John H. Walton, professor of Old Testament at Wheaton College (at the time of publication), teams with his son J. Harvey Walton to address the contested area in contemporary biblical interpretation regarding the nature and activity of demons and spirits in Scripture. Their central thesis challenges dominant spiritual warfare paradigms by arguing that the biblical authors were less concerned with ontological realities of the spirit world than with communicating theological truths through the cognitive environment of the ancient Near East. This approach, consistent with Walton’s broader hermeneutical project evident in works like The Lost World of Genesis One, prioritizes understanding Scripture within its original cultural and literary contexts rather than imposing modern systematic categories onto the text.

The Waltons organize their study around three primary sections: Old Testament perspectives, New Testament developments, and theological synthesis. Throughout, they maintain that biblical demonology must be understood functionally rather than ontologically—that is, Scripture’s purpose is not to provide information about the nature of demons but to communicate theological truths about God’s sovereignty and humanity’s relationship to the divine.

Turning to the New Testament, the Waltons acknowledge a more developed demonology but maintain their functional hermeneutic. They argue that Jesus’ exorcisms and confrontations with unclean spirits address the fundamental problem of human alienation from God rather than engaging in cosmic territorial warfare. Demon possession, in their reading, serves as “living metaphor” for humanity’s captivity to sin and the powers of disorder. When Jesus casts out demons, he demonstrates divine authority over chaos and previews the restoration of creation rather than engaging in strategic spiritual combat. The Gerasene demoniac (Mark 5:1-20), for example, illustrates Israel’s uncleanness and alienation, with the exorcism symbolizing restoration to community and covenant relationship.

The Waltons make several valuable contributions to biblical theology. Their insistence on reading Scripture within its ancient cognitive environment prevents anachronistic interpretations that force modern categories onto ancient texts. Their functional approach helpfully refocuses attention from speculation about demonic ontology toward the theological purposes of biblical authors. Additionally, their critique of simplistic spiritual warfare models that lack clear biblical warrant serves as a necessary corrective to some excesses in popular-level demonology.

Furthermore, the book’s dismissal of territorial spirits and strategic spiritual warfare may overreach. While excesses certainly exist in much spiritual warfare literature, passages like Daniel 10:13-21, which describe “princes” associated with kingdoms, suggest some idea of a territorial dimension to spiritual conflict, even if not in the manner popular spiritual warfare models propose. The Waltons’ eagerness to avoid contemporary excess may lead to underreading the biblical data.

Demons and Spirits in Biblical Theology offers a provocative and carefully argued challenge to dominant evangelical demonology. The Waltons succeed in demonstrating that much contemporary spiritual warfare theology lacks a clear biblical foundation and that Scripture’s primary concern is theological rather than providing information about the spirit world. Their work serves as an important corrective and will benefit readers by fostering more careful biblical interpretation. Pentecostals and Charismatics would do well to read carefully this contribution to the ongoing conversation. It would serve far better than nearly everything that gets published in the popular marketplace (in articles, books, YouTube, etc.) by Pentecostals and Charismatics on the subject.

Nevertheless, the book’s strengths may be undermined by an overly reductive functional hermeneutic that seems to throw out ontological reality with its methodological bathwater. A more nuanced approach would affirm both the theological purposes of demonic narratives and the personal reality of spiritual beings, recognizing that ancient authors could simultaneously pursue rhetorical goals and describe genuine encounters. For Pentecostal and charismatic readers especially, the Waltons provide valuable cautions but may not adequately account for biblical precedent and experiential dimensions of deliverance ministry that have characterized these movements. The book makes an important contribution to the conversation but should be read as one voice in an ongoing discussion rather than as a definitive resolution to complex questions of biblical demonology.

As a further note, this book offers specific counterpoints throughout to the works of a number of influential scholars on the topic, including the late Michael Heiser. Heiser is well known for his proposed biblical theology of demons, angels, and “the gods” and what has been widely disseminated in his numerous popular publications, most notably his best-selling 2015 book The Unseen Realm (just updated and expanded posthumously in 2025).  The Waltons have taken great care to address many of the issues which Heiser has popularized (having written extensively in academic forms as well) for his theology of the gods (e.g., divine council, sons of God, etc). It is with this in mind that it would be recommended that those who have read Heiser should also read this work by the Waltons, as offering the most cogent counterpoints to date.

Reviewed by Rick Wadholm Jr

Publisher’s page: https://wipfandstock.com/9781625648259/demons-and-spirits-in-biblical-theology/

Preview this book: https://books.google.com/books?id=WvGaDwAAQBAJ

Every Christian and every Christian leader must practice discernment because there are real deceptions and dangers to our faith. Historian and Bible teacher Eddie Hyatt brings a clear warning in this article originally titled “Angels of Light: Is the Spirit of Mormonism Being Revisited in the Contemporary Charismatic-Revival-Prophetic Movement?”

Beloved, do not believe every spirit, but test the spirits, whether they are from God; because many false prophets have gone out into the world (1 Jn. 4:1).

Someone has rightly said, “Those who do not learn from the mistakes of the past are bound to repeat them”. I see the distinct possibility of this happening with the contemporary charismatic-revival-prophetic movement unless serious steps are taken to implement Biblical injunctions such as 1 Jn. 4:1 above. For example, did you know that the early Mormons experienced speaking in tongues, prophecy, falling under the power, visions, and angelic visitations—that this heretical cult emerged out of one of thee most powerful revivals in Christian history, the Second Great Awakening? In fact, an examination of their beginnings reveals many similarities with the present day charismatic-revival-prophetic movement. Their example is a wake-up call for all who embrace the supernatural ministry of the Holy Spirit to be diligent in carrying out the Biblical commands to test the spirits and to judge prophetic and supernatural manifestations. After all, Satan does not come in a red suit with horns and a pitchfork, he comes as an “angel of light” (2 Cor. 11:14).

Peter Cartwright’s Autobiography

Peter Cartwright was a circuit-riding Methodist preacher and one of the most famous revivalists of the Second Great Awakening. His autobiography offers intriguing reading and provides valuable information concerning the religious landscape in early and mid-nineteenth century America. His autobiography also offers a personal glimpse into the origins of Mormonism and how it began in the milieu of religious revivalism. His account provides an historical example of the dangers of naively embracing everything sensational and the importance of obeying the Biblical injunction to test the spirits and to judge prophetic and spiritual manifestations.

The Mormons Speak in Tongues

Cartwright tells about a particular campmeeting he was conducting in which a certain group remained behind at the end of one of the services, singing, and praising God. Eventually one of the women began to “shout” and then “swooned away” and fell into the arms of her husband and lay as if in a trance. Her husband announced that she was in a trance and that when she came out of it she would speak in an unknown tongue and he would interpret. This was obviously not something new for them.

Image: Bruno Kelzer

By this time a large crowd had gathered and Cartwright decided to break up their meeting, as he believed they were merely drawing attention to themselves. As he walked into the midst of the group the woman in the trance suddenly opened her eyes, laid her hand on his arm, and said, “Dear friend, I have a message directly from God to you.” Cartwright, who was a gruff sort of personality, said, “I stopped her short and said, ‘I will have none of your message.'” The woman’s husband, who was to interpret the message, angrily replied, “Sir this is my wife, and I will defend her at the risk of my life.” Cartwright retorted, “Sir, this is my campmeeting, and I will maintain the good order of it as the risk of my life.” After a further exchange of emotionally charged words, the group finally left. Cartwright identified them as Mormons, followers of a “Joe Smith” with whom he had had several conversations.

]]> https://pneumareview.com/test-the-spirits/feed/ 0 https://pneumareview.com/the-holy-spirits-miraculous-gifts-by-charles-carrin/ https://pneumareview.com/the-holy-spirits-miraculous-gifts-by-charles-carrin/#comments Sat, 24 Nov 2018 02:40:47 +0000 http://pneumareview.com/?p=14900

God wants to unleash the life-changing, bondage-breaking power of the Holy Spirit in your life. Pastor Chas Carrin points out what the Apostle Paul had to say about this and encourages every Jesus follower to pursue spiritual gifts.

The Apostle Paul encountered Jesus on the Damascus Road and was born again; three days later in the Damascus Room through the laying-on-of-hands by Ananias he encountered the Holy Spirit and received the Spirit’s baptism. Later, this same man wrote an 84 verse treatise on spiritual gifts: First Corinthians 12,13,14. His Biblical explanation provides the most comprehensive, authoritative information we have on the subject. More importantly, it is the only resource bearing the seal of Divine Authorship. All conflicting opinions, no matter how cherished or long-established, are but human speculation and must be discarded. Scripture is our final, absolute authority.

The Apostle begins his dissertation with the plea: “Now concerning spiritual gifts, brethren, I do not want you to be ignorant” (12:1). Interestingly, this appeal that we “not be ignorant” appears seven times in the New Testament concerning different topics. Once, it is by Peter and six times by Paul. Each time, the request reveals an especially deep concern of the writer. Its’ appearance here should command the attention of every conscientious believer. The Apostle then proceeds carefully to detail the operation of nine grace-works of the Spirit. These are the direct result of the Spirit’s baptism. Having defended the need and purpose of the gifts, Paul then concludes his discourse with the stirring rebuke, “But if anyone is ignorant, let him be ignorant!” (14:38). In other words, he says, “After this careful explanation of spiritual gifts, if anyone refuses to learn, I have nothing more to say to him. Let him remain illiterate!” Paul seemingly anticipated that some believers would reject his teaching on miraculous works of the Spirit and added this harsh warning:

“If anyone thinks himself to be a prophet or spiritual, let him acknowledge that the things which I write to you are the commandments of the Lord” (1 Corinthians 14:37).

1. “Earnestly desire spiritual gifts” (1 Corinthians 12:31).
2. “Pursue love, and desire spiritual gifts, especially that you may prophesy” (14:1).
3. “Since you are zealous for spiritual gifts, let it be for the edification of the church that you seek to excel” (14:12).

These admonitions do not indicate the reluctance that typifies the modern church’s attitude against spiritual gifts. There was no such lukewarmness on the part of Paul or the Corinthians. Identically, believers today are encouraged to exercise the gifts for the benefit of everyone: “But the manifestation of the Spirit is given to each one for the profit of all; for to one is given the word of wisdom through the Spirit, to another the word of knowledge through the same Spirit, to another faith by the same Spirit, to another gifts of healings by the same Spirit, to another the working of miracles, to another prophecy, to another discerning of spirits, to another different kinds of tongues, to another the interpretation of tongues. But one and the same Spirit works all these things, distributing to each one individually as He wills … But if anyone is ignorant, let him be ignorant” (1 Corinthians 12:1;4-11;38).

Present Everywhere, Sustaining Life

Image: Annie Spratt

As a divine person, there is nowhere we can flee from the presence of the Spirit (Psalm 139:7). Therefore, by the Spirit, God “fills everything in every way” (Ephesians 1:23) and is “over all, and through all and in all” (Ephesians 4:6). On account of this, Hendrikus Berkhof correctly recognizes that “insofar as the Spirit is the name of God in action, nothing short of the whole creation can be the field of his operation.”[1] This would necessarily include the human brain.

The Spirit is present everywhere sustaining life. Expressing this, Christians have sometimes referred to the Father as Creator, the Son as Redeemer, and the Holy Spirit as Sustainer. Likewise, the Nicene Creed, which is regularly affirmed in liturgical churches, affirms that the Spirit is the “Lord, the giver of life.” This, I think, includes within our brains, while we sleep.

The Spirit in the Brain

One might think that what happens in our brains is a “natural” process. But it is not natural, if one means apart from God. Nothing about the human being is “natural” in the sense that we are created and sustained, from start to finish, by God. As Job declared, “the Spirit of God has made me,” and “the breath of the Almighty gives me life” (Job 33:4).

Image: Alexander Possingham

A False Dichotomy

When it comes to issues of science and biology, sometimes people make a false dichotomy by thinking that either God is at work, or “natural processes” are at work in our bodies. It doesn’t, however, have to be an either-or option—both can be true. Similarly, Christians affirm that God is at work knitting each child together in their mother’s womb (Psalm 139:13), even though we learn in health class the natural processes of child development from the point of fertilization, to the development of an embryo, through to a fully formed fetus. Likewise, the Spirit works in and through the natural processes of our brain to renew our brain functions.

A fresh reminder from Chas Carrin about how amazing the Bible is and how the Spirit speaks through it today.

Pentecost exploded onto the ancient world with such power that it forever altered the work of scribes and the production of books. The overwhelming demand for the written account of Jesus had no precedent in world history. As a result, the New Testament numerically eclipsed all the combined works of Plato, Aristotle, Herodotus, Euripides, Homer, and other ancient writers. Today, there are 5,686 ancient Greek New Testament manuscripts still surviving. In contrast, only 7 copies of Plato survive, 49 of Aristotle, 8 of Herodotus, 9 of Euripides, etc., and all of these were copied at least 1,000 years after the original. This is not true of the New Testament; we have portions of the gospels going back to the first century and a fragment of the Book of John that was written about 29 years after the original. None of the secular books can make such a claim.

Copyright Stan Myers. Used with permission.

But there is more to tell. Besides Greek copies, there are some 19,000 ancient New Testament transcripts in the Syriac, Latin, Coptic, and Aramaic languages. This support-base of 24,000 historic New Testament manuscripts gives scholars opportunity to compare them for accuracy. The result: These books are about 99.5% textually pure. No other ancient writing has such a record. Not only so, but these copies are better preserved than any other document from the past. Also, keep in mind that when the original documents were written there were numerous people still alive who had heard Jesus for themselves and would have protested loudly had the writing been inaccurate. No such complaints exist. None of Plato or Aristotle’s hearers were present to edit the copies we now accept as valid.

Questions: If thousands of New Testaments survived the ravages of time when secular ones did not, how many more must have originally been written?! What was the motivation behind such an explosion of gospel books?

Answer: Pentecost impacted the world of its day with such cataclysmic power that there was an almost frantic-copying of thousands of New Testaments to meet the demand. For example, only 30 years after the death of Jesus, Christians in the city of Rome had become so numerous that when Emperor Nero set fire to the city he blamed them for the destruction. In the frenzy that followed, thousands were slaughtered-many crucified – but instead of eliminating them, Roman Christians grew in unprecedented numbers. They too experienced the same baptismal-power the Holy Spirit put upon disciples in the Upper Room. With that anointing, some preached from their crosses and more unbelievers were saved. Bibles were desperately needed. Today, Pentecost is still bringing people into personal encounters with the Holy Spirit – and intensifying the need for more copies of the New Testament.

The Bible Edition Which Most Impacted The English-Speaking World Is The One Known As The “King James” Or “Authorized” Version.

King James came to the Throne in 1603 when England was gripped in the fiery contest between Puritan “renewal” and Anglican “resistance”. Of himself, the King had little to recommend him. By London’s standards, he was crude and untrustworthy. The French King referred to him as the “wisest fool in Christendom”. Upon his appointment to the English Crown, King James left Stirling Castle in Scotland and by horse-drawn carriage started toward London. But things did not go as planned. On reaching the English border, he was immediately stopped by a group of Puritan ministers who presented him with a list of grievances. The urgency of their cause would not allow them to wait until his Coronation. Puritans demanded change; they were God’s preaching voice in that day. The Church of England, of which King James was titular “Head”, adamantly held to ritual and tradition. Though he responded favorably to the Puritan encounter that day at the border, King James was far from being their friend. Soon after his arrival in England he said of them, “I will make them conform or I will harry them out of the land – or else do worse.” This was not a bluff. In that day, dissenters were still being burned alive at the stake, having their ears or noses cut off, imprisoned, and abused in other horrendous ways. But in spite of King James’ threats, the Puritans had a temporary reprieve and God used the opportunity to bless humanity.

Amos Yong, Discerning the Spirit(s): A Pentecostal-Charismatic Contribution to Christian Theology of Religions, Journal of Pentecostal Theology Supplement Series 20 (Sheffield, England: Sheffield Academic Press, 2000), 392 pages.

Amos Yong is a leading Pentecostal/charismatic theologian. This book helps explain why. There are a number of reasons why I think pastors, church leaders, missionaries, teachers, and students should read it. First, it skillfully grapples with one of the most important issues of our day: a theology regarding rival religions. Do you not agree that post 9/11 Christianity has a responsibility to address the issue of religions as a contemporary priority? Second, the missiological and evangelistic impulse and experience of a burgeoning and blossoming Pentecostalism demands sound biblical and theological underpinnings in order to increase depth and effectiveness. Third, globalization and modernization of contemporary society, making the world our neighbor, confronts Christianity with an unprecedented opportunity to apply the Golden Rule of Christ (Matt 7:12), an application that cannot occur without understanding ourselves in relation to religious others.

Dr. Yong, the son of first generation converts from Buddhism to Pentecostal Christianity, has perhaps been providentially prepared to help Pentecostalism develop a viable theology of religions. His work in an undeniably difficult area, a virtual theological minefield, is instructive and inspiring. A creative combination of testimony, history, philosophy, and theology, Discerning the Spirit(s) is at times challenging and stretching reading but always rewarding and worthwhile. Personal narratives show that theology of religions is not an abstract intellectual exercise for Amos Yong, but a burning personal passion. That spiritual passion is communicated through this writing and can be contagious to the reader!

Yong work wrestles with issues raised by implications for Pentecostal theology by the “primal spirituality” thesis of Harvard theologian Harvey Cox in Fire From Heaven: The Rise of Pentecostal Spirituality and the Reshaping of Religion in the Twenty-First Century (NY: Addison-Wesley, 1995). Yong approaches theology of religions pneumatologically without trying to “untangle the christological debates” (p. 25). He suggests that the generally negative rhetoric of Pentecostals against other religions belies an underlying attitude of openness. Yong’s own adventurous attitude shows when this work is said to set forth a “pneumatology of quest” (p. 32). He sketches the history of Christian theological reflection on non-Christian religions in light of the reality of contemporary religious pluralism, calling attention to tensions between competing truth claims in the context of universality and particularity issues raised regarding Jesus Christ. He suggests pneumatological approaches to theology of religions have an advantage in perceiving the Holy Spirit as cosmic divine presence, but argues that the problem of discernment becomes paramount. He then advances his idea of “pneumatological imagination,” or a Pentecostal/charismatic experience of and orientation toward the Holy Spirit. Yong describes the Pentecostal/charismatic movement and its historical responses to religions, and argues why Pentecostals need and should desire a theology of religions. He revises Cox’s primal spirituality categories to lift up religious experience, utility, and cosmology. A dialogical case study between Pentecostalism and Brazilian Umbanda religion is a bold application of Yong’s pneumatological approach. Finally, he expounds some important supportive theses for Pentecostal/charismatic theology of religions, sets forth some provisional theological implications arising from this study, and offers recommendations for further research. Throughout, Yong relies on a wide ranging grasp of a massive amount of relevant material as well as his own Christian experience of the Spirit and respect for the teachings and traditions of the Pentecostal/charismatic community of faith.