From Berean Research:
Elizabeth Prata delves into the latest trend in the visible Church that has God speaking to His people through visions, dreams, visits, i.e. extra-biblical revelation. Those who claim to hear directly from God say they’re Christians but the truth of the matter is that many of these people have fallen for the lies and half truths of NAR wolves; thus, they’re false converts. Those who are caught up in the NAR cult seemingly care more about experiencing “signs & wonders” than learning what the Bible actually teaches. With that out of the way, in this piece over at The End Time, Elizabeth shares some of what well known cult leaders such as Joseph Smith and Ellen G. White experienced and compares their experiences with the bizarre behavior charismatics go through during a worship service or so-called revival, to include “physical manifestations akin to epileptic seizures.” Scripture is applied to tie the manifestations to demon possession. This is fascinating reading!
Have you noticed the similarity among some of the founders of the major false religions of what I call “prophetic fits”? Most cults in the world began from some kind of vision or direct revelation or visitation from celestial beings claiming to be Mary, Jesus, angels, and so on. I listed some below and more down further below.
Accompanying these visions and revelations and visits, are physical manifestations akin to epileptic seizures and fits that the recipients later report. The recipient of the revelation undergoes a physical trauma of, for example, flailing around, rapid heart beat, or no heartbeat, sweating, groaning, foaming at the mouth, high fevers, and the like. As I listened to one such physical fit that Muhammad had, founder of Islam, I was struck by its similarity to the incidents of demonic possession recorded in the Bible. I wondered if such fits were manifested by other cult founders during their visions or trances, and I learned that they did. Here are a few examples.
Many of us in discernment have been accused by charismatics of having the “spirit of Jezebel” because we attack their error and stand for God and His truth. Glenn Chatfield of The Watchman’s Bagpipes tells the story of the wicked Jezebel and discloses the truth of who really possesses the Jezebel spirit. He writes:
Many false teachers and their followers, especially of the Word of Faith cult, rail at those who expose their false teachers by claiming the nay-sayers have “the spirit of Jezebel.” This supposedly identifies the nay-sayers as false teachers opposing God. But let’s look at who Jezebel was, what her evil was, and how that applies to today’s claims of having her “spirit.”
Pastor Bob Liichow, of Discernment Ministries International, wrote an article about this issue in his August “Truth Matters” apologetics letter. The information he provided needs to be spread among believers so as to be able to address the false teachings about “the spirit of Jezebel.”
From Berean Research:
In the following piece over at TheoLatte, Dan DeWitt appeals to professing believers to consider the ramifications of God actually speaking to His people in any way except through the Holy Spirit inspired scriptures. For example, “what happens if God says something contradictory to someone else? Who is the judge? Are you? Are they? Who decides?” The answer is that we’d need an “external reference point by which to help judge each other’s claims.” Ever considered that, brethren? Dan has. Which is why he tackles the ongoing debate over whether God’s sheep receive special revelation. He writes:
Why doesn’t God just talk to me? Have you asked that before? Why should it require hundreds of years, a bunch of dead old guys from who knows where, and something called a “manuscript tradition,” for you to hear from God?
So, here’s a few reasons why it’s better for you that God has chosen to speak to you through his Word rather than waking you up in the middle of the night with an audible, “Hey you! Get out of bed and listen up!”:
Source: Why Doesn’t God Just Talk To Me?
Source: This ‘n’ That
In their helpful book on abuse in the church, Jeff Crippen and Anna Wood give an outline of what typically (and sadly!) happens when a victim goes to her pastor for help. In other words, the following is an outline of how abuse is sometimes swept under the rug in Christian churches. Why am I posting this? Basically, I want Christians (especially elders and pastors) to be aware that abuse can and does hide in churches. I also want to point out this helpful resource for those needing some guidance on the topic of abuse in the church. (Note: since victims of abuse are often women, the authors use a woman in this example, but they make it clear elsewhere that sometimes men are the victims as well). I’ve edited a bit for the purpose of this blog:
1) Victim reports abuse to her pastor.
2) Pastor does not believe…
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Christian Post reports:
In a development that has drawn ire from abortion supporters and praise from pro-life groups, the U.S. Department of Health and Human Services (HHS) has affirmed in a new document that life begins at conception and that improving healthcare in America includes the unborn.
The Department’s recently-released draft of the agency’s strategic plan for fiscal years 2018-2022 includes language expressing a commitment to caring for unborn children.
“The mission of the U.S. Department of Health and Human Services (HHS) is to enhance the health and well-being of Americans, by providing for effective health and human services and by fostering sound, sustained advances in the sciences underlying medicine, public health, and social services,” the plan’s introduction says.
HOLLYWOOD, CA—In the wake of the recent Harvey Weinstein scandal sending shockwaves through Hollywood, the nation’s elite members of the entertainment industry have expressed their puzzlement at the fact that the country has fallen so far in morality and ethics, when the very same people have created and promoted entertainment that celebrates moral bankruptcy, sources […]
7 Whoever corrects a scoffer gets himself abuse,
and he who reproves a wicked man incurs injury.
8 Do not reprove a scoffer, or he will hate you;
reprove a wise man, and he will love you.
9 Give instruction to a wise man, and he will be still wiser;
teach a righteous man, and he will increase in learning. 
9:7–9 Wise people receive reproof and rebuke with appreciation; fools do not.
9:7–9 These verses present three statements about what happens if one corrects a scoffer or the wicked (vv. 7a, 7b, 8a) plus three contrasting statements about reproving a wise man (vv. 8b, 9a, 9b). The point is twofold: if a person desires to be wise, he must examine how his heart responds to wise reproof or correction (see v. 12); and in order to be wise with others, he must have the prudence to observe other people’s actions. It is clear that the “wise” or “righteous” person does not rest content with his attainment, nor is he presented as morally “perfect.” He becomes still wiser, and will increase in learning, through correction.
9:8 rebuke the wise In contrast to the scoffer, the wise person accepts rebuke. Throughout Proverbs, the wise person exhibits wisdom by humbly looking to increase in wisdom (12:15; 21:11).
7 As already indicated, there is an abrupt transition here to standard wisdom instruction. The meaning of the verse seems to be that it is more than futile to issue a correction to certain people, such as the arrogant (or scoffer, Hebrew ל֬, parallel to “wicked” here and also in Ps 1). Well-meant advice meets with not just rejection but contumely. As a matter of fact, the sages generally seem to regard fools/wicked as (relatively) incorrigible. Hence there is the frequent injunction to avoid their company. This meaning is also supported by v 8a. The meaning of v 7b is obscure because of the ambiguity of the final phrase “his blemish” (translated above as “shame”). Some understand it as referring back to the one who reproves. This is unlikely since it is not conceivable that he should be stained by the wicked. The blemish must be that of the wicked, meaning something like harm or “insult” in v 7a, with which it is parallel.
8–9 What was enunciated as a saying in the previous verse is now set forth as a prohibition in v 8a. There is a close parallel in the Instruction of Ankhsheshonq: “Do not instruct a fool, lest he hate you. Do not instruct him who will not listen to you” (7, 4–5; Lichtheim, AEL, 3:165). The advice given in v 8b is at the heart of the wisdom enterprise: the wise almost by definition are docile; they listen, and they are open to reproof; see the Explanation below. 9 This verse supports the claim of v 8, and significantly equates the wise and the just, or wisdom and justice. This teaching is familiar, and could indicate that the speaker is the parent/teacher. But what was the intention of the editor in positioning verses such as these between the two invitations? Perhaps the answer lies in the central importance of v 10, without which the wisdom enterprise is in vain.
9:7–9 The continuity here seems to be broken, but perhaps these verses explain either why the invitation is not sent to scorners, or why Wisdom’s guests must forsake them.
If you correct a scoffer, you get only abuse for it. If you rebuke a wicked man, he will turn on you and assault you.
The way in which a man receives rebuke is an index of his character. A scoffer hates you, whereas a wise man will thank you. How do you react when parent, teacher, employer, or friend corrects you?
Instead of resenting criticism, a wise man takes it to heart and thus becomes still wiser. A just man benefits by increasing his store of useful learning.
 The Holy Bible: English Standard Version. (2016). (Pr 9:7–9). Wheaton: Standard Bible Society.
 MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Pr 9:7–9). Nashville, TN: Thomas Nelson Publishers.
 Crossway Bibles. (2008). The ESV Study Bible (p. 1150). Wheaton, IL: Crossway Bibles.
 Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (Pr 9:8). Bellingham, WA: Lexham Press.
 Murphy, R. E. (1998). Proverbs (Vol. 22, pp. 59–60). Dallas: Word, Incorporated.
 MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 813). Nashville: Thomas Nelson.