Stephen Vance

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 The Encourager

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Joel Hovey

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Elizabeth Stickfort

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How to Build a Learning Unit

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Heidi McCandless - Procrastination.  Every one of us deals with this to some degree.  In some situations it doesn’t make much difference, in others, it can change the course of your life!  I almost missed the most important thing ever because I was too slow to realize how important it was.  I’m speaking of course of my own life – eternal life that is.

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It has been said there are two orders of apostles, one of the Lord’s earthly ministry (Matthew 10;" TARGET="_blank">Matthew 10; Mark 3.;" TARGET="_blank">Mark 3.; Luke 9)," TARGET="_blank">Luke 9), and another of His heavenly (Ephesians 4:11)." TARGET="_blank">Ephesians 4:11). Please define the difference, if any?

Of course, Pentecost made a great difference to all believers. They had “life” before, now they had it “more abundantly” (see John io. xo). Before, they had been individual believers united in a common love and fealty to the same Master. Now their relationship both to Him and to one another had become profoundly modified. During the Lord’s ministry, if we except the special mission in Matthew 10," TARGET="_blank">Matthew 10, when they received a special enduement of power (v. i), and a unique commission (v. 6), the apostles came little into prominence. It was the Lord who led and worked; they followed and learned of Him. Now they became perpetually “endued with power from on high,” subject to the leading of the Holy Spirit. They were now united to Christ as members of His Body, and for the first time were indwelt by that Spirit. But that the eleven apostles of the Lord’s earthly ministry remained, or ever were, a different apostolic order to Paul, and perhaps two or three others mentioned in the Acts has, I believe, no scriptural authority whatever. We know that the eleven apostles of the original twelve, and Matthias, all passed through Pentecost, and Paul was no doubt Spirit-baptised later at his conversion. Pentecost certainly meant for the twelve a vast accession of apostolic power, so that it is quite permissible to view them as given by the risen Christ. “He gave some apostles,” though they existed before potentially as apostles. They all became partakers of Ephesian standing and blessing. Now, as he had advised them, the sphere of their action was greatly widened, for they were sent “to preach the gospel to every creature.” It seems to me entirely gratuitous and mistaken to assume that Peter and his ten fellow-apostles were not in the will of God in the appointment of Matthias. No hint of this is given in the passage or subsequently. The Lord had given them “Holy Spirit” (John 20:22)" TARGET="_blank">John 20:22) to carry them over the interval between His resurrection and Pentecost—the true “giving of the Holy Spirit.” They appointed him on the authority of the Scriptures, after prayerful exercise before God, appealing to Him to dispose the lot, and Matthias is recognised in Acts 2:14" TARGET="_blank">Acts 2:14 as completing the original member of the apostles. Not only so, but Paul himself did not acknowledge any difference. He recognised the twelve as “those who were apostles before him” (Galatians 1:17)," TARGET="_blank">Galatians 1:17), and if he insists on his having received his call and gospel from the Lord Himself, it was only to claim equality with the others, but in no way superiority. Some attach great importance to his word, “My gospel,” but this proves nothing, as he tells us in Galatians 1:6-9," TARGET="_blank">Galatians 1:6-9, that there was only one true gospel, and in chap. 2. 2, that on his return to Jerusalem he checked the gospel he had been preaching with that of the apostles there, lest he had in any way deviated from the true gospel, which was theirs, before it was his. “In conference,” he is able to affirm, “they added nothing to me,” though they recognised that his special mission was to the Gentiles. So clear is this in this chapter that these mistaken teachers have imagined a theory to account for it that Paul got under Jewish influence at Jerusalem (by that right hand of fellowship given to him by Peter and James and John), and was absolutely switched off his true character of testimony. Certainly this would be strange, considering that in the same context he tells us that he openly withstood his fellow-apostle for Judaising at Antioch. That such a theory should be necessary to uphold their position, is surely enough to demonstrate its unsoundness.

W.H.

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What is the meaning of Isaiah 33:14" TARGET="_blank">Isaiah 33:14?

Most Gospel preachers use it in warning the unsaved but some Bible students hold differently.

I have heard an attempt to interpret “the devouring fire,” and “everlasting burnings,” as God’s burning love, on the ground that the words in v. 15, “He that walketh righteously, etc.,” are an answer to the question of the hypocrites, but it is not an answer at all and the interpretation is purely fantastic. “He that walketh righteously,” etc., describes those who will not dwell “with everlasting burnings,” but “on high” as in v. x6. Why should the sinners in Zion be afraid or the hyprocrites surprised with fearfulness, if they are intended to understand that all that awaits them is the eternal enjoyment of the love of God? No, they get a glimpse of the terrors of a lost eternity and of what awaits them if they pursue their path. It is to call darkness light and light darkness to make V. 14 mean something good and pleasant. I should think only Bible students of the shallowest “Universalist” type could extract such a meaning from the passage. Certainly let evangelists continue to use it as a warning to the ungodly, for that is its legitimate use.

The word “‘akal”—here translated “devouring”—_means literally “to eat,” and is constantly used of devouring or consuming in judgment (Numbers 21: 28;" TARGET="_blank">Numbers 21: 28; Isaiah 24: 6;" TARGET="_blank">Isaiah 24: 6; Isaiah 29:6)." TARGET="_blank">Isaiah 29:6). The word for “burnings” is from “yaqad”—and is used in Deuteronomy 32:22;" TARGET="_blank">Deuteronomy 32:22; “and shall burn to the lowest hell,” see also Isaiah 10:16" TARGET="_blank">Isaiah 10:16 and Isaiah 65:5;" TARGET="_blank">Isaiah 65:5; Jeremiah 15:4" TARGET="_blank">Jeremiah 15:4 and Jeremiah 17:4." TARGET="_blank">Jeremiah 17:4. It is also used of the burnings of the fire on the altar (Levticus 6:9, 12, 13).

W.H.

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In Isaiah 53:12," TARGET="_blank">Isaiah 53:12, who are the “great” and the “strong”, and in what way does God “divide” to the Messiah a portion with them?

Is it not probable that we place overmuch emphasis on these three words, and that we seek to get more out of them than perhaps they are meant to convey? “Divide” seems to suggest to our minds a cutting up into so many definite shares, of which Christ gets His, and certain others get theirs. But what if we use the word “assign” as is done in Darby’s Translation, or render the clause, “I will allot to Him a portion among the mighty”, as Gesenius does in his Lexicon! Either of these is quite correct as a rendering, and at the same time does not tie up our thoughts to an actual division of something into two or more parts. This should make it clear to us that the meaning may be no more than as follows: “I will assign to Him such a spoil as is usually that obtained by the great and the strong; and I will do so in recompense for (“Therefore”) His having suffered in littleness and weakness (as pictured in v. 7, etc.), and for (“because”) His having poured out His soul unto death (middle of v. 12).
Viewed in this way, the words “great” and “strong”, which are both plurals, need not refer to any particular individuals, but to the great and strong in general. Compare how the same two words are coupled together in such passages as Isaiah 8:7;" TARGET="_blank">Isaiah 8:7; Joel 2:2" TARGET="_blank">Joel 2:2 and Zecheriah 8:22; the word “many” in the first and last of these being the same Hebrew word as “great” in our verse.
The translators of the Septuagint, when turning the passage into Greek, rendered the second clause. “He shall divide the spoils OF the mighty”, and left out the “with” of the first clause also; thus suggesting the meaning to be a complete triumph over all His foes, however “many” or “mighty” they were. Various commentators agree with this view of the passage. But whether we take it thus, and think of the great and mighty ones as His enemies, amongst whom He stands out pre-eminent; the basic idea in the statement is much the same—that the One who stooped so low and who suffered so much, has been given a place and an honour beyond all others.

W.R.

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What are the crowns that Christ will give to believers for their reward?  At the Judgment Seat of Christ, the Lord will reward believers for what they have done in their life (1 Corinthians 3:11-15)." TARGET="_blank">1 Corinthians 3:11-15).  From other Bible verses, we can see that the Lord will reward believers with several type of crowns...

1 Corinthians 9:25" TARGET="_blank">1 Corinthians 9:25 - "And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible."

1 Thessalonians 2:19" TARGET="_blank">1 Thessalonians 2:19 - "For what is our hope, or joy, or crown of rejoicing"

1 Timothy 4:8" TARGET="_blank">1 Timothy 4:8 - "Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing."

James 1:12" TARGET="_blank">James 1:12 - "Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him."

1 Peter 5:4" TARGET="_blank">1 Peter 5:4 - "And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away."

Revelation 2:10" TARGET="_blank">Revelation 2:10 - "Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life."

Revelation 4:4" TARGET="_blank">Revelation 4:4 - "And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold."

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THE SABBATH AND THE LORD’S DAY

Is there any Scripture for making the first day of the week or the Lord’s Day, a Sabbath, on the ground that the Sabbath has been changed from the seventh to the first day?

None whatever; the Sabbath never was changed from the seventh to the first day of theweek by any divine revelation in the Scriptures. The two days are quite distinct.  The former was the Jews’ day, and we read in the Acts that the apostles would improve the occasion, by going to the Jewish synagogues on the Sabbath to get an opportunity for testimony (Acts 13:42;" TARGET="_blank">Acts 13:42; Acts 18:4)," TARGET="_blank">Acts 18:4), and then on the first day of the week, break bread with the disciples (Acts 20" TARGET="_blank">Acts 20: .). Their idea of the Sabbath was a well earned physical rest after six days of work, but true spiritual rest they never earned. The true rest, that of the Lord’s Day—the resurrection day—is rest in Him. We begin with this rest, and then work throughout the week. The two days ran concurrently in the Acts period, but there is not a line to show that the first day of the week was a physical rest-day. Probably the reason why the early disciples broke bread at night was that they were working all day. A certain legal sect gets a great advantage over denominational Christians owing to this common, mistaken notion. Its adherents point out that God never changed the seventh to the first day, and therefore, as they are legal to the core, they enforce on all literal obedience to what is to them the greatest commandment of all— Sabbath observance. Yet they themselves do not strictly keep it as the law enjoins, but are content with an approximate obedience, as long as you join the ranks of their denomination. It is perfectly true that “God rested on the seventh day from all His works,” as recorded in Genesis 2:2," TARGET="_blank">Genesis 2:2, but though God blessed the seventh day and sanctified it, there is no mention that it was instituted as a rest day for man till Millenniums later, nor have we a single case recorded in the history of the antediluvian patriarchs, nor of Abraham, Isaac or Jacob, of Sabbatical observance. What we read of Sabbatical resting in Gen. 2." TARGET="_blank">Gen. 2. 2 was no doubt coincidental with creation, but Genesis was only written by Moses, toward the end of the sojourn in Egypt. The Sabbath was not formally enjoined upon Israel till the giving of the law at Sinai in Exodus 20," TARGET="_blank">Exodus 20, though shortly before, when God gave the Manna, He arranged for a double quantity to be collected on the sixth day, “in view of the rest of the holy Sabbath,” so soon to be instituted. The collecting of the manna was to go on right through the desert wanderings, so that the question was settled at the start by anticipation, how manna was to be collected for the Sabbath’s consumption, preparatory to the institution of the day, in chap. 20. Later, in chap. 31. the true import of the Sabbath is explained (verses i 3, x 6: “Verily My Sabbaths ye shall keep, for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. . . . It is a sign between Me and the children of Israel for ever”).

The death-penalty was attached to a failure to observe it in every particular, e.g., the man found gathering sticks on the Sabbath. Nor were Israelites allowed to light a fire on the seventh day. But the Sabbath with its stringent laws was never given to the Gentile nations and still less to the church. The question as to the advantages of one day’s rest in seven is not disputed here. There can be no doubt at all that in practice some such rest is called for. Doubtless governments have a perfect right to decree such cessation from work on the pattern of the Jewish Sabbath, but that is totally different from enforcing a sort of Sunday Sabbath as a religious obligation, which is one of the pillars of Christendom under the title of “Sabbath Observance” (see Colossians 2:16)." TARGET="_blank">Colossians 2:16). What then is the Lord’s day?

It is the first day of the week, the resurrection day, on which the early disciples came together to break bread (Acts zo), and on which they were enjoined to lay by them in store as God prospered them, to avoid special collections when the apostle arrived (1 Corinthians 16:2)." TARGET="_blank">1 Corinthians 16:2). But because the day is not the Jews’ day, it is not for that “my day,” any more than any other day is “my day.” This is negative, but is there no positive enforcement? The first day is what no other is said to be: “the Lord’s day,” and though there is not a line of Scripture, known to the writer, which enjoins a legal or Sabbatical observance of the day on anyone, if it is His day, it is peculiarly fitting to regard it as such, and to avoid anything which would unnecessarily make the day common. The way we spend the Lord’s day may well be the straw which shews how the wind blows. The man who deliberately flouts the Lord’s day, flouts the Lordship of Christ, and shews the direction in which his whole life is trending.
W.H.

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Can a believer be possessed by a demon? Can demons attack us?
Possessed?  No.
Attacked? Yes.

Demons may enter the body of an unbeliever and take control of his thoughts and emotions but the Chrisitian is protected from Satan and his angels for the following reasons:

#1 Christians are indwelled by the Holy Spirit

1 John 4:4" TARGET="_blank">1 John 4:4 says

 Little children, you are from God and have overcome them, for he who is in you is greater than he who is in the world.

"He that is in you" refers to God, and more specifically, the Holy Spirit who indwells the believer since the moment of believing in Christ through the gospel.

Ephesians 1:13-14" TARGET="_blank">Ephesians 1:13-14  In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit,  (14)  who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.

#2 Christians are no longer under the power of Satan

Colossians 1:13-14" TARGET="_blank">Colossians 1:13-14  He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son,  (14)  in whom we have redemption, the forgiveness of sins.

But what about demon-possessed people in the Bible?

There are a number of examples of people who were possessed by a demon, but none of them were believers.  The demoniacs of Gadara (Matthew 8:28;" TARGET="_blank">Matthew 8:28; Mark 5:2)" TARGET="_blank">Mark 5:2) are them most startling examples of demon possession.  These show us the extreme change that came upon them once Christ had driven the demons from them.  These were not mere problems such as "demons of depression" or "demons of mental illness" or "demons of alcoholism", but true possession of a demonic spirit.

Were Ananias and Sapphira possessed by Satan?

Were Ananias and Sapphira believers?  Yes.   They were true followers of Christ, who possessed eternal life and are now in heaven.  They were in the "congregation of those who believed" (Acts 4:32)" TARGET="_blank">Acts 4:32) and were involved with the Holy Spirit (v. 3), but remained hypocrites. They sinned under the influence of Satan.  Satan did not indwell or possess them, but he rather slyly suggested this sin of hypocrisy in their mind or heart.

What does delivered unto Satan mean?

1 Corinthians 5:4-5" TARGET="_blank">1 Corinthians 5:4-5  In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ,  (5)  To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.

This discipline of sin the Church is further explained at the end of the passage.

1 Corinthians 5:12-13" TARGET="_blank">1 Corinthians 5:12-13  For what have I to do to judge them also that are without? do not ye judge them that are within?  (13)  But them that are without God judgeth. Therefore put away from among yourselves that wicked person.

Delivering one to Satan is therefore to put someone out of the communion, the protection and godly influence of the church and to let the believer live in the world, outside of the fellowship of the church.  He is once again in Satan's realm.

A believer can be attacked by Satan, as seen in the story of Job in Job 1:1-20." TARGET="_blank">Job 1:1-20.  He suffered the loss of home, business, health and family as a direct result of Satan's work.  Ananias and Sapphira were the victims of his mental attacks.  Believers must guard against his spiritual attacks (Ephesians 6:11-18)" TARGET="_blank">Ephesians 6:11-18) which are best combated by learning and holding to good doctrines.

Shad David Sluiter

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Should a pastor scare his congregation by preaching about Hell?

That depends on why he is doing it and what he is preaching.  Hell is definitely worth preaching about, because it is real.  God's great salvation made possible through the death of Christ on the Cross is a salvation to rescue guilty sinners from going to hell.  If there is no hell to preach, then salvation has no meaning. Thank God that the awfulness of hell is balanced by the wonder of God’s love for us and the miracle of Jesus’ sacrifice for us on Calvary.  Preach one without the other and you have heresy.

Some preachers like to promote their own agenda using the fear of hell to bring their point home.  A great crime is committed by anyone who, for example, would suggest that not attending a certain church or not paying a certain amount of money, or even committing a certain sin the preacher does not like will guarantee that a person will go there.  

When a person says, “Go to hell!”, they are doing exactly that, seeking to make whatever bothers them about someone else worthy of God’s ultimate judgment.  This is called “taking the name (authority) of the Lord in vain”, and God says in the 10 Commandments that that sort of carelessness will not go unpunished (Exodus 20:7)." TARGET="_blank">Exodus 20:7).

The fear of the Lord who can “destroy both body and soul in hell” (Matthew 8:28)" TARGET="_blank">Matthew 8:28) should sober us up so much that we are most afraid to misrepresent God in the matter.  So let us preach it faithfully, but also fearfully, with reverence and balance and complete biblical accuracy.

Alfred Corduan

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