly in the way they act and think.

When a person was deemed a lunatic,14 it meant it was believed that person had either incurred Selene’s displeasure or that he had fallen under the influence of evil powers by dabbling in the occult. Signs of such a curse were being demonized or erratic in behavior and having epileptic-type seizures. Again, the sufferers of such a curse were called lunatic or moonstruck.

Because the word “lunatick” is used in Matthew 4:24, it hints that some individuals had dabbled in prohibited occultic rituals, which resulted in their being demonized. Perhaps they had requested romantic help from the moon goddess, or they had requested the moon goddess’s help for a woman in childbirth. But the primary evidence someone had come under the influence of such evil powers was that they became demonized, erratic, or marked with epileptic-type seizures.

While it may be a surprise to you, a significant number of people in Israel meddled with the mystical pagan practices of neighboring nations. Whether it was the cult of the moon goddess Selene or some other cult is not the issue — their flirtation with spiritually forbidden practices inevitably led them on a descent into demonic influence.

This group of “lunatics” referred to in Matthew 4:24 was a group who had become demonized as a result of involving themselves in occult practices, which exposed them to demonic influence. But it’s crucial to recognize that individuals who were demonized as a result of their involvement in the occult — even those greatly vexed — were aware that Jesus held the power to bring them freedom. Even today, Jesus continues to deliver people from the lingering effects of participation with occult practices.

This narrative stands as a caution for any Christian who is tempted to meddle in spiritual realms that are forbidden by God. It reminds us that engaging in occult practices can invite malevolent forces into one’s life, and for those entangled by such dark influences, true healing may necessitate severing and expelling these sinister powers. As highlighted in Matthew 4:24, many who sought Christ’s healing touch needed liberation from the evil forces that they or others had unwittingly summoned through forbidden spiritual pursuits. But importantly, in each of these instances, we are told that Jesus “healed” them.

The word “healed” is, again, translated from a form of the Greek word therapeuo, typically translated as healed, but it embodies healing or deliverance that is activated through the cooperative actions of the recipient. The meaning of this word “healing,” as we saw, is so important. Grasping the fullness of this concept is crucial to ministering to the sick and bound if we want to minister as Jesus did two millennia ago.

While multiple Greek words could be used to describe healing, the word therapeuo is used over and over again in the gospels to underscore that Jesus’ approach wasn’t a mere fleeting touch. Instead He remained present with those in need of healing and encouraged them to actively engage with God’s power so their healing would manifest. We often lament the scarcity of healing today, but could our hastiness be a hindrance? Are we so eager to move to the next person that we fail to take enough time to encourage each person to cooperate by trying to do what he or she previously struggled to do? Perhaps if we slowed down and fully invested in each encounter, we would witness a greater outpouring of healings.

Jesus Sent His Disciples and Us to Exercise This ‘Influential Authority’ in His Name — to Heal the Sick and Set the Captives Free

Mark 3:14-15 says, “And he [Jesus] ordained twelve, that they should be with him, and that he might send them forth to preach, and to have power to heal sicknesses, and to cast out devils.” In addition to ordaining them to preach, Jesus also gave His disciples “power to heal sicknesses, and to cast out devils.”

The word “power” is a poor translation, for the actual Greek word is exousia, which refers to authority and influence that was effective over both physical illness and the demonic realm. However, it’s interesting to note that the King James Version includes the phrase “heal sicknesses,” which is absent in the original Greek manuscript. There, the emphasis is solely on casting out demons. It’s probable that translators added “heal sicknesses” into the text because this phrase is used in Matthew 10:1, even though the original Greek focus here remains solely on casting out demonic forces.

The words “cast out” in Mark 3:15 are interpreted from a form of the Greek word ekballo, which is a compound of the word ek and ballo. The word ek means out, and the word ballo means to cast, hurl, or throw. The word ekballo conveys the idea of forcefully expelling or evicting, which is reminiscent of a landlord who evicts an unwelcome tenant from his dwelling. This underscores the fact that Jesus endued the apostles — and us — with authority so influential that we can remove any malevolent spirits from the afflicted. The plural form of “devils” in this context indicates that we possess such influential authority over every form of evil spirit, irrespective of its nature or classification.

An Instance of Sickness Connected to Demonic Activity in The Book of Mark

Similar to Matthew, the gospel of Mark offers vibrant narratives showcasing Jesus’ healing and deliverance ministry. Within this gospel, a broad array of sicknesses is recorded, and each was miraculously cured by Jesus’ touch. However, here my focus is to examine illnesses intertwined with demonic influence and explore the profound ways in which Jesus restored health to those who were demonized in some way.

But Simon’s wife’s mother lay sick of a fever, and anon they tell him of her. And he came and took her by the hand, and lifted her up; and immediately the fever left her, and she ministered unto them. And at even, when the sun did set, they brought unto him all that were diseased, and them that were possessed with devils. And all the city was gathered together at the door. And he healed many that were sick of divers diseases, and cast out many devils; and suffered not the devils to speak, because they knew him (Mark 1:30-34).

Mark 1:30 says, “But Simon’s wife’s mother lay sick of a fever, and anon they tell him of her.”

As we saw in Matthew’s account of this event (see Matthew 8:14), we find Peter’s mother-in-law bedridden and gripped by a severe fever. Mark, in his account, employed the Greek word katakeimai to describe her as lying in bed. This word, a compound of kata, meaning down, and keimai, meaning to lay, pictures her lying flat, unable to muster the strength to rise.

Mark further elaborated by saying she lay “sick of a fever.” Here Mark used the same identical word used in Matthew’s account to depict the severity of her fever. It is the Greek word puressousan, derived from pur, meaning fire. But as puressousan it pictures a person enveloped in an all-consuming blaze, and it lets us know she had a perilously high temperature. In ancient times, remedies for such severe fevers were scarce, and such conditions could be life-threatening, so her critical state prompted an urgent appeal to Jesus for help.

Mark 1:31 says, “And he came and took her by the hand, and lifted her up; and immediately the fever left her, and she ministered unto them.” We often imagine Jesus as gentle and soft-spoken, but the Greek word translated “took” challenges this notion. It is derived from the word krateo, which means to seize or to arrest with force and gives the image of a firm and commanding grip. There was nothing delicate about His touch; as He grasped her hand, He simultaneously unleashed divine power to banish the fever. Then He “lifted her up,” apparently without granting her the leisure to ponder her healing! The word “lifted” is taken from a form of the Greek word egeiro, a word also used for resurrection in the New Testament.

Consequently, Jesus didn’t merely wish for her recovery, nor did He offer her a moment’s hesitation. With decisive action, He seized her hand, releasing God’s power with unmatched authority, and then He physically pulled her up and off her sickbed. Instantly, the fever “left” her body. The word “left” is from a form of the Greek word aphiemi, which indicates a complete dismissal and an irreversible departure. So thorough was her freedom from the fever’s grip that she rose promptly and attended to those present.

Mark 1:32 tells us, “And at even, when the sun did set, they brought unto him all that were diseased, and them that were possessed with devils.” The word “brought” is the Greek word phero, which means to physically bear or to physically carry. Herein we find that there were people so sick they couldn’t come to the meeting without physical assistance — in other words, friends and loved ones physically carried them to where Jesus was ministering.

That evening crowds gathered around Jesus as He ministered to people burdened by afflictions described as those who were “diseased” and those “possessed with devils.” The word “diseased” stems from the Greek word kakos, which conveys a sense of being grievously, miserably, or wretchedly sick. On the other hand, the phrase “possessed with devils” comes from the Greek word daimonidzomenous, which compellingly suggests not total possession by demons, but rather individuals who were experiencing varying degrees of vexation from evil spirits. Each individual’s experience with these different levels of vexation would have varied from case to case. The news of Jesus’ healing touch was so great that Mark 1:33 says “all the city was gathered together at the door.”

Mark 1:34 says, “And he healed many that were sick of divers diseases, and cast out many devils; and suffered not the devils to speak, because they knew him.” We once again find the word “healed,” which is derived from a form of the Greek word therapeuo.

As we have seen, this word suggests healing that is accompanied with the recipient’s participation, and it indicates that because of the word “many,” this ministry session likely extended over several hours as Jesus worked carefully with each individual. He personally laid His hands upon them to release God’s power and then He steadily guided them to cooperate by moving in ways they couldn’t before. Patiently, Jesus remained with each person, probably spending substantial time with every individual, assisting each one in experiencing the power of God and achieving the manifestation of healing.

According to Mark 1:34, as dusk descended, Jesus brought healing to those suffering from a multitude of ailments. The original Greek uses the words poikilais nosois, which are derived from the word poikilos, indicating a wide array of conditions, and the word nosos, which refers to grave illnesses deemed incurable and hopeless, often believed to be the result of demonic influence.

But Mark 1:34 also highlights that He “cast out many devils.” The words “cast out” once again come from the Greek word ekballo. We’ve encountered this term already and we will see it again when we examine the ministry of Jesus in the gospels to free captive humanity. This word signifies the act of forcefully ejecting, expelling, or evicting. Just as a landlord might expel an unwelcome tenant from a residence, Jesus showed no mercy to these malevolent spirits and forcefully compelled them to vacate the lives they tormented.

The text states that there were “many” such instances. This word “many” is from the Greek word polla, and denotes a substantial multitude. It suggests that Jesus encountered numerous individuals who were afflicted, perhaps knowingly or unknowingly, by illnesses tied to demonic influence.

Due to their ridiculous penchant for theatrics and dramatics, spirits relish the opportunity to put on a grand performance, so in Mark 1:34, it’s noted that Jesus “suffered not the devils to speak.” A more contemporary interpretation might say that He refused to let them utter a word. The word “speak” is derived from the Greek word lalein, which means to speak, but it implies engaging in free-flowing conversation.

From my own encounters with demons, it’s clear they’ve got a knack for chattering on endlessly in an attempt to wear you down. It’s crucial to silence them, preventing them from unleashing their exhausting tirades and thus preserving the energy of those casting them out. Just as Jesus didn’t allow these spirits to voice their theatrics, neither should we let them turn serious moments into their personal stage productions.

An Instance of Sickness Connected to Demonic Activity in The Book of Luke

The gospel of Luke also offers an extensive portrayal of Jesus’ healing ministry, with many of the events depicted in the gospels of Matthew and Mark. But given Luke’s background as a physician, his narrative often incorporates terminology that is distinctly medical in flavor. There were many instances of Jesus healing those with physical issues; however, my primary aim here remains to identify those afflictions that are connected to demonic activity.

Now when the sun was setting, all they that had any sick with divers diseases brought them unto him; and he laid his hands on every one of them, and healed them. And devils also came out of many, crying out, and saying, Thou art Christ the Son of God. And he rebuking them suffered them not to speak: for they knew that he was Christ (Luke 4:40-41).

Luke 4:40 says, “Now when the sun was setting, all they that had any sick with divers diseases brought them unto him; and he laid his hands on every one of them, and healed them.”

The word “sick” in this verse is translated from a form of the Greek word astheno, which serves as an umbrella term for a wide array of ailments and afflictions. Intriguingly, Greek literature also employs this word astheno to describe individuals plagued by financial woes. This dual meaning offers an insightful connection, illustrating how physical suffering often goes hand in hand with financial strain due to the burden of medical expenses.

The verse continues by mentioning that people with “divers diseases” were also brought to Jesus for a healing touch. Here the word “divers” is derived from the Greek word poikilos, which refers to a multitude or a variety, and it suggests a broad spectrum of illnesses. The word “diseases” stems from the Greek word nosos, which specifically refers to incurable, terminal diseases that, in the context of New Testament times, were believed to be induced by evil spirits.

Luke 4:40 goes on to say, “…He laid his hands on every one of them, and healed them.” Throughout the gospel narratives, the image of Jesus laying His hands on individuals occurs frequently. Remarkably, there’s not a single account in which Jesus is described as offering prayers for the sick; instead, over and over again, we see Him touch people with His hands.

The word “healed” is once again translated from a form of the Greek word therapeuo, which is where we derive the English word therapy. This particular Greek word is predominantly used in the Gospels to characterize Jesus’ approach to healing. It highlights how, apart from merely laying hands upon individuals, Jesus devoted time to each person, guiding and encouraging them to participate — much like modern physical therapy — with the healing power He imparted to them. Acting like a healing therapist, Jesus asked them to attempt feats they previously deemed impossible.

By engaging with Him in this way, divine power would take hold and manifest their healing. I realize that we’ve touched upon this theme before, yet the gospels of Matthew, Mark, and Luke emphasize it repeatedly. This underlines not only Jesus’ method of healing, but also provides a blueprint for us to emulate as we minister to those seeking healing.

Luke 4:41 says, “And devils also came out of many, crying out, and saying, Thou art Christ the Son of God. And he rebuking them suffered them not to speak: for they knew that he was Christ.” The word “devils” is the Greek word daimonoia, the plural form for demons. The words “many” in Greek is pollon, and it indicates a very substantial multitude.

In modern times, discussions about evil spirits in relation to illnesses are scarce, but Jesus regarded these matters with utmost gravity. Exercising His profound authority, Jesus confronted these vile spirits at the root of some diseases, illnesses, and sicknesses. These spirits were “crying out” — a translation from the continuous form of kradzo, which conveys their relentless wailing, screaming, and shrieking. However, Jesus did not allow them to persist in their theatrical display. Instead, we find Him “rebuking” them firmly and forbidding them to run at the mouth.

The word “rebuking” is from a continuous form of the Greek word epitimao, which is a compound of epi and timao. As we’ve seen before, the first part of the word is epi, and here it conveys a sense of opposition. The word timao refers to someone or something held in high regard or worth. When combined, the word epitimao — which is translated as “rebuking” in this passage — conveys a stern verbal reprimand or an assault on one’s pride. In this context, Jesus delivered a powerful verbal assault against the spirits and “suffered them not to speak.”

It is important to note that Jesus “suffered them not to speak.” Some who engage in casting out demons today believe in allowing demons to voice themselves, but the gospels reveal a different narrative. In the numerous episodes where Jesus expelled demons, we know of just one instance in which He posed a question to a demon and allowed it to speak — as famously recounted in the exceptional case of the madmen of Gadara in Mark 5:9 and Luke 8:30. Jesus understood that demons thrived on attention and melodrama, and to prevent their theatrical antics and to ensure a swift deliverance, He consistently silenced them, cutting short any opportunity for them to seize the spotlight as He cast them out.