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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How can God be fair and send people to Hell for eternity?

How can God be fair and send people to Hell for eternity?

“Fair” is a word that implies “treating everyone the same”, or “giving everyone an equal chance”. In the Bible Jesus tells us a true story (complete with names, Luke 16)" TARGET="_blank">Luke 16) about a very rich man and a beggar, a homeless man so destitute that dogs licked his untreated oozing sores. He survived on the garbage the rich man threw out.

Is that fair? No . . . it is not.

Many are bitter toward God because He has allowed them to be poor, broken and sick in this life while, taking away friends and family while others sail along without a care or trouble. The famous poem “Invictus” was written by a man who – through no fault of his - suffered deeply in this life and shook his fist at God in return.

But this story gives us the other side of the story. When God gives poverty and earthly suffering He tends to compensate by giving spiritual favors to the ones who missed out. “Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?” (James 2:5)" TARGET="_blank">James 2:5) Jesus even said, “Blessed be ye poor, for yours is the kingdom of God . . . blessed are ye that hunger now . . . blessed are ye that weep” and contra positively, “Woe unto you that are rich! for ye have received your consolation” (Luke 6:20-27)" TARGET="_blank">Luke 6:20-27)

As it turned out, the rich man never prepared for eternity, and the homeless man, having nothing this life, did. When they died the saved man went to heaven, and the wealthy man opened his eyes in the flames of hell. The rich man, now the beggar, asked his many times over great-grandfather Abraham to send the homeless from heaven with a drop of water to cool his tongue, but was told it was physically impossible to move from one place to the other. Abraham reminded the rich man, “Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented”, explaining how fair God is.

When the rich man appealed for the homeless man to be sent back to earth to warn the rich man’s brothers to get saved we get another insight on how fair God is. Abraham explains that EVERYONE has the Bible and churches and preachers to tell them all they need to know to get desperate to get ready, and a supernatural visit from a dead person would not change a single mind. Other Scriptures that tell us that even the creation all around us drives us to seek the One who made it, and that God is carefully looking for any seeking heart anywhere in the world to guide to His Son. If what you already know should persuade you to drop everything and – to the point of losing everything, if necessary – gain eternal life for yourself, miracles will not change that.

Turns out God balances everything out very carefully. Everyone gets enough information to motivate them to find God’s salvation. The Lord says, “And ye shall seek me, and find me, when ye shall search for me with all your heart.” (Jeremiah 19:13)" TARGET="_blank">Jeremiah 19:13) Eternal hell cannot be changed, as this is the unavoidable consequence of dying without knowing God, part of the fabric of the universe. God has, however, sent His only Son – Jesus – to bear the punishment of hell for us in unimagined and completely unfair suffering on the cross so we can all be born again. That payment is worth more than the universe, all of us included. Having done so He commands us all to repent and trust Jesus as Savior and Lord (master). God expects us to drop everything and do exactly what He says. When He provides opportunity after opportunity to do so, even with special favors given to us that He withholds from others as well as special warnings aimed directly at us, and we decide we have better things to do, is God unfair when we suddenly open our eyes to find that we have shamed and dismissed Him one too many times?

Alfred Corduan

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In a new work, is there a danger of encouraging some to take oversight prematurely?

In a new work, is there a danger of encouraging some to take oversight prematurely?

The Ephesian assembly was established and had existing elders (Acts 20:17)" TARGET="_blank">Acts 20:17) when Paul wrote Timothy. The teachings in 1 Timothy, however, give us principles that apply to a new work.

On the subject of elders, Paul advised Timothy to "lay hands suddenly on no man" (1 Timothy 5:22)." TARGET="_blank">1 Timothy 5:22). Personalities differ, so that some give immediate evidence of failings; for others, time will expose their sins (v 24). In some cases, it may also take time before the positive features become evident (v 25). Second, Paul listed in the qualifications of elders, "Not a novice, lest being lifted up with pride he fall into the condemnation of the devil" (1 Timothy 3:6)." TARGET="_blank">1 Timothy 3:6).

In the first passage, Paul highlights the liabilities of those who recognize what the Spirit of God is doing in raising up elders. They do not possess omniscience, so they need sufficient time to be certain that the traits they observe are of lasting quality.

In the second reference, Paul points out the liability of the individuals being considered. Some degree of spiritual maturity is necessary to give a man sufficiently steady hands to carry the full cup of responsibility entailed in oversight. Human nature too easily responds to leadership with a sense of pride, leading the individual to overstep his responsibilities to his own, and the assembly’s, detriment.

Many who have observed God’s work over the years could cite examples of work that was crippled or destroyed by men who were given leadership responsibilities prematurely.

David Oliver
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Specifically, how does the Spirit lead us in our gatherings?

Specifically, how does the Spirit lead us in our gatherings?

A highly respected elder once responded to this question by saying that the Spirit’s leading is the application of scriptural sense. As large a subject as this is, a few scriptural principles will cover most situations. Every one has an obligation to prepare to contribute as guided by the Spirit (1Co 14:26)" TARGET="_blank">1Co 14:26) and in keeping with his Spirit-given capabilities (1Co 12:11)." TARGET="_blank">1Co 12:11). A servant mind (Phi 2:5)" TARGET="_blank">Phi 2:5) recognizes that this functioning is not about self (1Co 13:4, 5)," TARGET="_blank">1Co 13:4, 5), but to glorify the Lord (1Co 1:29, 31)" TARGET="_blank">1Co 1:29, 31) and to help others (1Co 12:7)." TARGET="_blank">1Co 12:7). We function as part of a priesthood (1Pe 2:5)" TARGET="_blank">1Pe 2:5) and therefore all that we do must coordinate with others (1Co 14:29" TARGET="_blank">1Co 14:29a). We recognize the value of the discernment of others whom the Spirit has gifted (1Co 14:29" TARGET="_blank">1Co 14:29b). All is done with courtesy and consideration for others (1Co 14:32)." TARGET="_blank">1Co 14:32). We act in response to a touched spirit that is genuine (John 4:23)," TARGET="_blank">John 4:23), an overflowing heart (Psa 45:1).

Observing these principles with a prayerful and submissive heart will cover most of the circumstances. The mystical prompting of the Spirit will handle the rest.

D. Oliver
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How does the Spirit guide a meeting?

THE SPIRIT’S GUIDANCE

Is the Breaking of Bread meeting open for ministry, etc., under the Spirit’s guidance, in a way which would not equally apply to a Conference, a Gospel meeting or a Prayer meeting?

I certainly think it is; but in order to understand why, it is necessary to apprehend the special character attaching to meetings of different kinds. Each has in effect its special character, which predominates, though there is a certain latitude, and other things may have their place up to a point. Thus a Gospel meeting is for the preaching of the good news to sinners; that should characterise the meeting, though a short word to believers present may sometimes be in place and cannot be forbidden. A teaching meeting is for teaching the truth of God to believers, and need not be taken up too much with long prayers and hymn singing; an exhortation meeting is for exhortation, also to believers. In these cases it is a question of the exercise of gift manward. All are not evangelists or teachers; all are not called to exhort, etc. “He gave some, evangelists, some, pastors and teachers” (Ephesians 4:11);" TARGET="_blank">Ephesians 4:11); and in Romans 12:6" TARGET="_blank">Romans 12:6 we are reminded that “we have gifts differing according to the grace given,” either for prophesying (a foundation gift that no longer exists) or for ministry of various kinds—teaching, exhortation, etc. To apply the principle of equality of opportunity to all in such cases is clearly to set on one side the Lordship of Christ, who has given gifts according to His own will. We may invite men known to be qualified to evangelise or teach to the more general meetings for teaching (wrongly called “conferences,” for rarely does anyone confer). Where there are several teachers present, unless some special brother has been invited to minister the Word, there may well be an opportunity for open ministry, not however to all present, but only to those known to possess the gifts needful for edification.

Too often what is called “the open platform” has been abused, either because of too much liberty granted by elder brethren convening the meetings, or because of too much liberty taken by brethren present, who are not truly qualified to teach, but who get up on the plea of “the liberty of the Spirit,” and waste valuable time by unedifying talk. Let those who are gifted to teach wait on their ministry, and consider their brethren. The liberty of the Spirit is not anybody’s liberty to do as they like, but for the Spirit to do as He wills and use whom He chooses. The breaking of bread meeting is quite different; it is not primarily for ministry, though there may be secondary opportunities for this, when the true object of the meeting is over, which is to “shew the Lord’s death” (thus remembering Him in the breaking of bread), and to worship the Father. The object of those present is not to receive instruction, but to obey the Lord’s command, and as priests to offer spiritual sacrifices acceptable to God by Jesus Christ. As all believers, by the fact of the new birth, are constituted priests, the meeting is left open for all present to worship the Father, whether silently or vocally.

In the 1 Corinthians 11" TARGET="_blank">1 Corinthians 11: passage there is not a hint of any arrangement of speakers for ministry, and much less of anyone to preside and, as clergyman, minister, or pastor, “administer the sacrament” or “dispense the elements.” The bread is “the bread which we break,” the cup is “the cup of blessing which we bless.” These are terms which make breaking the bread and giving thanks for the cup a general privilege, rather than an ecclesiastical monopoly. The same principle applies to a prayer-meeting. All may pray, the women silently (1 Corinthians 14:34), the men “everywhere lifting up holy hands, without wrath and doubting” (1 Timothy 2:8);" TARGET="_blank">1 Timothy 2:8); that is, it is they who lead in prayer. How can a prayer-meeting be rightly anything but “open” for the Spirit’s guidance? He alone knows the state of each soul; He alone knows the particular needs, and can make known that need to each and give suitable words to express it. Accordingly, there is not a hint in 1 Timothy 2" TARGET="_blank">1 Timothy 2: of anyone presiding over or directing the prayer-meeting.

W.H.

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What constitutes an assembly gathering in which sisters wear a head covering?

What constitutes an assembly gathering in which sisters wear a head covering?

Verses 2 through 16 of 1 Corinthians 11" TARGET="_blank">1 Corinthians 11 contain Paul’s teaching about women’s head coverings. The context before this teaching (10:14-11:1) shows how their actions at the Breaking of Bread (sharing in the cup and the bread) must affect their behavior outside the assembly. The context after this teaching shows how their actions at the Breaking of Bread must affect their relationships with one another. The context is therefore "congregational teaching." Further, the introduction to the subjects of head coverings and the breaking of bread are parallel: "Now I praise you . . ." (v. 2) and "Now . . . I praise you not" (v. 17). He thus joins the two subjects. What he introduces in verse 17 clearly relates to "when ye come together in the church" (v. 18), or literally, "in church." He is dealing with "church gatherings" in these two subjects he has thus linked.

Therefore, sisters cover their heads in any gathering in which they are "in church," which does not mean in the building where they meet. This is when they gather as a church. The New Testament gives seven gatherings of the church: meetings for teaching, the breaking of bread, the prayer meeting (Acts 2:42)," TARGET="_blank">Acts 2:42), discipline meetings (1Co 5:4)," TARGET="_blank">1Co 5:4), a report meeting (Acts 14:27)," TARGET="_blank">Acts 14:27), a gospel meeting (1Th 1:8;" TARGET="_blank">1Th 1:8; the principle in 1Co 14:22)," TARGET="_blank">1Co 14:22), and an elders’ meeting (Acts 20:17)." TARGET="_blank">Acts 20:17). This last meeting is the only "non-public" meeting and includes only part of the assembly. The teaching of the woman’s head covering applies to each of these public assembly meetings. At any other gatherings, covering her head is at the discretion of the sister.

D. Oliver
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Why preach the gospel if God has already chosen those who are going to be saved?

PREDESTINATION
How does Scripture present Predestination? Is it true, as I have heard it said, that “we are not out to save souls, God will do that; we teach believers”?

As for the latter part of the question, we believe it to be a most dangerous perversion of the truth. If it were so, why did the Lord tell His disciples, “Go and make disciples of all nations” (Matthew 28)," TARGET="_blank">Matthew 28), and “Go into all the world and preach the Gospel to every creature” (Mark 16)," TARGET="_blank">Mark 16), and again, “Ye shall be witnesses unto Me” (Acts 1)," TARGET="_blank">Acts 1), where clearly the thought is evangelising? True, we cannot save souls, but what is an evangelist for, if not to evangelise? All believers are called to this publicly or privately in their measure. Directly we allow election to tinge our gospel, the latter is spoiled, and is no longer “glad tidings of great joy, which shall be to all people,” and our election becomes fatalism. We preach Christ as a Saviour available for all sinners. “Whosoever” is the word for the unsaved; all might be saved did they repent and believe the Gospel. This being so, we equally believe in the electing grace of God. We do not need to understand in order to believe; we believe and so we understand. But not only is “election” a truth by itself, but it is to be distinguished from “Predestination.” Thus in Ephesians 1" TARGET="_blank">Ephesians 1: 4 we read that the saints are “chosen (eklego) in Him before the foundation of the world, that we should be holy and without blemish before Him.” But they are also said in the next verse to be “Predestinated.” Now this has to do with their adoption, or receiving a place as sons. Thus the distinction would seem to be that Election determines eternal blessing to the objects of it, whereas Predestination determines the special character of the blessing. All the elect are chosen to be holy, but the special character of their blessing varies according to the class of elect persons to which they belong. We do not gather from Scripture that the angels, though they are certainly called, “sons of God,” are that, except in the sense of creation. Israel belongs to the earthly family, the Church to the heavenly. So we see later in the chapter that the saints of the present dispensation are predestinated to the inheritance (i.e., the heavenly), and in Romans 8," TARGET="_blank">Romans 8, are predestinated to be “conformed to the image of His Son,” which is not the portion of the redeemed of every age. The same word is found in Acts 4:28" TARGET="_blank">Acts 4:28 with reference to the “sufferings of Christ,” of which it could not be said that they were “elected,” but “determined to be done,” i.e., mapped out or planned beforehand. Again the word is used in the same sense in 1 Corinthians 2: 7," TARGET="_blank">1 Corinthians 2: 7, of the wisdom of God revealed in Christ, which is said to be “ordained before” the world unto our glory. We who have by mercy believed, are exhorted to “make our calling and election sure,” by adding to our faith the practical graces of Christian life (2 Peter 1:10)." TARGET="_blank">2 Peter 1:10). W.H.

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Does "being asleep" indicate that departed believers are not conscious?

Does "being asleep" indicate that departed believers are not conscious?

The New Testament uses this imagery for death about 18 times. All these refer to believers or children. Its use includes "the fathers" (2 Pe 3:4)," TARGET="_blank">2 Pe 3:4), David (Acts 13:36)," TARGET="_blank">Acts 13:36), and Lazarus (John 11:11, 12)," TARGET="_blank">John 11:11, 12), as well as some from the Corinthian and Thessalonian assemblies (1 Cor 11:30;" TARGET="_blank">1 Cor 11:30; 1 Th 4:13, 14, 15)." TARGET="_blank">1 Th 4:13, 14, 15).

Cults teach that this is a cessation of consciousness, "soul sleep," but Paul looked forward to the possibility of departing this life and being with Christ (Phi 1:23)" TARGET="_blank">Phi 1:23) in a far better state than the present (see also 2 Cor 5:8)." TARGET="_blank">2 Cor 5:8). In this state, the souls of martyrs speak with deep emotion (Rev 6:10)." TARGET="_blank">Rev 6:10). This is not suspended consciousness. The Lord’s teaching in the story of the rich man (Luke 16:19-31)" TARGET="_blank">Luke 16:19-31) leaves no question that Abraham, the believing dead, and the unbelieving dead are all conscious. If death is "soul sleep", then the exceptional case of Moses and Elijah’s appearing with the Lord on the Mount (Mat 17:3)" TARGET="_blank">Mat 17:3) poses further difficulties. If the dead are unconscious, did God bring Moses and Elijah back from death to talk with the Lord? Did He then put them to death a second time?

These passages indicate that departed believers from both the Old and New Testaments share a state of full consciousness and the joys of the presence of God. They are conscious of events on earth only to the extent that those events bring joy to heaven (Luke 15:7, 10)" TARGET="_blank">Luke 15:7, 10) or are crisis events in God’s program (Rev 11:16-18)." TARGET="_blank">Rev 11:16-18).

D. Oliver
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Is mistreatment from other believers part of persecution?

Does "the fellowship of His sufferings" (Phi. 3:10)" TARGET="_blank">Phi. 3:10) include being misunderstood, and grieving because of the lack of spirituality and growth in other believers?

Perhaps the best way to consider this question is to differentiate suffering with the heart of Christ from suffering for the name of Christ.

God has always intended that His messengers will not only know the message they deliver but also understand the heart that sends the message. As God’s messengers - and all people - become better acquainted with their God, they are grieved for the things that grieve the heart of God. This includes the groaning of creation, the eternal grief of the lost, and the lack of development, discernment, and Christ-likeness in ourselves and other believers. This is suffering with the heart of Christ.

This does not, however, seem to be what Paul refers to in this passage. Rather, he is suffering for the name of Christ. Paul suffered both as a result of man’s resistance to the gospel (Acts 16:16-23)" TARGET="_blank">Acts 16:16-23) and also because of the Jews animosity against the Gentiles and the truth of Jew and Gentile’s being united in the Church the Body (Acts 22:21, 22;" TARGET="_blank">Acts 22:21, 22; Colossians 1:24)." TARGET="_blank">Colossians 1:24). This seems to better fit the context, which includes the possibility of martyrdom.

D. Oliver
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Is it not dishonoring to the Lord for a brother to pray publicly with a hand in his pocket?

Is it not dishonoring to the Lord for a brother to pray publicly with a hand in his pocket?

Some may wonder if this question is the kind that should be answered in a forum like this. It is taking place when the eyes of all should be closed. The man praying may be completely unconscious he is doing this. Even if he is conscious of this, he may not regard it as dishonoring to the Lord.

Some relevant Biblical principles may, however, merit mention here. First, as a suggestion to listeners, we know that God has given instruction as to the content of public prayer (1 Timothy 2:1-2)." TARGET="_blank">1 Timothy 2:1-2). Therefore, observers should be concerned, as God is, with the content of a brother’s prayers. Since the Scriptures anticipate that believers will say "Amen" when a brother prays (1 Corinthians 14:14-16)," TARGET="_blank">1 Corinthians 14:14-16), believers should listen carefully to what is said so they can affirm their fellowship with each of the brother’s petitions. Individuals assumed various postures in prayer. The Lord fell on His face (Mat 26:39)," TARGET="_blank">Mat 26:39), Paul kneeled (Acts 20:36)," TARGET="_blank">Acts 20:36), and the publican stood with his hands smiting his chest (Luke 18:13)." TARGET="_blank">Luke 18:13). Our posture in prayer conveys a message of intensity or submission or respect, but the message in the words is of greater importance. Some find it very difficult to speak publicly and we could well overlook their nervous habits for the joy of hearing them leading us in prayer.

On the other hand, the reminder of some principles could help those of us who pray publicly. Bible characters who were conscious of God’s presence were overwhelmed (Isa 6:5;" TARGET="_blank">Isa 6:5; Luke 5:8;" TARGET="_blank">Luke 5:8; Rev 1:17)." TARGET="_blank">Rev 1:17). Speaking to God is of far greater moment than speaking in the presence of fellowmen (Eccl 5:2)," TARGET="_blank">Eccl 5:2), therefore focus on Him rather than them. A greater familiarity with the Lord in private prayer would deliver us from filling the time with well-worn sayings and whatever thoughts come to mind. If prayer grows out of a relationship to our Father (Luke 11:2)," TARGET="_blank">Luke 11:2), consciously speaking to a Father Whom we know will keep us from senseless repetition of "Father," "our God and Father," "our God," and "Lord." Knowing that He is omniscient and is completely aware of our hearts and thoughts (1Ki 8:39)" TARGET="_blank">1Ki 8:39) might prevent us from posturing in prayer or stretching out our prayers when we have little to say.

Most of all, the purpose of responding to this question is not to foster criticism of public prayers, but to encourage all of us to a greater appreciation of moving and speaking in the presence of "the great God." Let all who can respond to the privilege of praying publicly do so, but ever aim for deeper acquaintance with our Father, more genuine awe of His presence, and greater power with God in prayer.

D. Oliver
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