What is the difference between fallen angels, demons, unclean spirits, and familiar spirits?

What is the difference between fallen angels, demons, unclean spirits, and familiar spirits?

This is a matter concerning which many seek to be wise beyond what is written, with results that are not profitable, either to themselves or to others. That Satan is a fallen angel, and a leader of other angels who fell with him, just as Michael is of unfallen angels, seems to be definitely proved by Revelation 12:7." TARGET="_blank">Revelation 12:7. That the sinning angels of 2 Peter 2:4" TARGET="_blank">2 Peter 2:4 and Jude 1:6" TARGET="_blank">Jude 1:6 are a different company, whose fall took place at a different time, is a view held by some, but without sufficient proof. That Satan is identical With Beelzebub the prince of demons is implied in Matthew 12:24-28" TARGET="_blank">Matthew 12:24-28 and Mark 3:22-26," TARGET="_blank">Mark 3:22-26, where Christ uses the terms interchangeably; and if that be so, the demons are most probably of the number of those who fell with him. These demons are otherwise called “unclean spirits,” because of their character, as may be seen by comparing verses Mark 5:12" TARGET="_blank">Mark 5:12 and 13. As for “familiar spirit,” it is a term used in the Old Testament of demons who, by entering into diviners, enabled them to carry on their evil work. See 1 Samuel 28:7," TARGET="_blank">1 Samuel 28:7, etc.. The “spirit of divination” in the damsel of Acts 16:16" TARGET="_blank">Acts 16:16 is similar. W.R.

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Is there help when I fail in my thought life?

Is there help when I fail in my thought life?

Failings need not produce hopelessness, for "I can do all things through Christ which strengtheneth me" (Philippians 4:13)." TARGET="_blank">Philippians 4:13). Therefore, despite our failure, we have a Savior who can deliver us from sin's power. Resolving the problem through human determination or methods is inadequate. If the means is not spiritual, the result won't be spiritual.

"If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness" (1 John 1:9)." TARGET="_blank">1 John 1:9). Immediate confession of wrong thoughts restores communion with the Lord, which provides the strength needed to withstand temptation. Confession is not a process that strengthens our resolve; it is an immediate return to normal Christian living.

Trying to force wrong thoughts from the mind only makes the problem worse, reinforcing wrong thinking. Replace wrong thinking with right thinking. Turn to Christ. Enjoy the wonderful contrast He is to all our miserable failures.

D. Oliver

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Who will be saved in the Great Tribulation?

Could those now familiar with the gospel be saved after the Rapture?

God has always reserved the right to establish deadlines in His offer of salvation: death, despite the uplifted serpent (Numbers 21);" TARGET="_blank">Numbers 21); the falling of judgment after God closed the door of Noah's ark; a closed door when the Son of Man returns to earth (Matthew 25:10;" TARGET="_blank">Matthew 25:10; Luke 13:25)." TARGET="_blank">Luke 13:25). Similarly, the Scriptures point to a deadline enforced when the Savior returns for His Church. 2 Thessalonians 2:10" TARGET="_blank">2 Thessalonians 2:10 describes the deceivableness of unrighteousness operating in "them that perish" (same word as "lost" in 2 Corinthians 4:3)." TARGET="_blank">2 Corinthians 4:3). Note two important phrases: "that they might be saved"; "that they might be condemned." Failing to receive the love of the truth and be saved, they will believe the lie and be condemned. Such strong language underlines the danger of making sweeping statements about some not included in the passage. Failing to "believe" or "receive" the truth indicates a conscious failure to repent and receive the Gospel -more than merely living where Bibles are available or gospel meetings are accessible. However, publically implying that some in a Gospel audience might find salvation after the Lord returns is infinitely more dangerous. The evangelist's responsibility is to urge his audience to "Seek ... the Lord while He may be found."

E. Higgins

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When does the worship end at the Breaking of Bread?

When does the worship end at the Breaking of Bread?

Believers who worship by the Spirit of God (Phi 3:3)" TARGET="_blank">Phi 3:3) will come to the Breaking of Bread with overflowing hearts (Psalm 45:1)." TARGET="_blank">Psalm 45:1). Their worship begins before they come, but their united worship begins as the meeting opens. How could an assembly remember the Lord (1Co 11:24, 25)" TARGET="_blank">1Co 11:24, 25) without worshiping? The united worship ends with a closing prayer, but the fragrance of worship lingers in spiritual hearts long after the gathering is dispersed. Any prayer or singing following the actual breaking of bread will continue the worship. Since the believers have already "declared the Lord’s death" (1Cor 11:26)," TARGET="_blank">1Cor 11:26), it is likely that the Spirit would lead the worship to emphasize the Lord’s resurrection and glory. Spirit-led ministry at the close of the meeting would hardly quench the spirit of worship in the gathering.

And there is ample reason why worship should be integral to all our gatherings. Worship will be our eternal occupation.

D. Oliver
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To whom does "the great" and "the strong" refer in Isaiah 53:12?

To whom does "the great" and "the strong" refer in Isaiah 53:12" TARGET="_blank">Isaiah 53:12?

The wording of the KJV presents a difficulty: our Lord as Victor is not on the level of "the great." He is unrivaled. Most authorities have not given too much light on this verse. Undoubtedly, however, this delightful chapter concludes with the Servant of Jehovah coming forth as the mighty Victor. The Septuagint may give us a clearer understanding of this text. It reads, "Therefore shall He inherit the many" (that He delivered in conquest), "and He shall divide the spoils of the mighty" (that He conquered as the Victor). Another has put it, "He divides the portion as a great one, and He divides the spoil as a strong one." The Victor shares the spoil with His friends. The spoil is evidently from the defeated foe. Isn't David's conquest in the valley a picture of this? David inherits the many by his victory as a great one. In the victory over the mighty He divides the spoil, as the strong one, with the delivered nation.

A. Hull

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What does the Bible say about "full-time" minister work?

Is a full-time, itinerant, "faith-supported" ministry biblical or relevant?

Such a ministry is biblical and therefore relevant, since the God-breathed Word fully equips us for every age and circumstance (2 Timothy 3:16, 17)." TARGET="_blank">2 Timothy 3:16, 17). The Spirit separated Barnabas and Saul to a distinct work (Acts 13:1-4)." TARGET="_blank">Acts 13:1-4). While Paul had reasons for doing secular work in Corinth and Ephesus (Acts 18:3; 20:34;" TARGET="_blank">Acts 18:3; 20:34; 1 Corinthians 9:12, 15;" TARGET="_blank">1 Corinthians 9:12, 15; 2 Corinthians 11:12)," TARGET="_blank">2 Corinthians 11:12), the norm is "that they which preach the gospel should live of the gospel" (1 Corinthians 9:14)." TARGET="_blank">1 Corinthians 9:14). It was therefore appropriate that he and Barnabas would forbear from secular work (verse 6). The gospel was their full-time work. Their’s was an itinerant ministry. Likewise, Timothy and other young men traveled with Paul (Acts 20:4)." TARGET="_blank">Acts 20:4). Although the work had progressed for several decades, there were still itinerant preachers whom Gaius faithfully helped (3 John 5-8)." TARGET="_blank">3 John 5-8). Such men - then and now - consolidate, unify, and further the work of God by moving among existing assemblies and into new work. Timothy and Titus stayed for extended periods in locations that needed assistance. These were temporary assiguments in which they served along with other local men.

The New Testament pattern is that such work received support through the voluntary offerings of assemblies (2 Corinthians 11:8;" TARGET="_blank">2 Corinthians 11:8; Philippians 4:14-16)" TARGET="_blank">Philippians 4:14-16) and individual believers (1 Corinthians 16:17)." TARGET="_blank">1 Corinthians 16:17). To reduce support to a contractual basis lowers the spiritual character of Christian giving and robs the worker of a singular dependence on His Master for all his needs.

D. Oliver
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Does God show His love in different ways to us, depending on our personality?

I think the answer to your question is "Yes." However, I doubt that we can take "The Five Languages of Love" (which I find very helpful) as a way to define "the languages" the Lord uses. Obviously, for instance, touch (hugs, etc.) doesn't apply. I take, it, though, that our personality, maturity, and experiences all affect our need for love. The Lord knows this as no one else can know it. His relationship with each of us is not a "one-size-fits-all" relationship, so He tailors His relationship with us to suit who we are. I think the Lord's relationship with Peter and John - and with each of the other disciples - illustrates this. John was the youngest of the disciples, according to tradition and the fact that he was alive into the 90's. Peter was the most prominent and outspoken of the group. John leaned on the breast of the Lord, but Peter apparently never did. It just wouldn't have suited his personality, as I understand him. The Lord said to peter in front of the others, "Get thee behind Me, Satan." I think if he had said that to John, he would have withered up and died.

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Should I respect my wife differently because she is a fellow-christian?

Does the oneness of a couple in marriage change their relationship as a brother and sister in Christ?

Nationality, status, and gender do not affect our relationship with Christ Jesus (Galatians 3:28)," TARGET="_blank">Galatians 3:28), although we have become brothers and sisters (1 Corinthians 7:15;" TARGET="_blank">1 Corinthians 7:15; James 2:15)" TARGET="_blank">James 2:15) in a new family. In our new relationship to Christ, no natural distinction limits our closeness to Him. Being brothers and sisters in Christ expresses that relationship.

Paul refers to "a sister, a wife" (1 Corinthians 9:5)," TARGET="_blank">1 Corinthians 9:5), which includes a spiritual (a sister in Christ) and a marriage relationship (wife). The two coexist.

Apart from the marriage relationship, Paul teaches Timothy that he must preserve moral purity with younger sisters (1 Timothy 5:2)." TARGET="_blank">1 Timothy 5:2). The Lord condemns some behavior outside of marriage (Exo 20:14; 1 Corinthians 6:18;" TARGET="_blank">1 Corinthians 6:18; 1 Thessalonians 4:3-7)" TARGET="_blank">1 Thessalonians 4:3-7) that is pure, proper, and prescribed (1 Corinthians 7:3-5)" TARGET="_blank">1 Corinthians 7:3-5) within marriage (Heb 13:4)." TARGET="_blank">Heb 13:4). So marriage moves a Christian into a new sphere, but doesn’t change his spiritual relationships. This points to some very practical teaching. A Christian’s marriage is to be marked by a dignity (1Th 4:4)" TARGET="_blank">1Th 4:4) and thoughtfulness (1Pe 3:7)" TARGET="_blank">1Pe 3:7) consistent with the relationship of Christ and the Church. Disagreements in a marriage are to be resolved behind closed doors (hopefully) as mature brothers and sisters in Christ. The pressures of a marriage do not excuse acting toward a spouse in a way that a Christian would not act toward another fellow-believer.

"He that is without sin among you, let him first cast a stone" (John 8:7)." TARGET="_blank">John 8:7).

D. Oliver
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Could Jesus Christ have returned to heaven without dying on the cross?

Could our Lord have returned to heaven without going to the Cross?

This idea used to be put forward as a possible suggestion for illustrative purposes. What a wonderful ending to our Lord’s life it would have been had He gone straight up to heaven without dying! but without asserting that this was a possibility. Of later years this supposition has become an affirmation, put forward as though there was a clear “thus saith the Lord” for it. Especially have speculative teachers, who love the sensational, asserted this in connection with the Transfiguration on the Holy Mount. In reality this was the most unlikely moment for such a thing to occur, had it been otherwise within the range of God’s purposes, for such an event is never hinted at in any of the three Gospel accounts of the Transfiguration.

In Matthew 17" TARGET="_blank">Matthew 17 this comes just after the Lord’s first clear announcement of His passion: “Jesus began to show unto His disciples, how that He must go unto Jerusalem, and suffer many things”, etc. (Matthew 16:21)." TARGET="_blank">Matthew 16:21). In Mark 9" TARGET="_blank">Mark 9 likewise the account is preceded by the words of Mark 8:31," TARGET="_blank">Mark 8:31, “The Son of Man must suffer,” etc., and so in Luke 9" TARGET="_blank">Luke 9—the reference to the sufferings in Luke 9:22" TARGET="_blank">Luke 9:22 as a necessity, is followed by a glimpse of the coming Kingdom glory.

Far then from a choice being offered to our Lord on the Holy Mount of returning to heaven without dying, I believe this prophetic view of the coming Kingdom glory was to cheer the disciples in view of the certainly coming Cross. There is an additional fact given us in Luke, namely, the subject on which Moses and Elias conversed with our Lord in the glory —“They spake of His decease which He should accomplish at Jerusalem.” Certainly Peter tried to turn Him from this purpose in Matt. i6, but was met with a stern rebuke.

The momentous scene in Gethsemane clearly shows, however, that the Lord was a free Agent in redemption. He was under no fatalistic necessity to redeem men, but He was “the Lamb slain before the foundation of the world,” and He had said to Nicodemus, “The Son of Man must be lifted up.” Later we hear Him saying, “For this cause came I unto this hour,” and “The Son of Man came . . to give His life a ransom for many.” These two sides of truth are seen at Gethsemane. His holy human will rightly shrank from contact with sin, and the Divine abandonment involved; but as a Divine Person His will was able to say, “Nevertheless not My will but thine be done.” When Peter sought by the use of the sword to defend His Master, the latter says, in Matthew 26:52," TARGET="_blank">Matthew 26:52, “Thinkest thou that I cannot now pray to My Father, and He shall presently give me more than twelve legions of angels?” but immediately adds, “But how then shall the Scriptures be fulfilled, that thus it must be?”

In John 18:11" TARGET="_blank">John 18:11 we have an additional word, “The cup which My Father hath given Me, shall I not drink it?” which, coming either before or after the other words, gives us the balance of Scripture. It was with “wicked hands”—the voluntary act of murderers—that men crucified and slew Him; but it was also with holy hands that He by a voluntary act, and by the Eternal Spirit, offered Himself without spot to God (Hebrews 9)." TARGET="_blank">Hebrews 9). He could say with equal truth, “No man taketh My life from Me, but I lay it down of Myself,” and “this commandment have I received of My Father” (John 10)." TARGET="_blank">John 10). There was no fatalistic necessity for our Lord to lay down His life, but there was a moral necessity, and it is very unprofitable and unsound specula tio to assert the contrary.

W.H.

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Does God treat people differently in different ages?

When God deals with different people in different times, do His dealings ever overlap?

"Unto the King of the ages,... be honor and glory unto the ages of eternity" (1 Timothy 1:17," TARGET="_blank">1 Timothy 1:17, Newberry), indicates that the Sovereign of the universe has designated distinct ages and He controls and dispenses all in all the ages. Such principles as repentance, faith, and submission to God abide in every dispensation. Likewise, the gospel of the grace of God in this age and the gospel of the kingdom in a coming age are both founded on atonement. How God works distinguishes these periods. Since the Church is a wholly new entity and not an extension of Israel, each has its own peculiar and distinct dealings from God. In the present age, God is forming the Church. When this masterpiece is complete, God will deal with the nation of Israel in a distinct way Although God's ways are always consistent with each dispensation, events in one age can foreshadow events in the succeeding age. We may be observing events today that foreshadow prophetic scriptures yet to be fulfilled. To borrow from another, "If it were not that we knew that the clock of prophecy cannot commence until the Church is raptured, we would have thought it had already commenced." "How unsearchable are his judgments, and his ways past finding out" (Romans 11:33)" TARGET="_blank">Romans 11:33)!

A. Hull

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