DOCTRINES OF DEMONS
"Now the Spirit speaketh expressly that in the latter times, some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils." (1 Tim. 4:1) On the surface, it would seem as if these seducing spirits were something supernatural, and the "doctrines of demons" (daimonion) some wicked teaching emanating from denisons of the infernal regions although we who are in the Truth know that the Inferno exists only in mythology, whence also comes the Diavolo with wings!
When we come to analyze this passage, we find that the word spirits is "pneumasi", which also stands for "winds"; the word seducing is in the Greek "planois", the English equivalent to which is: wandering, seducing or causing to wander. The explanation of these words of Paul's to Timothy are clearly seen in his epistle to the Ephesians 4:14, when he writes to them thus: "That we henceforth be no more children tosed to and fro, and carried about by ever 'wind of doctrine' by the sleight (Gr. kubeia = artifice) and cunning craftiness whereby they lie in wait to deceive."
This seems to make it quite clear that there is no suggestion that it is supernatural beings who are responsible for the "tossing to and fro, and causing to wander."
Paul next refers to "doctrines of demons" (N.B. NOT DEVILS as given in the English text).
Those Christians who have made the existence of a "supernatural DEVIL one of their fundamentals," make use of this passage to support their theory, and although, according to English usage, it appears to mean "doctrines or teachings emanating from demons," it can just as correctly be translated, "TEACHING ABOUT DEMONS," or teachings concerning or in respect of demons. In support of this statement we would cite Samuel Green's Grammar of New Testament Greek, which, in dealing with Adjectives in the Genitive Case, explains how such a phrase as the above, vix. "Didaskaliais daimonion," while it may be translated, "doctrines of demons," likewise admits of the interpretation or rendering, "teachings in respect of demons," i.e. teachings about demons. (See Samuel Green's Grammar of New Testament Grek, Page 219, Section 270.)
Therefore, if we translate this present verse (1 Tim. 4:1) thus: "Some shall depart from the faith, giving heed to winds of doctrine causing them to wander (i.e. to err) and teachings concerning demons," the meaning becomes quite clear, especially when taken in conjunction, with Paul's many other warnings upon the same subject in his various Epistles. viz. 1 Tim. 1:4; 1 Tim. 4:7; 2 Tim. 4:4; Titus 1:14.
In Paul's Epistle to Titus, he is discussing the Cretains, and writes, "Wherefore rebuke them sharply that they may be sound in the faith (1:14) not giving heed to 'Jewish fables..." (Greek: myths). 1 Tim. 4:7, "... But refuse (avoid) profane and old wives' fables ..." (Greek: muthos - myths).
Continuing, Paul writes to Timothy (2 Tim. 4:3,4) "For time will come when they will not endure sound doctrine; but after their own lust (desires) shall they - having itching ears - heap to themselves teachers, and they shall turn away their ears from the truth and shall be turned unto fables (myths)."
The Apostle John addressing the Church in his First Epistle, chapter 2, writes: "These things have I written unto you concerning them that seduce you," and in the preceding verses he makes it perfectly plain that he is not writing concerning celestrial or supenatural beings, but of some unbelievers whom he calls anti-christs. In verse 14 of the same chapter we come upon the phrase, "the wicked one". The Greek word "poneron" is derived from the adjective "poneros" which has the following meanings: evil things, evil, harm, wicked, wickedness, wicked one, wicked person.
Writing to Corinthians (1 Cor. 5:13) Paul uses the same expression with reference to one of their members in the church, in which it seems as if many kinds of iniquity had been rife. Paul advised, "putting away from among yourselves that wicked person." It would be just as reasonable to translate this passage, "Put away from among you 'the wicked one' (ton poneron)" just as it is in 1 John 2:14, but nobody would claim that it means there a supernatural spirit being!
In order, however, to demonstrate how easy it is to put an entirely wrong construction upon a phrase like this, "the wicked one", we would like to draw attention to 1 John 2:22. Now if we ask a certain sect of Christians the question, "Who is the liar?", without a moment's hesitation we get the reply, "The Devil, Satan." Now, in the 22nd verse John asks this question, "Who is the liar?", but it has suited the ideas of the translators into English to disguise the fact, and make John's question read, "Who is a Liar?", because the answer which the apostle gives to his own question is not "Satan, the Devil," but he says, or rather writes that he who is the liar is the person who denies that Jesus is the annoited one - The Messiah - and John was referring to the unbelieving Jew, and not a supernatural one! This is proven by his statement in verse 26: "I have written these things unto you CONCERNING THOSE WHO DECIEVE YOU."
Moreover, it should be remembered that even if we use the term, "the evil one" or "the wicked one", it does not necessarily mean a spiritual adversary; it may apply to any evil person. How often do we hear the expression - especially in Scotland where it is very common - "He is the bad on," or "He is the sly one." And it has no reference to a supernatural person.
Satan Bound 1000 Years
It is scarcely conceivable that any reasoning Christian should think of citing the 20th chapter Revelations as proof of the existence of a supernatural personal adversary, yet time and again this book of symbols is offered up as such.
Anyone who has studied the Book of revelations intelligently must be aware that the pictures which were shown to John were in the nature of symbols, and not intended to be taken literally.
Our Lord made it quite clear to the apostle John that the pictures which were revealed to him were not to be understood literally, but were symbols pointing to more important things "in heaven" (i.e. concerning the church invisible) and on the earth (i.e. having to do with temporal things). For instance, "the seven stars are the messengers of the seven churches; and the seven candlesticks which thou sawest are the seven churches."
And "the seven heads of the beast are seven mountains (representative of kingdoms/nations in scripture), on which the woman (Babylon) sitteth. And the woman which thou sawest is that great city which reigneth over the kings of the earth," and so on.
From all these examples, is it not quite evident that the great ancient serpent called "the accuser" (devil) and "adversary" (satan) is not a supernatural spirit adversary, as the people of certain sects claim, but a combine, or organization of human beings claiming spiritual power, but actually opposed to God and His Truth?
After that "Old Serpent, the accuser and adversary" is overthrown by Michael and His servants (the Lamb (Christ) and Christians defined in Rev. 17:14), and is no longer able to lay claim to a spiritual realm, he is pictured as a wild beast, because having been cast down to earth (from reigning in heavenly places of power), he becomes merely a temporal power (under subjection to the King of kings, Michael, The Lamb, Jesus, Yahshua the Christ).
Proceeding now to the consideration of the binding of "satan" with a great chain for the 1000 year period, we find two separate Scripture passages which explain this; namely Matthew 6:10 and Isaiah 30:19-21. The "binding of satan" will bring about the fulfillment of the prayer, "Thy will be done in earth, as it is in heaven," because the people who might be inclined to go astray from the straight and narrow path will hear a word behind them saying, "This is the way; walk ye in it," when they turn to the right hand and when they turn to the left.
This is the explanation of how the adversary (satan) will be bound in that day, he will be subject to restraint, preventing him from doing evil if he would. "...The wayfaring men, through fools, shall not err therein..." (Isa. 35:8)
Rev. 12:7-9 is often quoted to prove the "Satan" fable. However, verse 3 of that chapter says the creature has "seven heads and ten horns." Therefore, the "Satan" of Rev. 12:9 is the same seven-headed beast of Rev. 17, which is revealed in Rev. 17:9-12 to be a combine of nations (or kings) opposed to Christ and Christendom, NOT a supernatural or angelic being!
THE PRINCE OR RULER OF THIS WORLD (John 12:31; John 14:30; John 16:11)
These three texts record statements made by our Lord before His death, and refer to "the prince of this world." (Greek: Archon: ruler).
"Now is the judgement of this world; now shall the prince of this world be cast out." (John 12:31)
"...The prince of this world cometh, and hath nothing in me." (John 14:30)
"He (the Comforter) will reprove the world ... of judgement" (John 16:7, and verse 11): "Of Judgement, because the prince of this world is judged."
Our Lord Jesus Christ was, in all three sentences referring to Death as "the prince or ruler of this world."
Death REIGNED from Adam to Moses; death was the ruler of that world-age until the Law (See Rom. 5:12,13)
Did Death's rule cease when the Law came into force? No! Definately not! Paul tells us that the sacrifice made by the Priests could never take away sins (Rom. 10:11), therefore, death still reigned until Christ's sacrifice, which sacrifice took away the sins of the world, and put an end to Death's rule or dominion.
Just immediately prior to His death our Lord said to His followers, "the prince of this world cometh (that was to say to Him, Jesus) and hath nothing in me."
By this Jesus was intimiating that He was about to be put to death, but that death would not be able to hold Him - had no power over Him. (Acts 2:24) "It was not possible that He should be holden of it."
"Now shall the prince of this world be cast out," He said. By cancelling out the Adamic inheritance of sin, Christ was about to terminate the rule of Death, the second death. Paul, writing to Timothy puts it thus: "He (i.e. Christ) hath abolished death, and brought life and immortaility to light through the gospel." The divinely inspired prophet Joel expressed it thus (Joel 13:14): "I will ransom them from the power of the grave. I will redeem them from death. Oh! grave, I will be thy destruction."
After Christ's death and resurrection, the Holy Spirit who would come, would reprove the world of . . . judgement. "Of judgement, because the prince of this world (DEATH)" would have been judged. That is to say that Christ's resurrection from death, would prove to the world that DEATH had no juristiction.
Satan Dispelled Part one
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