In 2 Corinthians 5:8, the Apostle Paul wrote, "We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord." When an individual is saved and the soul departs (becomes "absent from the body"), he immediately becomes "present with the Lord." The Apostle stated, "For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better" (Philippians 1:23). This verse reveals when we (the soul, the real person) depart from our earthly frame, if we are saved, our soul goes "to be with Christ." As Stephen became the first Christian martyr, he cried in Acts 7:59, "Lord Jesus, receive my spirit." Therefore, a saved individual is with Jesus after they have passed away. 
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The Scriptures also teach while time is standing, the saved who pass from this life go to Paradise (also denoted as "Abraham's bosom"; Luke 16:22). In Luke 23:43, Jesus told the repentant thief, "To day shalt thou be with me in paradise." Paradise is the immediate eternal realm a believer occupies subsequent to death. Jesus uncapped eternity and allowed us a glimpse when He spoke the words recorded in Luke, Chapter 16. Verse 22 says Lazarus "died, and was carried by the angels into Abraham's bosom," indicating Paradise immediately succeeds death. (Some refer to this account as a parable, but Jesus mentioned the name of the individual in this account, Lazarus, and none of Christ's parables mention a personal name. This account is not a parable.)

Earl R. Borders

Jesus ascended "into heaven, and sat on the right hand of God" (Mark 16:19). Several Scriptures substantiate the same truth (Luke 22:69; Romans 8:34; Ephesians 1:20; Colossians 3:1; Hebrews 8:1; 10:12; 1 Peter 3:22). Paradise and Heaven are two distinct, different places. When Christ revealed Himself to Mary (after His Resurrection), He admonished her, "Touch me not; for I am not yet ascended to my Father" (John 20:17). Ecclesiastes 5:2 says, "God is in heaven." 

After Christ's death on the Cross, He was "in paradise" for three days and three nights (Luke 23:43). When He spoke to Mary, He had been to Paradise, but not to Heaven. The question is, if Jesus is in Heaven, and when a saint dies, he goes to Paradise (a separate, distinct place), how is it possible that saved one is "with Christ" (Philippians 1:23)?

Christ is part of the Triune Godhead—God the Son—but He is nonetheless God. Hebrews 1:8, quoting Psalm 45:6, says, "But unto the Son he saith, Thy throne, O God, is for ever and ever." Here, He is clearly denoted as "God" and, as such, has all the divine qualities of God. One quality is omnipresence, the ability of being everywhere present. But there is a deeper truth portrayed in this reality. In His divine person and presence, there is a unity of things divine. 

In John 3:13, Jesus (speaking to Nicodemus) said, "And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven." Jesus was on the earth, speaking to Nicodemus, yet said He was "in heaven." In Ephesians 1:20, the divine penman wrote concerning Christ, "When he raised him from the dead, and set him at his own right hand in the heavenly places." The "heavenly places" are a spiritual position we occupy as well, for Ephesians 2:6 says, "And hath raised us up together, and made us sit together in heavenly places in Christ Jesus." 
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In Revelation 1:13, Jesus is portrayed as being "in the midst of the seven candlesticks [representing the church; Revelation 1:20]." In His divine personage and divine quality of omnipresence, He has the ability of being "in heaven," "in heavenly places," and "in the midst of" the church. Ephesians 1:10 tells us, "That in the dispensation of the fulness of times [this New Testament dispensation] he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him." 

Knowing that He has gathered "together in one all things in Christ," that He has a presence "in heaven," and when the saved "depart," they are "with Christ" reveals that Jesus has a presence in Paradise as well.

Earl R. Borders

In instituting the New Testament ordinance of the Lord's Supper, Jesus made a proclamation that, sadly, has not only been difficult to understand with casual perusal, but even subject to erroneous teaching. This exclamation is recorded in all three synoptic Gospel accounts; thus, attaching the importance of divine inspiration to this utterance.

In Matthew 26:29, Christ said, "I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom." This is also recorded in Mark 14:25 and Luke 22:18.

To be "rightly dividing the word of truth" (2 Timothy 2:15), we must allow "the Spirit of truth" to "guide" us (John 16:13). We must lay "precept upon precept; line upon line" and go "here a little, and there a little" (Isaiah 28:13). If we allow the Spirit to "mate" up the Scriptures, for "his spirit it hath gathered them" (Isaiah 34:16), then every obscure or unclear passage of Scripture text can be clarified by other portions of God's Word.

This expression must first be viewed in the greater context. In each instance, the expression concerning the "fruit of the vine" (Matthew 26:29; Mark 14:25; Luke 22:18) is related to "this is my blood of the new testament" (Matthew 26:28; Mark 14:24; Luke 22:20). The statement concerning "this is my blood" was not intended to be taken literally for as Jesus spoke these words, His blood had not yet been shed. It was still coursing through His veins. He was referring to what it represents. Thus, we must consider what the "blood" (or the "fruit of the vine") represents.

Jesus instructed His disciples, "Drink ye all of it" (Matthew 26:27), and He declared, "Whoso eateth my flesh, and drinketh my blood, hath eternal life" (John 6:54). This "blood" represents that which has a "life"-giving quality. What did the Old Testament Scriptures say concerning the "blood"? Deuteronomy 12:23 says, "For the blood is the life." In this New Testament dispensation, Romans 8:10 tells us, "The Spirit is life," and 1 Corinthians 12:13 reveals we "drink into one Spirit."

In the verses under consideration, Jesus spoke of the "fruit of the vine" as "when I drink it new." He was speaking of a new wine that would be available "in the kingdom of God" (Mark 14:25). Joel 3:18 prophesied of "in that day," speaking prophetically of this Gospel Day, "the mountains shall drop down new wine and the hills shall flow with milk." These are prophetic expressions revealing the benefits of the New Testament dispensation. The "milk" alluded to is "the sincere milk of the word" (1 Peter 2:2). The "new wine" is what the disciples were accused of drinking on the Day of Pentecost (Acts 2:13). 

The Apostle Peter explained this was the fulfillment of the prophecy of when God said, "I will pour out my spirit" (Joel 2:28-29). So the "new wine" represents the Spirit. When "the kingdom of God" came "with power" (Mark 9:1), the Spirit was poured out. God's people drank Him in (1 Corinthians 12:13), and "they were all filled with the Holy Ghost" (Acts 2:4).

Jesus said He would drink this "fruit of the vine ... with you" (Matthew 26:29). When Saul of Tarsus "persecuted the church of God, and wasted it" (Galatians 1:13), Jesus confronted Saul on the Damascus Road and said, "Why persecutest thou me?" (Acts 9:4). In Matthew 25:40, Jesus taught, "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me." First Corinthians 12:12 says, "The body [or 'the body, the church'; Colossians 1:18] is one." Though it is comprised of "many," it is "one body: so also is Christ." Understanding the spiritual principle that Christ and His body are "one," when they drank this "new wine," He, in essence, drank it with them!

The reality of our text is a spiritual reality. Christ's drinking of the new wine (representing what His blood produced) speaks of the church His blood purchased and the Spirit that instituted that church on the Day of Pentecost.

Earl R. Borders

It is important not to isolate 2 Peter 2:4 from its context. Verse 1 relates, "There were false prophets among the people." The Apostle Peter was reminding them, "The thing that hath been, it is that which shall be; ... there is no new thing under the sun" (Ecclesiastes 1:9). He then proceeded to prophesy, "There shall be false teachers among you" (verse 1), and "many shall follow their pernicious ways" (verse 2). 

In verse 3, Peter revealed their motivation ("covetousness") and their manner of operation ("feigned words"). Then, he spoke of "the angels that sinned" (verse 4). The subject under discussion had been "false prophets" and "false teachers" (verse 1). Verse 10 says it is "chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, selfwilled." Contextually, the Apostle Peter was exposing those who were caught up with the spirit that produced the morning-time apostasy. He referred to these as "natural brute beasts" (verse 12).

When considering the expression "the angels," there is a natural tendency to assume this refers to celestial beings. The Greek word for "angels" is aggelos, and it means "a messenger, by implication a pastor" (Strong's Expanded Dictionary of Bible Words with Vine's Complete Expository Dictionary). It is used in various Scriptures (especially in the Book of Revelation) to denote a ministry (God's messengers). (Read Galatians 4:13-14 and Revelation 22:8-9.)

The word "sinned" indicates this verse is not referring to celestial beings. There can be no sin without temptation. James 1:14 says, "Every man is tempted, when he is drawn away of his own lust [the Greek word means 'desire'], and enticed." 

The avenues of "lust" that are appealed to and tempt one to sin are "the lust of the flesh, ... the lust of the eyes, ... and the pride of life" (1 John 2:16). To be tempted, one must have "flesh" and "eyes." The "flesh" is a product of the earth. (Read Ecclesiastes 12:7.) Celestial angels are "spirits" (Psalm 104:4; Hebrews 1:7, 13-14). Certainly, "angels" can take on a human form, but they are not human. They are "spirits" and hence exempt from temptation. Thus, celestial angels could not have "sinned."

The expression "God ... cast them down to hell" (2 Peter 2:4) is akin to Jesus' words in Luke 10:18, which states, "I beheld Satan as lightning fall from heaven." This is speaking of the devil and his false teachings being cast from an exalted position when understanding of the truth came to men's minds. Jesus said, "The spirits are subject unto you" (verse 20). What brought this about? "The Lord appointed other seventy also" (Luke 10:1), and through "preaching the gospel" (Luke 9:6), people received understanding. Satan and his falsities lost that exalted position in men's minds.

The word translated as "hell" in 2 Peter 2:4 is the Greek word tartarus. This is the only place that Greek word appears in the New Testament. It came from Greek mythology and was regarded by the ancient Greeks as a subterranean region, doleful and dark. It was supposedly where the Titans, who rebelled against Zeus (the mythological father of gods and men), had been cast (Thayer's Greek-English Lexicon and one noted Bible study series). 

Peter's usage of this unique word ("hell," tartarus) conveys that as the Lord instructed the true prophet in Isaiah 58:1 to "Cry aloud, spare not, lift up thy voice like a trumpet," the Lord allowed a true ministry to expose the falsities of the "false teachers" by crying out the truth and not sparing on the message. Thus, these "angels" (false ministry) were "cast down." They and their teachings were shown to be as false as Greek mythology and Zeus! 

Peter prophesied in verse 2, "Many shall follow their pernicious ['that will destroy or ruin'; The Thorndike Dictionary] ways." Verses 12-23 of this chapter describe the works and effects of these "false teachers." However, the Apostle was speaking to the judgment of God upon wrong when he spoke of these "angels" (verse 4), "bringing in the flood upon the world of the ungodly" (verse 5), and "turning the cities of Sodom and Gomorrha into ashes" (verse 6). 

The common element of these verses is that wrong will not stand. God has a way of showing His judgment. So He does in verse 4 with these "angels." 

After the "angels" are exposed as being as "false" as mythology, 2 Peter 2:4 says that they are "delivered ... into chains of darkness." Their "darkness" is what holds them in bondage! Second Thessalonians 2:10-11 reads, "Because they received not the love of the truth .... And for this cause God shall send them strong delusion." These "angels" are "false teachers" because they are not honest-hearted, do not have "the love of the truth," are deluded, and their own "darkness" holds them bound as in "chains." 

Jesus said in John 12:35, "Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth." Jude 13 speaks of this same condition and calls them "wandering stars" ("stars" represent the ministry; Revelation 1:16, 20). It also says "to whom is reserved the blackness of darkness." 

They are in the greatest darkness because of their spiritual position and condition. It is the "blackness of darkness." Jesus said in Matthew 6:23, "How great is that darkness!" Second Peter 2:4 reveals one under such a delusion and in such "darkness" will be in that sad state "unto judgment," that day when "God shall judge the secrets of men by Jesus Christ" (Romans 2:16). 

The Apostle conveyed in 2 Peter 2:4 that these "angels" were a ministry who, once "the Lord ... bought them" (verse 1), had "escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ," but "they are again entangled therein, and overcome" (verse 20). 
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These "angels" were men living on this earth. The verse in question does not say anything about them being in Heaven. The "hell" they were cast into is an expression denoting the exposure of the low level and mythology of their falsities. It has no connection to the hell to which the lost goes ("hell," or hades; Luke 16:23) and ultimately Gehenna (Mark 9:43).

Earl R. Borders

In the inspired words of the Apostle John, we must recognize this portion of one verse is a very small part of a much larger Epistle. Though 1 John is not a lengthy letter, it still has a larger, surrounding context. Romans 6:23 reads, "The wages of sin is death," but that is not what the sacred writer was dealing with in this verse because he wrote conversely in 1 John 5: 17, "There is a sin not unto death."

What had the Apostle been dealing with in this Epistle? John had just returned from his exile on the Isle of Patmos. He was well over one hundred years old, was the last living of the original Apostles personally chosen by Christ during His earthly ministry, and had seen many of the conditions revealed to him in the Revelation working on the church. The ship of the faith was veering off course because of the winds of apostasy blowing fiercely upon it. 

In this letter, the Apostle was working to steer the church back on course. He spoke of those who said they had "fellowship with him, and walk in darkness" (1 John 1:6). He proceeded to address those who "deceive" themselves (1 John 1:8). John even went further and rebuked those who "saith he is in the light, and hateth his brother" (1 John 2:9). He boldly declared they were "in darkness even until now" (1 John 2:9). In Chapter 2 (this letter was penned in the proximity of A.D. 100), he warned, "Even now are there many antichrists" (1 John 2:18). John sadly stated, "They went out from us" (1 John 2:19).

When viewing the overall tenor of the Epistle, we see John was dealing with spirits that were loose (1 John 4:1) and working and producing apostates and antichrists. The sacred Hebrew writer spoke of those who "it is impossible ... to renew them" (Hebrews 6:4-6). The Hebrew writer dealt with much the same issue. In the verse in question (1 John 5:16), John was speaking of "death" in this text as a finality. He was speaking of the same sin Jesus spoke of in Matthew 12:31-32 concerning "blasphemy against the Holy Ghost." This text pronounces the sobering words that this "shall not be forgiven him, neither in this world, neither in the world to come." This chilling warning is recorded in all three synoptic Gospels (Matthew 12:31-32; Mark 3:29; Luke 12:10). 

Mark 3:29 states, "He that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation." This is why Jesus repeated seven times in the seven letters of Revelation (representing the seven periods of the Gospel Day), "He that hath an ear, let him hear what the Spirit saith unto the churches" (Revelation 2:7, 11, 17, 29; 3:6, 13, 22).

First John 5:16 is sadly speaking of a people who, as the songwriter, Brother B. E. Warren penned, "Slighted, the warnings repeated, Leave you in Satan's control; And with all heaven rejected, Lost your soul." This verse is addressing the terrible condition of those who have crossed the line, or as 2 Chronicles 36:16 says, they were in a position where "there was no remedy." When this occurs, 1 John 5:16 says, "I do not say that he shall pray for it." The Lord essentially said the same thing to the Prophet Samuel concerning King Saul, saying, "How long wilt thou mourn for Saul, seeing I have rejected him?" (1 Samuel 16:1).
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I trust it is plain how the Apostle used the expression "death" in this text. In verse 17, he wrote, "There is a sin not unto death," making it clear that he intended verse 16 as speaking of finality, that sin against the Holy Ghost. May God help each of us that we ever keep an attentive ear and open heart to "hear what the Spirit saith."

Earl R. Borders

When considering the organization of the hierarchy of evil, remember, God is a God of order (1 Corinthians 14:40). Likewise, "Satan" has "his kingdom" (Matthew 12:26), and it has an orderly hierarchy. Satan is referred to as "the god of this world" (2 Corinthians 4:4) and "the prince of this world" (John 12:31; 14:30; 16:11). The Greek word is archon ("first in rank") and translates twenty-two times in the New Testament as "ruler." He is "the god," "first in rank," or "ruler."
 
"First in rank" indicates there must be other ranks. Matthew 12:24 speaks of "Beelzebub the prince [archon, meaning 'first in rank'] of devils." Ephesians 6:12 tells of "principalities … powers … the rulers of the darkness of this world … spiritual wickedness ['wicked spirits'; Greek center reference]." One noted scholar wrote, "The words which Paul uses … are all names for different classes of these evil spirits." So "Satan" and "his kingdom" are highly organized. There is a "god," a "prince of devils," then "principalities … powers … rulers of the darkness." Thus, "Satan" has agencies at his disposal. 

When we look at these agencies of "his kingdom" (or the hierarchy of evil), it should be mentioned that, as created beings, God is still the Ultimate Sovereign. We see this in His ability to decide, control, and dispense spirits. Concerning King Saul, 1 Samuel 16:14 says that "an evil spirit from the Lord troubled him." First Kings 22:20-23 tells of the Lord deciding and dispensing "a lying spirit" to "go forth" and cause the "prophets" of Ahab to lie to him so he would "fall at Ramoth-gilead."
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Let us consider specifically the expressions and operations of devils, demons, and spirits. In the King James Version, the English words "demon" and "demons" do not appear. These expressions came into usage at a much later date. The terms "devils" and "spirits" are commonly used. The word "devils" is employed more in the Gospel accounts, whereas the term "spirits" is commonly used in the Epistles. I think much of the reason for this distinction is due to the predominant audiences to whom they were written. "Devils" was a word more familiar and commonly used amongst the Jews. Most of the Epistles were written to Gentiles, and the word "spirits" was of a more common understanding.

Earl R. Borders

The prophetic writings of Isaiah (a "Messianic Prophet") view New Testament realities to such an extent that the Book of Isaiah has been referred to as "The Fifth Gospel" and "The Gospel of Isaiah." This passage serves as an excellent example of his writings encompassing the realities of this Gospel Day. Chapter 27 begins by establishing the prophetic time setting of this Scripture. The prophetic expression "In that day" or "at that day" is used forty-four times. All revert to the initial expression of "in the last days" (Isaiah 2:2). 

On the Day of Pentecost (A.D. 33), the Apostle Peter said, "THIS IS THAT which was spoken ... and it shall come to pass in the last days" (Acts 2:16-17). Biblically, "the last days" began on the Day of Pentecost. "This" day is "that day." Isaiah 27:1 is a prophecy with a New Testament time setting and fulfillment.

Look at how the "serpent" (Isaiah 27:1) is to be dealt with: "The Lord with his sore and great and strong sword shall punish leviathan." "Leviathan" (in the singular) is being punished by the "sword" ("the word of God"; Hebrews 4:12). "The weapons of our warfare are not carnal" (2 Corinthians 10:4). We are engaged in spiritual warfare in the New Testament dispensation. Thus, we are admonished to "put on the whole armour of God" (Ephesians 6:11) and "take the sword of the Spirit ... the word of God" (Ephesians 6:17). Isaiah prophetically portrayed a spiritual warfare that took place between Christ and the church and this "piercing serpent, even leviathan that crooked serpent ... the dragon" (Isaiah 27:1).

What does this "leviathan" represent in the New Testament dispensation? "Leviathan" is mentioned five times in the Scriptures. There was a literal creature of this type known to the Patriarch Job. He gave great detail concerning this creature (Job 41:1-34). Asaph wrote of "the heads of leviathan" (Psalm 74:14). This verse in the Hebrew and the Greek Septuagint says "heads" (plural). Yet, the personal pronoun "him" is representative of a single entity. Isaiah and Psalms speak of "leviathan" being defeated.

Let us put the truth of these verses together. "In that day" reveals the prophetic reality is this New Testament dispensation. "Leviathan" is called "the dragon" in our text (singular). It was an enemy to be dealt with by the "sword" (the "word"). The "dragon" ("serpent") has "heads" (plural). The same description is in Revelation 12:3—a "dragon, having seven heads." He is also called "that old serpent" (Revelation 12:9). This "dragon" was an enemy in spiritual warfare: "Michael [a symbol of Christ] and his angels fought against the dragon" (Revelation 12:7). This does not portray a carnal warfare; what brought them victory was "they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death" (Revelation 12:11).

What is this "dragon" ("serpent" or "leviathan")? Strong's Expanded Dictionary of Bible Words With Vine's Complete Expository Dictionary defines the Hebrew word "as a symbol of Babylon." What part of Babylon? Revelation 16:19 says Babylon is "divided into three parts." Revelation 12:3 gives identifying factors: "a great red dragon." The "red dragon" was "a Roman symbol cavalry units carried on their flags" (AncientPages.com). This verse tells us the "dragon" ("serpent") had "seven heads and ten horns." In symbolic language, "heads" represent government (Isaiah 9:6) and "horns" represent kingdoms (Daniel 8:20). The historian Machiard described how the pagan Roman Empire had seven distinct different "heads" (types of government in its pagan form). Later, when it began to decline and divide, it was broken into "ten minor kingdoms."

This was the first opposing force to the morning-time church. As Isaiah 27:1 describes, the "sword" (or Word) wielded by the morning-time brethren slayed this "dragon." Its effectiveness and even its existence were destroyed. "Another great event that marks the close of this period of time, A.D. 270, is the division and decline of the Roman Empire" (A History of the Church by Wickersham, page 104). I trust we can see "leviathan" (Isaiah 27:1) is used as a representation of a New Testament reality the church faced and defeated, the pagan Roman Empire.

Earl R. Borders

The Philip who was called an Apostle is recorded in Matthew 10:2-3; Mark 3:14-19; and Luke 6:13-16. These passages speak of the Apostles as "the twelve." Acts 6:2 speaks of "the twelve [who] called the multitude of the disciples unto them"; verse 3 tells us they said, "Look ye out AMONG YOU [not of the twelve] seven men." Verse 5 says one of them was Philip.
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We read in Acts, Chapter 8, when the persecution came to the church and many "were scattered abroad" (verse 4), verse 1 says "except the apostles." These "apostles" would have included Philip, who stayed in Jerusalem. Then, verse 5 speaks of a Philip who went down to Samaria and preached. Yet, verse 14 says, "When the apostles WHICH WERE AT JERUSALEM heard," indicating that this Philip was not the Apostle. He was the one Acts 21:8 refers to as "Philip the evangelist, which was one of the seven."
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Also, the Thompson Chain Reference Bible refers to Philip the Apostle and Philip the Evangelist under two different reference numbers

Earl R. Borders

Earl R. Borders

Man is made up of "spirit and soul and body" (1 Thessalonians 5:23). Our "spirit" ("the spirit of man"; 1 Corinthians 2:11) is the portion of our being that has God (or spiritual) consciousness. If we are saved, it is the part the Spirit of God inhabits to control our lives and enable us to live in a spiritual manner (a manner exhibiting godly character). For the unsaved, "the spirit of man" is prey to Satanic control by its potential possession by any number of devilish spirits. The possession of which one(s) is determined by the appeal of, and submission to, the particular spirit, or spirits. 

Two predominant Greek words translate into English as "devils": (1) daimonizomai (Strong's #1139), which means "to be under the power of a demon" (Thayer's Greek-English Lexicon)—this speaks more to the action or condition (as in Matthew 4:24; 8:16; 8:28; 8:33; Mark 1:32; and Luke 8:36); and (2) daimonion (Strong's #1140), which speaks more to the "demoniac being" (evidenced by Matthew 7:22; 9:34; 10:8; Mark 1:34; and many others). 

Our human spirit is dominated by a spiritual power: either the Spirit of God or a devilish spirit. Not everyone who is lost is devil-possessed, but everyone who is unsaved possesses the devil. First John 4:4 says, "Greater is he that is in you, than he that is in the world." In reality, there is only one or the other "he" in everyone. It is determined by "to whom [denoting a personage] ye yield yourselves servants to obey" (Romans 6:16). 

Various Scriptural accounts reveal some individuals yielded themselves to more than one devilish spirit. Luke 8:2 reveals Mary Magdalene "had been healed of evil spirits ... out of whom went seven devils." Thus, "spirits" and "devils" are somewhat interchangeable. The distinction being "devils" may speak more specifically and "spirits" a little more generically, but essentially they are the same. It is apparent from this verse that an individual may "yield yourselves" to more than one devilish spirit. 

Perhaps the most horrendous example is the account of the man recorded in Mark, Chapter 5, and Luke, Chapter 8. When asked his name, he replied, "My name is Legion" (Mark 5:9). A Roman legion consisted of 6,000 soldiers. Luke 8:30 says, "Many devils were entered into him." Those "devils" drowned "about two thousand" swine (Mark 5:13). This startling Scripture reveals an individual can be possessed with multiple, even extremely numerous, spirits. These "spirits" have the power of influence, control, and domination. They do not take up physical space and are not subject to physical measurements. Thus, space or size is not an issue.

Spirits are not designed or desirous merely to occupy or dwell in the air. Their design is to inhabit people. First Timothy 4:1 speaks of those who "depart from the faith" and tells why that occurs—they were "giving heed to seducing spirits." Later, John spoke of "them that seduce you" (1 John 2:26), revealing those "seducing spirits" became seducing people. In 1 John 4:1, the Apostle said to "try the spirits" (plural); later in the verse, he wrote, "Many false prophets are gone out." Those "spirits" picked up bodies.

With the Advent of Christ, the demoniac powers, which had somewhat of a free rein because "the people ...  sat in darkness" (Matthew 4:16), began to lose their position in the lives of the people (Luke 10:18-20). An important part of Christ's public ministry was dealing with "those ... possessed with devils" (Matthew 4:24). When He commissioned the twelve, part of what He provided them with was "power against unclean spirits, to cast them out" (Matthew 10:1). Later, when He commissioned the seventy, they came back rejoicing, saying, "Even the devils are subject unto us" (Luke 10:17). 

In the Great Commission (Mark 16:17), Jesus proclaimed, "In my name shall they cast out devils." This has a perpetual quality to it. It was not only a first-century commission. Acts 5:16 tells of "them which were vexed with unclean spirits: and they were healed every one." Acts 8:7 reads, "For unclean spirits, crying with loud voice, came out of many that were possessed with them." Acts 19:12 says, "The evil spirits went out of them." 
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Perhaps one of the most famous occasions was when the Apostle Paul cast the "spirit of divination" out of the "damsel" (Acts 16:16-18). These verses substantiate the truth that dealing with and casting out spirits was a practice in the morning-time church, and it remains a necessary part of the ministry of the Gospel yet today. It is as valid as any other portion of the Great Commission

Earl R. Borders