Satan's ability is revealed and set forth in Biblical principles. Jude 3 says we all have a "common salvation." "The devil" (Matthew 4:1) is styled as "the tempter" (Matthew 4:3). The Apostle Paul penned in 1 Corinthians 10:13, "There hath no temptation taken you but such as is common to man." Therefore, we have Biblically established the following principles:  (1) we have a "common salvation"; (2) there is one denoted as "the tempter," and there is a divinely established boundary within which he must operate; and (3) all that he can work is that which is "common to man." 

James 1:14 reads, "Every man is tempted, when he is drawn away of his own lust [The Emphatic Greek Diaglott says 'inordinate desire,' or desires satisfied in an inordinate manner] and enticed." This reveals the next principle: (4) Satan's approach is universal. Just as Acts 10:34 tells us, "God is no respecter of persons," the Lord has set that same boundary on the devil.

What ability does Satan have? Obviously, he can speak to us, trying to affect our thoughts, and if these thoughts are embraced (as in the case of Adam and Eve), he will affect our actions. First John 2:15-16 reveals what avenues ("desire") he appeals to: "the lust of the flesh, and the lust of the eyes, and the pride of life." This is "all that is in the world." The enemy has a divine boundary imposed—to use ONLY these three avenues. We see them used on Eve (Genesis 3:1-6) and on Christ (Matthew 4:1-11; Luke 4:1-12).

Satan works by injecting thoughts into our minds to produce temptation. He uses the three avenues we mentioned to appeal to our desires. This is why we are told, "The weapons of our warfare are not carnal" (2 Corinthians 10:4), and we are instructed to be "bringing into captivity every thought to the obedience of Christ" (2 Corinthians 10:5). 

James 4:7 tells us: "Submit yourselves therefore to God. Resist the devil, and he will flee from you." If we follow this admonition, we can be "more than conquerors" (Romans 8:37). We can be one who "always ... triumph in Christ" (2 Corinthians 2:14) because of "God, which giveth us the victory through our Lord Jesus Christ" (1 Corinthians 15:57).

Earl R. Borders

"The cherubims" in Exodus 25:18-20 portray a beautiful typical picture. In 1 Corinthians 10:11, the Apostle Paul, speaking of the Old Testament events and practices, wrote, "Now all these things happened unto them for ensamples." The Greek word for "ensamples" is tupos, and it means "types." Webster's New World Dictionary defines a type as: "a person, a thing, or an event that represents or symbolizes another, especially another that is to come." The Old Testament Tabernacle is rich in its symbolism of the New Testament realities that, at that juncture (1491 B.C.), were "to come." 

Let us identify what the "cherubims" represent. They were not angelic beings, or angels, as is commonly supposed. Ezekiel 10:15 tells us that "cherubims" are "the living creature that I saw by the river of Chebar." In Ezekiel 1:5, the prophet said while "by the river of Chebar" (verse 1), he saw "four living creatures." Revelation 5:8 speaks of "four beasts" in the King James Version, but the Nestle Greek Text says "living creatures." The Greek word is zoon, and it means "living creatures." 

Revelation 5:9 reveals these "living creatures" are the "redeemed." Thus, "the cherubims" of Exodus, Chapter 25, are representative of the redeemed of all ages.

The description provided in Exodus 25:18 explains that on the Ark of the Covenant, there was a "mercy seat" (a vivid type of Christ). Romans 3:25 speaks of Christ as our "propitiation" ("mercy seat"; The Emphatic Greek Diaglott). In this New Testament dispensation, Christ is our "mercy seat." Thus, He is what is being typified in the Old Testament Tabernacle's "mercy seat."

Exodus 25:18 tells that the "two cherubims" were connected "in the two ends of the mercy seat." Verse 20 says, "Toward the mercy seat shall the faces of the cherubims be." Several beautiful truths are depicted in the types represented in these verses. They were facing "the mercy seat," typical of the saints "looking unto Jesus the author and finisher of our faith" (Hebrews 12:2).

Notice, there are "two cherubims." We found they represent the redeemed of all ages. One symbolizes those "just men made perfect" (Hebrews 12:23), the Old Testament brethren that Christ's redemptive work first applied to (Hebrews 9:15). The other of the "cherubims" represents the New Testament saints. It is a beautiful portrayal of how we are all brought together and connected through Jesus Christ. It also depicts that we are joined as one with Christ, just as He prayed in John 17:21, saying, "That they also may be one in us."

Being connected to the "mercy seat" shows our access to Christ and the presence of God comes through a dispensation of "mercy" and that "mercy" is what connects us both to Christ and to the redeemed of all ages. Another glorious picture is described in Exodus 25:22, which says, "And there will I meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims." It is a beautiful picture that the presence of God is right in the midst of the saints.
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The magnificent typical portrayal of "the cherubims" and their position on the Ark of the Covenant shows us that God's desire has always been His presence, Christ, and the redeemed of all ages be all joined together in a glorious oneness!

Earl R. Borders

Earl R. Borders

This verse and Revelation 21:1 are speaking of the same thing. Second Peter 3:10-14 is running parallel thoughts: verse 10 tells what will occur at "the day of the Lord" (the Second Advent), and verse 11 deals with "what manner of persons ought ye to be." Verses 10 and 12 speak of the event of the Consummation, where conversely, verses 11 and 13 address the question of "what manner of persons ought ye to be" to be ready for that event. The Apostle Peter addressed that question when he penned "in all holy conversation ['conduct'; Greek] and godliness" (verse 11). 

This Scripture text is speaking of a "new earth ['earthen vessels'; 2 Corinthians 4:7], wherein dwelleth righteousness" (verse 13). The "new heavens" (verse 13) is the exalted spiritual position those who are a "new earth" occupy (the church). That is eternal as opposed to the temporal, the firmamental "heavens" that "shall be dissolved" (verse 12). The church is a spiritual reality that is "without spot, and blameless" (verse 14). Ephesians 5:27 substantiates this truth—the "new heavens" verse 13  speaks of is the exalted position occupied by the New Testament church. 

(The Book of Revelation Explained, Volume VI, explains Revelation 21:1 more thoroughly.)

Earl R. Borders

There are several aspects to this question that must be considered. Some are of the persuasion that food should never be served in a church building, and they reference 1 Corinthians 11:22, where the Apostle Paul penned: "What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not?" To understand this apostolic rebuke, we must study what occurred in Corinth, one of the largest commercial and trading centers of the ancient world. In this city were all the various positions on the socioeconomic scale (rich, poor, bond, and free).

Thank God, one thing salvation and the Gospel of Jesus Christ did was to remove all the societal distinctions and barriers between people. "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus" (Galatians 3:28).

One thing the morning-time brethren practiced was the "feasts of charity" (Jude 12), similar to what we may term a "Fellowship Dinner." It was a meal where everyone contributed what they could and everyone partook of all the meal. However, this practice had gone severely wrong in Corinth. In 1 Corinthians 11:21, the Apostle addressed what was occurring in Corinth, saying, "Every one taketh before other his   own supper: and one is hungry." Instead of bringing food to share with poorer brethren, they were eating their own meal in front of poorer, hungry brethren with no thought of sharing. 

In verse 22, Paul reproved them for the practice that "shame[s] them that have not ... shall I praise you in this? I praise you not." The Scripture is not advocating that food was never to be partaken of in a church building; rather, if you are going to participate in the practice of eating your own meal, exclusive of others, do it at home.

The Apostle correlated these verses with teaching concerning "the Lord's supper" (1 Corinthians 11:20). In 1 Corinthians 11:23-31, he related what he had "received of the Lord" (verse 23). He instructed them (and us by extension since it was incorporated into the Scriptures) that this was a solemn occasion. He wrote, "Ye do shew the Lord's death till he come" (verse 26). The Lord's Supper is to be a time of solemn self-examination. Verse 28 charges, "Let a man examine himself." It is a time when we are admonished, "If we would judge ourselves, we should not be judged" (verse 31). It is a sober time for introspection and prayer, not one designed for fellowship or lighter activity.

To follow the example set forth by the institution of this ordinance by Christ, the Gospel accounts record this after the communion portion of the ordinances was observed: "And when they had sung an hymn, they went out" (Matthew 26:30; Mark 14:26).

My personal feeling is, following the ordinances (especially the solemn occasion of "the Lord's supper") would not be the most appropriate service to follow with a time of refreshments. I feel the people would be better served to leave still meditating upon "the Lord's death."
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That being said, in some foreign fields where saints may walk many miles to assemble, it would not be a kindness to have them leave to commence a lengthy journey, many times by foot, without some form of being fed or refreshed. This is where "there are differences of administrations" (1 Corinthians 12:5), and pastors in their separate fields of labor must seek divine guidance and Holy Ghost direction concerning the appropriate course of action. The Bible does not expressly mandate either way. Again, this is where the ministry, being led of the Spirit, must determine what is best for their particular field.

Earl R. Borders

The Scriptures do not teach celestial angels have either free moral agency or the power of choice. Such flawed teaching has its roots in the erroneous doctrine that the devil was once an angel in Heaven who rebelled against God and was cast out. We know that teaching is not so since the Scriptures teach he was a devil "from the beginning" (John 8:44). The thought of angels having the power of choice is rooted in that teaching.

How do we know angels do not have "free will"? First, "free will," choice, or free moral agency are all various expressions indicating the ability to choose to sin or not to sin. For there to be a choice to sin, there must be the ability to be subject to temptation. The Scriptures are clear concerning the avenue through which temptation works. James 1:14 tells us, "But every man is tempted when he is drawn away of his own lust, and enticed." This verse reveals two things: (1) "every MAN is tempted" (temptation is solely an experience for mankind); and (2) all temptation stems from human "lust" ("inordinate desire"; The Emphatic Greek Diaglott).

To understand what desires James was alluding to, we must consider 1 John 2:16, which reads, "For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world." 

Angels are not "of the world." Neither do they have "flesh" nor human "life" with which to be tempted. Colossians 1:16 lets us know they are created beings, stating, "For by him ['his dear Son'; verse 13] were all things created, that are in heaven." Hebrews 1:13-14 tells us "angels" are "all ministering spirits." They are spirit beings, hence, not fleshly creatures, or "of the world." Therefore, they are not subject to temptation, and there must be temptation to exercise a power of choice.

Several Scriptures are often used to support the false belief that angels can sin. Let us look at some of them. First Kings 22:19-22 portrays a response to divine will. In verse 20, the Lord posed a question to elicit a response: "Who shall persuade Ahab, that he may go up?" That was the divine will. The "host of heaven" (verse 19) responded to perform the divine will. This passage has nothing to do with the exercise of any will for them to sin or make a moral choice. 

Because angels have no free moral agency does not mean they are unintelligent or unable to make decisions in other matters. In Genesis 19:17-22, the angel instructed Lot to "escape to the mountain," but Lot requested, "this city is near to flee unto ... let me escape thither." In verse 21, we read the angel changed his mind. He made a decision, but this decision was not a matter of moral consequence concerning sin.

In Luke 8:32, we read, "They besought him that he would suffer them to enter into them." This does not speak of angelic beings, for verse 33 refers to them as "devils." This verse reveals demons have desires but are subject to the power of Christ. Again, the question posed in this verse has no moral consequence because neither angels nor demoniac spirits possess the power of moral choice. Both are spirit beings created to perform a certain function.
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Second Timothy 2:26 speaks of "the devil" and "his will." Obviously, he has a "will," but that "will" is to desire accordingly and perform and fulfill the purpose and divine will for which he was created. The devil has no power to choose concerning to sin or not. He serves, according to Matthew 4:3, as "the tempter," not the tempted.

If angels were subject to "free will" and had the ability to choose to sin, they must also have an opportunity to avail themselves of salvation. The Apostle Peter, penning in 1 Peter 1:12 concerning "salvation" (verse 10), wrote it was an experience which "the angels desire to look into." The clear implication is that it is something they are unable to comprehend or enjoy. Why? Because it does not pertain to them due to the type of being that they are

Earl R. Borders

Earl R.  Borders

John did not receive the vision through human understanding or natural means, but while on the isle of Patmos, he received a "vision" (Revelation 9:17). Isaiah 29:11 calls it "the vision of all [all the Gospel Day]." John saw a representative of the entire Gospel Day, or the entire Christian dispensation. How did John get a vision of Babylon? Revelation 17:1 says, "Come hither; I will shew unto thee the judgment of the great whore." Revelation 17:3 tells us, "So he carried me away in the spirit into the wilderness." The Spirit had to get John into a position where the Spirit could carry him away (convey his mind, his thinking). 
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Even after John saw the woman whom Revelation 17:5 terms as "BABYLON," Revelation 17:6 says that he "wondered with great admiration." Revelation 17:7 reads: "And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her." It took a work of the Spirit, and it also takes a man with a message, under the anointing of the Spirit, to give people insight as to their true conditions yet today. 

Earl R. Borders

Matthew 4:1 reads, "Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil." In the midst of this occasion, Matthew 4:5 says, "Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple." Bear in mind, Jesus was being tempted, and James 1:14 tells us, "Every man is tempted, when he is drawn away." Jesus was not physically transported to the "pinnacle of the temple," but He was "drawn away" in His mind. 
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Matthew 4:8 states, "Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world." There is no physical position where you can see "all the kingdoms of the world." The enemy took Jesus in His mind. He never left the wilderness while He was in temptation. Mark confirmed that in Mark 1:12-13, writing: "And immediately the Spirit driveth him into the wilderness. And he was there in the wilderness forty days, tempted of Satan." Jesus never left the wilderness the entire time He was tempted. The enemy carried or transported Him in His mind.

Earl R. Borders