Is the title, "Morning Star" the same as the "Day Star"?

The name, "Morning Star" (Revelation 22:16)" TARGET="_blank">Revelation 22:16) and the "Day Star" (2 Peter 1:19)" TARGET="_blank">2 Peter 1:19) both refer to the coming of the Lord Jesus. Are they the same?

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

The "Day Star" refers to the person of Jesus Christ. A few versions of the Bible (e.g. Darby, English Standard Version , New American standard), use the words "Morning Star" in 2 Peter 1:19." TARGET="_blank">2 Peter 1:19. The word "phosphoros" in Greek means "light bearing" (Strong, WEV), "light bringing" (Thayer), or even the Venus (Liddell & Scott). The two words in Greek from Revelation 22" TARGET="_blank">Revelation 22: are translated directly as "Morning Star." The word Peter uses, then, has a different emphasis than the two words in Revelation. In Peter is focusing on the second coming to the earth, but in Revelation 22" TARGET="_blank">Revelation 22 the emphasis is on the coming in the air for the Church.

In one paragraph (2 Peter 1:16-21)," TARGET="_blank">2 Peter 1:16-21), Peter, shows the certainty of the Lord’s coming to earth in glory. The brightness of the Morning Star ("the light bringer") should capture their (and our) attention and give assurance of the glorious day, when the "Sun of Righteousness shall arise" (Malachi 4:2)." TARGET="_blank">Malachi 4:2). In Revelation 22," TARGET="_blank">Revelation 22, the bright ("radiant": Strong) Morning Star captures the affection of the churches and causes anticipation of His coming to the air for His Bride - the Church. The Spirit and Bride both are calling for Him to come.

D. Oliver

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Is it right to teach that Satan fell first of all in Eden

Is it right to teach that Satan fell first of all in Eden’s garden?

Perhaps there is scarcely any subject which lends itself more readily to speculation, and concerning which speculation ought to be more carefully avoided, than the mysterious fall of Satan. No fact is more clear; hardly one mentioned with more reserve. If the above question means whether his fall took place in the actual Garden of Eden of Genesis 2" TARGET="_blank">Genesis 2: , the answer can only be, “No.” Satan comes on the scene in it as a fallen being, already the enemy of God and man. His fall had taken place long before, and, as I believe, in another scene. This fall is referred to by our Lord in Luke 10:18" TARGET="_blank">Luke 10:18: “I beheld Satan as lightning fall from heaven.” This would indicate that heaven was his original abode. The reason of his fall is given in 1 Timothy 3:6," TARGET="_blank">1 Timothy 3:6, to be pride, but nothing is said specially of his pride in the Eden episode. His fall is referred to also in Isaiah 14," TARGET="_blank">Isaiah 14, in words which must go far beyond the Assyrian: “How art thou fallen from heaven, 0 Lucifer, son of the morning!” Again in Ezekiel 28," TARGET="_blank">Ezekiel 28, his fall is described, no doubt in symbolic language: “By the multitude of thy merchandise, they have filled the midst of thee with violence, and thou hast sinned” (Ezekiel 28:16)." TARGET="_blank">Ezekiel 28:16). “Thine heart was lifted up because of thy beauty; thou hast corrupted thy wisdom by reason of thy brightness” (v. 17). Pride, corruption, and violence characterised his fall, as they have also our fallen race. What has probably given colour to the idea referred to above are the words in Ezekiel xxviii. 13 addressed to Satan concerning his fall:
“Thou hast been in Eden the garden of God.” If God prepared for Adam, the head of the earthly creation, a delightful abode suitable for his highest enjoyment, is it not likely that He would do the same for the head of the angelic creation? Just as there is now, besides the earthly paradise that was, a heavenly paradise, so there may have been two Edens. It has been suggested that Lucifer’s Eden may have occupied the same site in the original earth of Genesis 1:1," TARGET="_blank">Genesis 1:1, as the Eden of the Adamic earth. Some think there would be a fitness in this. Certainly heaven and earth were not so wide apart once as now, but the idea seems to lack direct scriptural support. W.H.

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Was the descent at the time of Pentecost gradual?

Was the descent at the time of Pentecost gradual?

If the question refers to the coming of the Spirit at Pentecost, the answer is in verses 2 to 4 of Acts 2" TARGET="_blank">Acts 2: "And suddenly there came a sound from heaven as of a rushing mighty wind, … And they were all filled with the Holy Ghost." With unexpected suddenness (Strong’s Dictionary), the sound filled the house, divided tongues (ESV) appeared and rested on the believers, the Holy Spirit filled them, and they spoke in tongues.

However, perhaps the question addresses the descent or decline of Israel’s place of privilege. During the period covered in the Book of Acts, the gospel went "to the Jew first and also to the Greek" (Romans 1:16)." TARGET="_blank">Romans 1:16). In Ezekiel’s visions, the glory of the Lord gradually moved away from the temple, the land, and the nation. The Lord did not rush to withdraw from His people. The prophet received the message of judgment before the glory departed, but God carried out the judgment with apparent reluctance, which is both instructive and touching. So during the book of Acts, Israel’s removal from its position of privilege took place gradually. The Lord had announced it before the cross, and made it clear that the reason was the slaying of the beloved Son (Matthew 21:33-43)." TARGET="_blank">Matthew 21:33-43). He taught that after He ascended back to heaven, the nation would seal its doom by sending after Him the message, "We will not have this Man to reign over us" (Luke 19:12-14)" TARGET="_blank">Luke 19:12-14) and by declining the invitation of the King’s messengers (Matthew 22:1-7)." TARGET="_blank">Matthew 22:1-7). The same leaders who plotted the death of Christ sent their message of determined rejection ("We will not have this Man . . .") back to heaven when they stoned Stephen (Acts 7)." TARGET="_blank">Acts 7). They imprisoned and beat the messengers (ch 5). They proved that their slaying of Christ was not accidental; they were not manslayers (Deu 19:1-4)," TARGET="_blank">Deu 19:1-4), but, as Stephen said (Acts 7:52)," TARGET="_blank">Acts 7:52), were murderers (Deuteronomy 19:11, 12)." TARGET="_blank">Deuteronomy 19:11, 12). They had no refuge from the sword of judgment. As the gospel spread from Jerusalem to Rome in Acts, the Jewish leaders affirmed the nation’s rejection of Christ and His messengers, although individual Jews were saved.

The nation rejected Christ and His kingdom when they crucified Him. As the gospel spread, the nation’s rejection of the message spread; the pall of darkness and blindness (Romans 11:25)" TARGET="_blank">Romans 11:25) settled over Israel. With apparent reluctance, God gradually removed the place of privilege from the nation that had rejected His Son. That generation crucified the King and therefore would not share in His kingdom. That was settled before the beginning of Acts. During Acts, God gradually removed their place of privilege as the message went from Jerusalem to Rome. After the end of Acts, the army came from Rome to Jerusalem to destroy the city (Matthew 22:7)." TARGET="_blank">Matthew 22:7). The decline was gradual, but the result inevitable.

D. Oliver
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Is the Great Commission for a future dispensation?

Is the Commission of Matthew 28:18-20" TARGET="_blank">Matthew 28:18-20 for the present dispensation, or only for one yet future?

“The Lord Jesus before His death made just one appointment with His disciples, which was, to meet Him on a certain mountain in Galilee after He had risen (Matthew 26:32;" TARGET="_blank">Matthew 26:32; Mark 16:7)." TARGET="_blank">Mark 16:7). Of this fact we are reminded in Matthew 28:16," TARGET="_blank">Matthew 28:16, the opening verse of the paragraph in which the Commission is contained. There had been some more or less informal meetings elsewhere previous to it, but this was the specially prearranged meeting, which naturally would overshadow them all in importance. yet there are those who would ask us to believe that what He told them when He met them there, was not about their Own work at all; but that He gave them minute instructions and comforting assurances with regard to the work of some other unknown individuals, who would live two thousand or more years after their time. They would have us believe that when He said, “Go ye and teach,” lie meant that somebody else was to go and teach; that when He said, “I am with you,” He meant, I will be with some other people who will be on earth two thousand years hence; and that when He added, “Even unto the end of the age,” He meant, until the end of some other age. Those who can swallow this kind of thing must have good digestion, for I frankly confess I prefer to believe that the Lord meant just what He said.

The statement, which some of these brethren make, that Matthew does not acknowledge the Church period, is absurd. Is it not in Matthew that we have the formal introduction of the Church in chapter 16, and of Church order in chapter 18? Is it not there that we find the Lord’s action, so symbolical of turning from Jew to Gentile, in chap. 13. 1; in which after having been definitely rejected by the Jewish leaders in the two previous chapters, it is said, “The same day went Jesus out of the house, and sat by the seaside”? And immediately after, He speaks the Seven Parables of the Mysteries of the Kingdom, which have so often been shown to picture successive stages of this present Church period. That Matthew’s Gospel has a Jewish tinge, no one who is a careful reader can doubt; but this is far off from the Conclusion that there is nothing in it except for Jews. The Gospel of Luke has a Gentile tinge, but would these brethren suggest that there is nothing for Jews in Luke, nothing about the Tribulation, nothing about Millennial times? As a matter of fact, the Commission as given in the end of the Gospels of Luke and of Mark, has a more Jewish Sound about it than the form of it occurring in Matthew.

As illustrating the fact that the Apostles did carry out Matthew 28:18-20" TARGET="_blank">Matthew 28:18-20 there is a word worth noting in Acts 14:21" TARGET="_blank">Acts 14:21: “They had preached the gospel to that city, and had taught (Gr., discipled) many.” It is the very word, “matheteuo,” used in Matthew 28:1," TARGET="_blank">Matthew 28:1, and this is the only place in the New Testament, apart from Matthew’s Gospel, where it occurs. Were they not here carrying out the Commission as given in that verse?”

W.R.

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Is it right to divide an assembly and form another within reach of the existing one?

Is it right to divide an assembly and form another within reach of the existing one?

An army must defend its ground (Ephesians 6:10-18)" TARGET="_blank">Ephesians 6:10-18) and advance to new ground (I Thessalonians 1:8)." TARGET="_blank">I Thessalonians 1:8). Each assembly has a gospel responsibility to not only see souls saved and added to its fellowship but also to replicate itself in seeing other assemblies formed. Working locally and commending full time workers to preach the gospel accomplishes this.

While a new work may take some from the number of the existing assembly, it should never cause disunity in the assembly. When believers apparently want to see a new assembly planted for their own convenience, or to gain "place," or to avoid being subject to their overseers, they appear willing to "divide the child" to further their own agenda (1 Kings 3:1627)." TARGET="_blank">1 Kings 3:1627). On the other hand, Christians will avoid dissension by not judging others' motives (1 Corinthians 4:5)." TARGET="_blank">1 Corinthians 4:5). Workers will avoid dissension by remembering that when God works He unites His people (Isaiah 32:17)." TARGET="_blank">Isaiah 32:17).

The ideal would be for the entire assembly to unite behind gospel outreach in the region where God has planted the assembly. If God works, it will be evident. If main's hand forces the beginning of a gathering it is evidently not God's planting (1 Corinthians 3:9)." TARGET="_blank">1 Corinthians 3:9). If a gathering is a "church of God," God has produced it; it is a testimony where the Lord has placed His name (Deuteronomy 12:5)." TARGET="_blank">Deuteronomy 12:5).

Assertiveness may advance a business, but a balance between energetic, scriptural efforts and waiting on God advance God's work. At best, we work together with God (2 Corinthians 6:1)." TARGET="_blank">2 Corinthians 6:1).

D. Oliver
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What is the secret of the Lord in Psalm 25:14 and Proverbs 3:32?

What is the secret of the Lord in Psalm 25:14" TARGET="_blank">Psalm 25:14 and Proverbs 3:32" TARGET="_blank">Proverbs 3:32?

In Job 19:19," TARGET="_blank">Job 19:19, the word "inward" is the word translated "secret" in both verses in this question, "All my inward friends abhorred me." It suggests intimate, privy friends. Six of the 21 times it appears in the Old Testament, this word is "counsel."

"Without counsel purposes are disappointed" (Proverbs 15:22)," TARGET="_blank">Proverbs 15:22), indicates that "the secret of the Lord" involves His plans by which He will accomplish His purpose. These are His ways to which only those intimate with Him are privy. "He made known His ways unto Moses, His acts unto the children of Israel" (Psalms 103:7)." TARGET="_blank">Psalms 103:7). The people saw what God did, but Moses whom the Lord knew face to face (Deuteronomy 34:10)" TARGET="_blank">Deuteronomy 34:10) came to know God’s ways, His counsel. This is further illustrated by the man known as "My friend" (Isaiah 41:8)," TARGET="_blank">Isaiah 41:8), of whom God said, "Shall I hide from Abraham that thing which I do?" (Genesis 18:17)." TARGET="_blank">Genesis 18:17). His intimates must know His intentions.

Psalm 25:14," TARGET="_blank">Psalm 25:14, "The secret of the Lord is with them that fear Him," indicates that those who revere the Lord come to know Him intimately. Although the Lord despises the stubborn, He brings the righteous into His intimate counsels (Proverbs 3:32)." TARGET="_blank">Proverbs 3:32). These are unchanging principles. They should stir in us a longing to know greater intimacy with the Lord.

D. Oliver
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My friend is going to get an abortion. What should I tell her?

What advice or alternatives an a Christian give an unbelieving friend who is planning an abortion?

Although it is tempting to sidestep this thorny issue, we are called to reprove the unfruitful works of darkness (Ephesians 5:11)." TARGET="_blank">Ephesians 5:11). The unbelieving friend needs to face the fact that God views elective abortion as murder. This truth, however, can be spoken with love (Ephesians 4:15)" TARGET="_blank">Ephesians 4:15): "1 understand your predicament, but can't agree that abortion is the answer. As a Christian, I've learned the value of depending on the Bible's guidance in tough times like this. God regards unborn babies as real human beings (Psalm 139:13-16;" TARGET="_blank">Psalm 139:13-16; Luke 1:39-44)," TARGET="_blank">Luke 1:39-44), and so He looks at abortion just as He looks at the killing of an adult (Exodus 21:22-23)." TARGET="_blank">Exodus 21:22-23). That is why so many women struggle with guilt after an abortion their conscience agrees with God that abortion is wrong." It may help to point out that women who had abortions suffer from an increased rate of infertility, tubal pregnancy, miscarriage, and suicide.

Along with presenting God's truth, we must also make a case for the two alternatives to abortion. First is adoption. It is noble and selfless for a mother to release her child to one of literally thousands of couples waiting to adopt. On the other hand, the unbelieving friend may choose to raise the child herself if she can be assured of help. In addition to steering the mother to a suitable Christian agency, we should also consider adoption or assisting the mother ourselves.

D. Valiance

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Is it just believers in the free world who seem to be spared from the persecution?

Is it just believers in the free world who seem to be spared from the persecution?

Apart from the availability of international news, believers in the "free world" would likely assume that persecution for Christ is an ancient concept. Mass murders, economic oppression, social isolation, and immoral harassment consistently face many believers. The persecution is systematic, violent, and persistent. Our Christian brothers and sisters in some countries know by experience that "we must through much tribulation enter into the kingdom of God" (Acts 14:22)." TARGET="_blank">Acts 14:22). Some who come from foreign shores to the "free world" hear and receive the gospel message. As a result, they face strong opposition from their family. Sometimes, returning to their native country involves the threat of death. "Remember... them which suffer adversity, as being yourselves also in the body" (Heb 13:3)." TARGET="_blank">Heb 13:3).

The Scriptures also remind us, "Yea, and all that will live godly in Christ Jesus shall suffer persecution" (2Ti 3:12)." TARGET="_blank">2Ti 3:12). In subtle ways, believers living in the "free world" face coercion to conform to ungodly thinking and practices. Their beliefs draw scorn, belittlement, dismissal, and isolation in the classroom and workplace. When they make every attempt to be considerate, reasonable, consistent, and faithful, their testimony, although blessed by God, may often meet the stone wall of condescending sneers. Our God still places highest value on faithfulness (1Co 4:2)." TARGET="_blank">1Co 4:2).

D. Oliver
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How can I overcome being nervous about talking about the Bible?

How can I overcome being nervous about witnessing?

Unfortunately, many face nervousness when seeking to witness for the Lord. Feelings of inadequacy, a lack of Bible knowledge, and the fear of man can hinder some from sharing the gospel in a calm and collected manner.

Keeping three things in mind helps overcome this difficulty: 1. All without Christ are lost and in danger of perishing eternally; therefore view people with compassion as did the Lord, seeing them as sheep having no shepherd (Matthew 9:36); 2." TARGET="_blank">Matthew 9:36); 2. Interest individuals in God's Word and make the Bible the basis of your beliefs and discussion (1 Peter 3:15); 3." TARGET="_blank">1 Peter 3:15); 3. Rely on the Holy Spirit to work through you as you share the greatest message in the world (Acts 1:8)." TARGET="_blank">Acts 1:8).

The Scriptures illustrate many interesting ways to initiate conversations about spiritual things. The Lord spoke about the new birth after Nicodemus opened the door by mentioning miracles (John 3)." TARGET="_blank">John 3). In the next chapter with the woman at the well, the Lord used the subject of water to lead into a conversation about true satisfaction.

Be constantly alert for openings to speak for Christ and do it in His strength (Philippians 4:13)." TARGET="_blank">Philippians 4:13).

B. Funston

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What is legalism?

Please explain "legalism." Is it the same as what "legalizing teachers" promoted in New Testament times?

"Legalism" as promoted by Judaizing teachers (Acts 15:1)" TARGET="_blank">Acts 15:1) taught that a person needed to keep the law in order to be saved. This is different from the commonly accepted (but not Biblically defined) concept of legalism today. Legalism is not a close, careful and complete obedience to the Word of God. That is faithfulness. Legalism goes beyond the Word of God and adds rules and requirements, not for salvation, but as either a test of reality or as a measure of spirituality. It may involve a sincere desire to please the Lord and take the form of "interpreting" what certain verses mean or "applying" Scriptures. Because it is of the flesh (Galatians 5:19,20)," TARGET="_blank">Galatians 5:19,20), it usually demands adherence to its view and allows no time for personal faith to accept or for personal exercise to develop (Romans 14:3)" TARGET="_blank">Romans 14:3)

A.J. Higgins

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