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Origin of Demons
Origin of Demons
In his second epistle, Peter addressed an argument of the scoffers. They argued that all things continued the same from the creation. Certainly, Noah and the human race, and the animals, and the plants that Noah’s flood did not destroy, continued from the antediluvian world after Noah’s flood. The scoffers did not have their eye on the flood of Noah, but they certainly were not ignorant of it. If that were the case, Peter would not have described a flood where the world did not continue on its own from creation reproducing life, a flood where the world actually “perished” (ap-ol-loo-mee, G622, to destroy fully, 2Pet 3:6).
If it were merely a case of the scoffers denying Noah’s flood, Peter would have certainly used Noah’s name in rebutting them. His audience was as familiar with the account as we are, and so were the scoffers. For Peter to give details of a flood that don’t include details of an ark, animals, and Noah and his family, also identifies it as a different flood.
It cannot be said that Peter was generally lax in providing details when he knew them, or was unable to draw them into a small space. In this same epistle, Peter recounts in succession the angles who had a particular falling, followed by the flooding of Noah’s old world and his deliverance, then the destruction of Sodom and Gomorrha and Lot’s deliverance; and identifying these all by their names (2 Pet 2:4-8).
The reason the account of the perishing flood, which took place prior to Genesis chapter one verse two, is absent of details is because the Bible provides no detailed information as the names of the Awdawms who inhabited it (q.v.), the names of their cities, its duration, or the cause of its destruction (though we know the means).
The Bible does provide some details, as has been pointed out, and Peter was not only acquainted with them; he also held the scoffers to the same level of familiarity by claiming they were being willfully ignorant of it in making their argument. The incident, then, appears to have been somewhat common knowledge, what could be known of it, during the time Peter was writing.
Now we have a different flood, with different Awdawms who were all destroyed in it, and now we may have an explanation as to the origins of demons. The fallen angels are not to be confused with demons. Angels have bodies. Demons are disembodied spirits.
After Noah’s flood, God commanded Noah to “replenish the earth” (Gen 9:1), and curiously these are the same instructions given to Adam and Eve after God created them (Gen 1:28). It is not so curious an instruction if we admit the earth was plenished prior to Adam and Eve, as it was prior to Noah’s flood. That race of Awdawms may have resembled us closely in physical form, and had similar passions as we possess. They also would have been living souls; souls that would have been unclothed by the destruction of the world that was in the heavens of old.
As disembodied souls, they are unable to indulge themselves in their lusts, and this would explain why they take possession of humans, and why demon possessed people are given to satiating their flesh with all manner of sinful behavior. Their manner is often so depraved that, in gratifying their physical sensualities, they wear their victims out in a horribly destructive manner.
They also commit heinous crimes of the most brutal and diabolical nature for their own amusement.
Demons exert power over their hosts by causing dumbness (Mat 9:32-33), blindness (Mat 12:22), and driving them insane (Lk 8:26-35). The Awdawms could have been much stronger than men, for when demons possess them they can obtain supernatural strength (Lk 8:29). If this were the extent of demonic activity, as terrible as is, our attention might be confined rebuking their hindrance to the gospel, and to the physical relief and spiritual redemption of individuals.
There is another communicable evil in demonism that is even more destructive, and which is a persistent opposition we continually wrestle against (Eph 5:11; 6:12).