1In the third year of Cyrus king of Persia a message was revealed to Daniel, whose name was called Belteshazzar; and the message was true, even a great warfare. He understood the message, and had understanding of the vision.
2In those days I, Daniel, was mourning three whole weeks. 3I ate no pleasant food. No meat or wine came into my mouth. I didn’t anoint myself at all, until three whole weeks were fulfilled.
4In the twenty-fourth day of the first month, as I was by the side of the great river, which is Hiddekel, 5I lifted up my eyes and looked, and behold, there was a man clothed in linen, whose waist was adorned with pure gold of Uphaz. 6His body also was like beryl, and his face as the appearance of lightning, and his eyes as flaming torches. His arms and his feet were like burnished bronze. The voice of his words was like the voice of a multitude.
7I, Daniel, alone saw the vision, for the men who were with me didn’t see the vision, but a great quaking fell on them, and they fled to hide themselves. 8So I was left alone and saw this great vision. No strength remained in me; for my face grew deathly pale, and I retained no strength. 9Yet I heard the voice of his words. When I heard the voice of his words, then I fell into a deep sleep on my face, with my face toward the ground.
10Behold, a hand touched me, which set me on my knees and on the palms of my hands. 11He said to me, “Daniel, you greatly beloved man, understand the words that I speak to you, and stand upright, for I have been sent to you, now.” When he had spoken this word to me, I stood trembling.
12Then he said to me, “Don’t be afraid, Daniel; for from the first day that you set your heart to understand, and to humble yourself before your God, your words were heard. I have come for your words’ sake. 13But the prince of the kingdom of Persia withstood me twenty-one days; but, behold, Michael, one of the chief princes, came to help me because I remained there with the kings of Persia. 14Now I have come to make you understand what will happen to your people in the latter days, for the vision is yet for many days.”
15When he had spoken these words to me, I set my face toward the ground and was mute. 16Behold, one in the likeness of the sons of men touched my lips. Then I opened my mouth, and spoke and said to him who stood before me, “My lord, by reason of the vision my sorrows have overtaken me, and I retain no strength. 17For how can the servant of this my lord talk with this my lord? For as for me, immediately there remained no strength in me. There was no breath left in me.”
18Then one like the appearance of a man touched me again, and he strengthened me. 19He said, “Greatly beloved man, don’t be afraid. Peace be to you. Be strong. Yes, be strong.”
When he spoke to me, I was strengthened, and said, “Let my lord speak, for you have strengthened me.”
20Then he said, “Do you know why I have come to you? Now I will return to fight with the prince of Persia. When I go out, behold, the prince of Greece will come. 21But I will tell you that which is inscribed in the writing of truth. There is no one who holds with me against these but Michael your prince.
Malevolent spirits are spoken of several times in the Bible. They are called "demons" in most Bible translations, and likely represent those beings mentioned in the New Testament who fell with Satan (Matt 25:41; Rev 12:7-9). The writings of the apostle Paul speak of such creatures, who live in the upper spiritual regions of the earth (Col 3:10), and who are our true enemies (Eph 6:12), over whom the Messiah Jesus triumphed in the cross (Col 2:15). Matthew 12:24 designates Satan as their head.
In the Old Testament, these spirits are called evil spirits, and their deeds are often used by God to accomplish His own purposes (I Kings 22:20-23), even their leader Satan (Job 1:6-12). Two instances are when God used an evil spirit to judge Abimelech for the murder of the sons of Gideon, and an evil spirit punished King Saul for his disobedience to God (1 Sam 16:14-15).
Another example of the activity of fallen angels is seen in the life and work of the prophet Daniel, as they opposed his prophetic work regarding the end time and his prophesying of it, which relates to the same time of activity at the end of the age before Messiah (Dan 10:12-14).
Rather than the term "evil spirit" the New Testament often used the term "demon," which was already used in the Greek word for a spirit who had interaction with humans. Socrates (469-399 B.C.) uses this Greek term, daimon (δαιμον) in his defense against the charge of atheism by the city fathers of Athens because he rejected the Olympian gods, claiming a personal (daimon) spirit that provided direction. This may be seen in the Apology (93, 101) and in his interaction with Euthyphro1
This Greek term for a "personal spirit" with Socrates is identified with the evil spirits in the writing of the New Testament and later literature. In the biblical texts, they control some humans to do their will, while at the same time inflict physical harm and sickness on others, as in Matthew 8:16.
During the earthly ministry of Jesus, demons were especially active. Jesus cast demons out of those who were possessed (Matt 8:16, 32; Mark 5:1-13). At times, as in Matthew 8:29-31, they acknowledged the identity of Jesus and were anticipating their future judgment. Those possessed were under the complete control of the demons, but they were subservient to the Son of God.
No evidence exists that demons were in control of the persons who were regenerated during the time of Jesus on earth or after the beginning of the church that is recorded in Acts 2. In the book of Acts, Paul encountered a servant girl who was possessed by a spirit relating to the god Apollo (Greek god of wisdom and knowledge) whose major shrine was at Delphi. After being annoyed by her for some time, the apostle cast the spirit out of her (Acts 16:16-18).
The Apostle gave teaching regarding the influence of demons (principalities and powers) and the work of Satan against Christians, but demon possession of Christians is not a subject broached by him or the other apostles. There is a discussion of the rise of demonic works in the Revelation of John that relates to the end of the present order and the coming of Christ, but not of believers being possessed by them.
What is especially important to understand is the demonic activity in the life and ministry of Jesus was in view of His coming sacrificial work on the cross, and that which is found in the revelation is in view of His coming in judgment. Though we should be wary of Satan's devices, and those of the fallen angels, we are protected by spiritual forces by the word of God, our faith, and the work of the Holy Spirit (Eph 6:10-18).
Harold North Fowler, Plato (Euthyphro, Apology, Crito, Phaedo, Phaedrus), published by Harvard University Press, 1961. ↩︎