In Ezekiel 28, is the Garden of Eden the same as the home of Adam and Eve

In Ezekiel 28," TARGET="_blank">Ezekiel 28, is the Garden of Eden the same as the home of Adam and Eve?

This page was adapted from an answer at Truth and Tidings Magazine by David Oliver.

The Garden of Eden in Ezekiel 28" TARGET="_blank">Ezekiel 28 is the same as Genesis 2" TARGET="_blank">Genesis 2 and 3. Like Isaiah 14," TARGET="_blank">Isaiah 14, Ezekiel both compares Satan and the king of Tyre and also exposes "the hand behind the throne," Satan. Perhaps people talked of the perfection, wisdom, and beauty of the king of Tyre (Ezekiel 28:12)," TARGET="_blank">Ezekiel 28:12), but God uses those same words to describe Satan. Figuratively speaking, he was adorned with rich and rare gems in creation (v 13). He had the highest rank in God’s spirit creation, the winged cherub that defended the throne of God and had full access to the immediate presence of God (v 14). Though Satan was perfect, iniquity (due to pride, v 17; see also vv 1-10) "was found" in him (v 15). His abundance caused his problem, because he allowed it to fill him with pride; therefore, he was expelled from God’s presence and cast down to the earth (vv 16, 17). God now speaks to the king, so filled with abundance and likewise so lifted up with pride, yet he would be cast down in shame before other kings (v 17).

However, the statement about Satan’s being in Eden is out of chronological order. Perhaps it precedes the other statements in order to emphasize the greatest affront to God; in Eden Satan acted as a spoiler, attacking what God valued. So, God describes the king of Tyre as a spoiler of what should have been for God (v 18a). This was the immediate reason God razed his kingdom to the astonishment of all (vv 18, 19).

D. Oliver

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Why was the Revelation given by God to Christ, Who gave it to John?

Why was the Revelation given by God to Christ, Who gave it to John?

The heart of the Revelation is the vision John saw of the glorified Son of Man (1:13-18). That this revelation did not originate with Himself is in keeping with the Lord’s words during "the days of His flesh" (Hebrews 5:7)" TARGET="_blank">Hebrews 5:7): "I seek not Mine own glory" (John 8:50)." TARGET="_blank">John 8:50). His lowliness is unchanged as He sits exalted at the right hand of the throne of God (Heb 12:2)." TARGET="_blank">Heb 12:2).

In addition, the Father’s purpose is "that all men should honor the Son, even as they honor the Father" (John 5:23)." TARGET="_blank">John 5:23). The Revelation then is an expansion of the Lord’s words that the Father "hath committed all judgment unto the Son" (v 22). Thus He honors His Son. But the same passage points out that He has authority to execute judgment because He is the Son of Man (5:27). Therefore, this is a vision of the Son of Man (Revelation 1:13)." TARGET="_blank">Revelation 1:13).

While on earth, the Son said, "I have not spoken from Myself" (John 12:49" TARGET="_blank">John 12:49 JND). He was not the originator of His words. He said what His Father commanded Him to say. Highly exalted in the Revelation, He still is communicating what His Father wishes to reveal. His subjection to His Father will never end (1 Corinthians 15:28)." TARGET="_blank">1 Corinthians 15:28).

There are likely many other reasons for this order in revealing the Son of Man, but these are sufficient to bow our hearts in worship.

D. Oliver
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Is it appropriate to give out a hymn between partaking of the bread and drinking from the cup?

Is it appropriate to give out a hymn between partaking of the bread and drinking from the cup?

Making rules for conducting our gatherings is inappropriate. But so is creating confusion (1 Corinthians 14:33)." TARGET="_blank">1 Corinthians 14:33). Our singing together and our worship lead to the time when we remember the Lord by breaking the bread and partaking of the cup. The first three gospels give us the specific model for this sacred rite. Mark tells us, "Jesus took bread, and blessed, and brake it, and gave to them, . . . And He took the cup, and when He had given thanks, He gave it to them: and they all drank of it" (Mark 14:22, 23)." TARGET="_blank">Mark 14:22, 23). Paul tells us how the Lord conducted this, "after the same manner" (1 Corinthians 11:25)" TARGET="_blank">1 Corinthians 11:25) and records His instruction, "This do ye . . ."

This is the order: thanksgiving for the bread, then all break the bread; thanksgiving for the cup, then all drink from it.

D. Oliver

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Why do some versions of the Bible not include the name Lucifer in Isaiah 14:12?

Why do some versions of the Bible not include the name Lucifer in Isaiah 14:12" TARGET="_blank">Isaiah 14:12?

This page was adapted from an answer at Truth and Tidings Magazine by David Oliver.

Lucifer is a name that means the "shining one, light-bearer, morning star" (Brown-Driver-Briggs). In the English language, we capitalize names, but in Hebrew this is not the case; without using capitals in the Hebrew text, translators must sometimes make an intelligent guess as to whether a word is a general noun or a name. This is a case in which the translators of various Bible versions have come to different conclusions.

If John Nelson Darby’s French translation of this verse (cited by the person who sent in these questions) were translated back into English, the Hebrew word would be the "brilliant star." However, in Darby’s English Bible translation, the text says, "How art thou fallen from heaven, Lucifer, son of the morning!" A Bible translator may choose whether to translate a word as a general noun (as in Darby’s French translation) or a proper name or title (as in his English translation). This is done based on the context of the words. This involves some degree of interpretation in translating. Because there is a variety of opinion on how the translation should be done, perhaps some translators (ESV, NASB, YLT, and others) gave a neutral translation. That is, they did not interpret the text, but simply translated the words exactly.

The problem with translating this verse is determining where the quote from "all the kings of the nations" (v 9) stops. The words of their mourning for the fallen king of Babylon (v 4) continue at least to the end of verse 11. The passage likely contains a reference to Canaanite and Syrian mythology (Theological Wordbook of the Old Testament, TWOT). The son of one of the gods attempted to, but was unable, to hold the throne. He "attempted to climb to the highest point of heaven and as the dawn star [emphasis added] was ever condemned to be cast down into Hades." If the heathen kings are still speaking in verse 12, they may be citing this mythology when "the dawn star" was thrown down. Even if this is the reference, the Spirit of God moves from this to the more profound incident of which this is a reminder (perhaps elements of the myths were actually perversions of truth revealed long before). Only one truly aspired to superiority above other angelic creatures ("upon the mount of assembly" with a throne above "the stars of God" in v 13, also see Job 1:6; 2:1;" TARGET="_blank">Job 1:6; 2:1; and 38:7) and to be "like the Most High." The pride of the king of Babylon was like Satan’s pride, and the fall of the king is similar to Satan’s condemnation to be in the Lake of Fire (Rev 20:10)." TARGET="_blank">Rev 20:10). The "light-bearer" or "morning star" in this passage is Lucifer, Satan himself, whether the word is translated "morning star," "light-bearer," or "day star" rather than "Lucifer."

D. Oliver

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In what way were there none greater than John the Baptist?

In what way were there none greater than John the Baptist (Matthew 11:11)" TARGET="_blank">Matthew 11:11)?

Gabriel had told Zecharias before John’s birth that "he shall be great in the sight of the Lord" (Luke 1:15)." TARGET="_blank">Luke 1:15). That greatness is in the context of remarks about John’s person or character. This assessment in Matthew, however, follows the Lord’s statement about John’s exalted service: he "shall prepare Thy way before Thee." Among all men, what a great privilege and honor it is to be entrusted by the Lord with a work to do for Him. Among all to whom the Lord has entrusted a work, no one’s responsibility involved a higher privilege and honor than John’s; he prepared the way before the Lord, personally introducing to God’s chosen people the long-promised Messiah, Deliverer, and Lamb of God. In a unique sense, John was "My messenger"; four of the five times that expression occurs it refers to John. This is quite an honor bestowed on John!

D. Oliver

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Should unbelievers or believers not in the fellowship do work around the Hall?

Should unbelievers or believers not in the fellowship do work around the Hall?

Noting a distinction between the building and the assembly will help in answering this question. Service that specifically deals with the assembly, its spiritual growth, and its teaching is the responsibility and privilege of those in that assembly's fellowship. Some in the fellowship of other assemblies could also offer appropriate help.

Meals that the assembly provides or building maintenance are not specifically service within the assembly. In all such cases, the assembly is responsible to oversee these matters so that the assembly's testimony is not compromised. The appointment of seven men over the daily ministration to the widows in the Jerusalem assembly supports this (Acts 6:1-6)." TARGET="_blank">Acts 6:1-6).

If an assembly hired an unbelieving contractor for some aspect of work on its building, this is entirely appropriate. The building is not the assembly. If an assembly pays individuals or a company to prepare or serve food for an assembly function, this, too, is appropriate. Two issues apply in both of these cases: the stewardship of funds and the preservation of testimony. The amount of spending involved should be within bounds consistent with handling funds specifically given to the Lord (2Co 8:5)." TARGET="_blank">2Co 8:5). The people involved should not be individuals or businesses whose character damages the assembly's testimony (Romans 12:17" TARGET="_blank">Romans 12:17b).

Within these boundaries, overseers must make discretionary decisions based on scriptural principles.

D. Oliver
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Where does the Lord intend me to focus my service?

Where does the Lord intend me to focus my service?

All service begins with devotion to the Lord; serving Him is the ultimate. The Law teaches us this principle: love for God is first and flows out in love for our neighbor (Mark 12:29-31;" TARGET="_blank">Mark 12:29-31; Romans 13:8-10)." TARGET="_blank">Romans 13:8-10). Never did an act of service bring such glory and honor to God as the death of the cross (Philippians 2:6-8)." TARGET="_blank">Philippians 2:6-8). Never has an act of service brought such benefit to others: "With His stripes we are healed" (Isaiah 53:5)." TARGET="_blank">Isaiah 53:5).

The sphere in which we express that service is the assembly. Believers are "to do good and to communicate." This injunction is in the context of an assembly, with submission to elders following it and offerings of praise "outside the camp" preceding it (Hebrews 13:13-17;" TARGET="_blank">Hebrews 13:13-17; see also 10:25). The self-sacrificing love that is kind to others ( 1Corinthians 13)" TARGET="_blank">1Corinthians 13) was essential to the functioning of the Corinthian assembly.

Of course, our service is not limited to the four walls of an assembly’s meeting place. "Let us do good unto all men, especially unto them who are of the household of faith" (Galatians 6:10)." TARGET="_blank">Galatians 6:10). When Paul wrote, essentially all "the household of faith" was in the various assemblies then existing. God intends for our service to focus on the assembly and to flow out from there.

Any service we render to others then must be consistent with the principles of the assembly and as an extension of the assembly’s testimony. That is true of every facet of our lives and will not keep us from serving, but it will channel our service. Joining in any other association or taking any other name than the Lord Jesus Christ in order to serve others denies the sufficiency of the design of God’s house to fulfill our Christian service.

D. Oliver
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When will Jesus drink of the wine in his father's kingdom?

What did our Lord mean in Matthew 26:29," TARGET="_blank">Matthew 26:29, "when I drink it new with you in My Father's kingdom?"

The context is clear. The Lord is partaking of the last Passover supper and will soon be separated from them. He leaves them with the assurance that in the millennial day He will have the new joy (symbolized in the fruit of the vine) of celebration with them in that Messianic kingdom. The emphasis is on spiritual joy. "My Father's kingdom" expresses the intimacy of that kingdom suggested by the singular "My." These related terms are suggestive: "kingdom of God," the source of the kingdom; "kingdom of heaven," the sphere of the kingdom; "My Father's kingdom," the secrets of the kingdom; "the kingdom of their Father," the sharers of the kingdom. That last Passover anticipated the day when He would share His fullness of joy with His own in His Father's kingdom. What took place in embryo before His death will have universal fulfillment.

A. Hull

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What the bible says about loaning money to family

What the bible says about loaning money to family

There are some Biblical principles about lending money to friends, family, fellow-believers and business accociates. First, a general principle about debt is "The rich rules over the poor, and the borrower becomes the lender's slave"(Proverbs 22:7)." TARGET="_blank">Proverbs 22:7). In a family, people should be treated as brothers rather than masters. Perhaps you could avoid straining a relationship with a family member by getting money from a bank instead of a family member.

Loaning Money to Unbelievers

In the Old Testament, the law prohibited the Jews from charging money to each other. "You shall not charge interest to your countrymen: interest on money, food, or anything that may be loaned at interest" (Deuteronomy 23:19)." TARGET="_blank">Deuteronomy 23:19). You may charge interest to a foreigner, but to your countryman you shall not charge interest, so that the Lord your God may bless you in all that you undertake in the land which you are about to enter to possess" (Deuteronomy 23:20)." TARGET="_blank">Deuteronomy 23:20).

Collecting Bad Loans

Christians should be willing to release money if the loan goes bad. Ask your questions BEFORE loaning money. What is the loan for? How will it be paid back? Is there a guarantee collateral? Once the money is out of your hands, you no longer have control of it. With a Christian relationship on the line, the Bible says "Does any one of you, when he has a case against his neighbor, dare to go to law before the unrighteous, and not before the saints?" (1 Corinthians 6:1)." TARGET="_blank">1 Corinthians 6:1). We are told that it is better to be defrauded than to lose our witness by suing one another (1 Corinthians 6:7)." TARGET="_blank">1 Corinthians 6:7).

Christian Attitudes toward People

The Christian standard of exacting money shows our attitudes toward relationships. People are more important than possessions and relationships with others should be preserved even at the loss of personal belongings.

Luke 6:34" TARGET="_blank">Luke 6:34: "If you lend to those from whom you expect to receive, what credit is that to you? Even sinners lend to sinners, in order to receive back the same amount."

Luke 6:30-31," TARGET="_blank">Luke 6:30-31, "Give to everyone who asks of you, and whoever takes away what is yours, do not demand it back. And just as you want people to treat you, treat them in the same way."

A gift as an alternative to a loan

If your friend or family member is asking for a loan and has a legitimate need, that means he needs help. A loan is a nice way of giving people short-term help in a real way. However, if you have a healthy relationship that you don't wish to put into jeopardy, consider giving him a gift instead. Philippians 2:3" TARGET="_blank">Philippians 2:3 Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.

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Can a person be put away for "domestic railing"?

Can a person be put away for "domestic railing"?

It seems highly unlikely that railing against a child would require excommunication. Spousal railing that requires excommunication would be an extreme, but possible case. If all else fails, it may be necessary, but "the more excellent way" would be to deal with the problem at its roots. As frustrating as godly teachers and guides may find it, their spiritual intervention is a first responsibility. The grace that brought salvation to all men taught Cretans to live above their native culture (Titus 2:11, 12)." TARGET="_blank">Titus 2:11, 12). Hours of opening the Scriptures in the home, applying the lessons of grace, and being physically present will have a preventative affect on patterns of verbal and physical abuse. Better than that, as this promotes a believer’s ever-so-gradual growth in grace, the transforming power of the indwelling Spirit changes hearts and homes. The behavior patterns that come from being abused or from abusive models and years of captivity to sin don’t all vanish at conversion or in the first year after. The Lord has brought the "half-dead" to the assembly to receive care (Luke 10:34, 35;" TARGET="_blank">Luke 10:34, 35; 1 Tim. 3:5)." TARGET="_blank">1 Tim. 3:5). How much better when healthful words (Titus 2:1)" TARGET="_blank">Titus 2:1) nurse them to abundant life within the assembly, rather than having to carry their sick bed back out to the side of the road where they (and we) once were!

D. Oliver
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