A: According to the Hebrew calendar, a month starts with a new moon. While there are express and clear commandments in the Bible to celebrate today God’s weekly Sabbath and His annual Holy Days, there is no command in the Bible, enjoining us to celebrate today the beginning of the new months — or new moons. The early New Testament Church continued to keep and celebrate the weekly Sabbath and the annual Holy Days, but we do not have any Biblical record indicating that they celebrated new moons. (In Colossians 2:16, Paul does not speak about “new moons” in general, but about “a new moon” — referring specifically to the Feast of Trumpets, the only annual Feast day which falls on a new moon.)

In ancient times, some assembled on the occasion of each new moon, with the blowing of trumpets, to signify the beginning of a month (Numbers 10:10). Calendars were not available to everyone in ancient Israel the way we have them today. Rather, the priesthood was entrusted with the responsibility to determine and make known to the people when a new month would start.

Some form of ceremony took place on the day of a new moon, to let the people know that a new month had begun. Some used the occasion to have a feast on that day (1 Samuel 20:5, 18, 24) — although, as mentioned, the Bible nowhere commands that new moons have to be celebrated in that way. We read that offerings were to be given on new moons (2 Chronicles 31:3; Ezra 3:5; Nehemiah 10:33), but such offerings (sacrifices) are, of course, no longer required today, either. Even in ancient Israel, we do not find that God commanded the celebration of new moons per se — that is, unconnected to the giving of sacrifices. On the other hand, we do find that the weekly Sabbath and the annual Holy Days were in force before the sacrificial system was introduced, and that they are to be kept today, even though sacrifices are no longer necessary (Our booklet, God’s Commanded Holy Days, on the Sabbath and the annual Holy Days proves this fact from the Bible.).

It was, however, necessary in ancient times to somehow mark the beginning of the month, as it was not always easy for everyone to independently observe the new moon, due, perhaps, to clouds or heavy rain. By actually conducting a certain ceremony at the appearance of a new moon, the general population was sufficiently informed and enabled to prepare for any approaching seasons or annual Holy Days, which are counted and determined by the appearance of the new moon. For instance, as mentioned, the Feast of Trumpets is celebrated on a new moon (compare Psalm 81:3) — the first day of the month. Ten days later, the Day of Atonement is kept, and the Feast of Tabernacles begins fifteen days after the Feast of Trumpets.

It appears that in the process of time, the ancient celebrations of new moons had reached proportions that were not accepted by God. He tells us in Isaiah 1:14, “Your New Moons and your appointed feasts My soul hates; They are a trouble to Me, I am weary of bearing them.” Apparently, new moons were even celebrated in the same way as Sabbaths are to be kept — with prohibitions to engage in merchandising (compare Amos 8:5). However, such a prohibition for new moons cannot be found in Scripture.

Today, it is not necessary to mark the beginning of each new month with feast celebrations, the blowing of trumpets, or an assembly. Calendars are available which list, well in advance, the dates of the appearance of each new moon throughout the year.

It is true that the Bible indicates that at the beginning of the Millennium, new moons will be kept in conjunction with the bringing of sacrifices (Ezekiel 45:17, 46:1, 3, 6; Isaiah 66:20-23). Why God will reintroduce a system of sacrifices in the Millennium, connected with new moon celebrations, the Bible does not explicitly say. Our free booklet, “And Lawlessness Will Abound…” suggests a distinct possibility.

It is clear from Scripture, however, that God does not command His people today to celebrate new moons.

Doesn’t this contradict Scriptures such as Deuteronomy 24:16, stating that children are not to be put to death for their fathers, but that a person “shall be put to death for his own sin.”?

A: This question has puzzled many over the years. To fully understand what God is saying in Exodus 20:5, let us read the entire passage in context, beginning with verse 4:

“(4) You shall not make for yourself a carved image… (5) you shall not bow down to them nor serve them. For I, the LORD your God, am a jealous God, visiting the iniquity of the fathers upon the children to the third and fourth generations of those who hate Me, (6) but showing mercy to thousands, to those who love Me and keep My commandments.”

Similar statements can be found in Exodus 34:6-7; Numbers 14:18; and Deuteronomy 5:8-10.

In addition, passages like Deuteronomy 24:16 state that children are not to be put to death for the sins of their fathers. The same is expressed in 2 Kings 14:6. Also, Ezekiel 18:4, 17, 19-20 tells us, “(4) Behold, all souls are Mine; The soul of the father As well as the soul of the son are Mine; The soul who sins shall die…(17) [The righteous son] shall not die for the iniquity of his father; He shall surely live…(19) Yet you say, ‘Why should the son not bear the guilt of his father?’ Because the son has done what is lawful and right, and has kept all My statutes and observed them, he shall surely live. (20) The soul who sins shall die. The son shall not bear the guilt of the father, nor the father bear the guilt of the son.” (Compare, too, Exodus 32:31-33.)

All these passages don’t contradict each other; rather, they compliment each other.

Notice how some commentaries explain the passages in Exodus 20 and in Ezekiel 18:

The Companion Bible comments to Ezekiel 18: 4, 20: “Descendants were not punished for the sins of their ancestors unless they persevered in their ancestors’ sins.” The same thought is expressed in Exodus 20. Note that Exodus 20:5 speaks of those “who hate Me.” Soncino points out that the phrase, “of those that hate Me,” applies to the children, i.e. God will punish the children if they [the children] hate Him. Soncino comments, too, that the punishment will be brought upon the children, “when they retain the evil deeds of their fathers.”

Those who hate God will be “visited” by God. Note, though, it does not necessarily say that they will die. Those who love God will receive His mercy. At the same time, the conduct of the parents may have a lot to do with the fact whether their children or grandchildren love or hate God.

The sins of the fathers do affect future generations — and so does the penalty for sin, which is oftentimes automatic. Soncino explains that the “effects of the penalty imposed upon a sinner are felt up to and including the fourth generation.” The New Commentary of Holy Scripture, S.P.C.K., 1951, comments, “It is an everlasting law of human society that children suffer by reason of the sins of their fathers.” This shows, then, how parents must consider the consequences of their actions – not just for their own sakes, but also for the sakes of their children, grandchildren, and future generations (A wrong lifestyle might very well affect the parents’ offspring – even in physical ways).

For instance, as long as even one parent is in the church, his or her children are sanctified (1 Corinthians 7:14), that is, they can and do have access to God. If both parents leave the Church, their children’s access to God is no longer guaranteed and may in time totally disappear. We note that because of Lot’s righteous conduct, God saved his daughters, while David’s adultery caused the death of his child (2 Samuel 12:13-14, 19-23). It should be pointed out here, however, that God did not consider David’s child to be guilty in any way and worthy of punishment. God punished David. The innocent child will be brought back to life by God at a time of peace and happiness, when prejudice and the hatred towards illegitimate children (compare Judges 11:1-2), who did nothing to deserve their fate, will be a thing of the past.

When Adam and Eve sinned, the penalty imposed on them affected all mankind. Through their sin, they cut themselves – and man – off from God. Sin separates us from God (Isaiah 59:1-2), and since all have sinned, all have incurred the death penalty for sin (Romans 5:14). One might say that the sin of Adam and Eve affected, at the very least, the third and fourth generation, but since Cain sinned, his sin affected the next four generations, and so on. The effect of sin is cumulative. Finally, sin had become so all-encompassing that God decided to destroy the entire world in a flood.

Christ, in showing the evil influence of their parents and their own culpability in their continued hate of God, pointed out in Matthew 23:31-36, how the principle of Exodus 20:6 was fulfilled in the persons of the scribes and Pharisees at Christ’s time.

The vicious cycle of sin, penalty, and death can be interrupted, however, when a person turns to God, repents, and obtains forgiveness. Noah was found righteous, and because of his righteousness, eight souls were spared from death, and through them, mankind survived. God’s mercy, extended to Noah, affected “thousands.” Because of the righteousness of Abraham, the father of the faithful, “thousands” experience God’s mercy to Abraham, due to the unconditional promises given to him, pertaining to national greatness and spiritual grace. Then, because of God’s mercy towards obedient David, his offspring were blessed, in that his throne would always be occupied by one of his descendants. We can also think of the harlot Rahab, who, by virtue of her righteous deed of saving the spies and God’s mercy extended to her, saved her family and offspring.

The most shining and outstanding example of God’s mercy, extended to a Man, and through that Man, to “thousands,” is of course Jesus Christ. Through His sacrifice and death, all of us can be saved, if we respond to God’s call. Although all of mankind has become an enemy of God, due to the sins of Adam and Eve, the resulting penalty of being cut off from God, and man’s continued disobedience of God’s law, man can return to God through the deeds of one Man, Jesus Christ, the second Adam. Only a few are called today to return to God, but all will be given the same opportunity of accepting God’s mercy, in due time (1 Corinthians 15:23-24).

When God tells us that His mercy will extend to “thousands” who love Him, He is really talking about man’s ultimate potential to join His very family, for all eternity. Notice how the Jewish Bible translates Exodus 20:6, “…but showing kindness to the thousandth generation of those who love Me and keep My commandments.”

If you count all generations from the creation of Adam until the time of the end of the Great White Throne Judgment (Revelation 20:11-12), you will still not have a thousand generations. Therefore, the thought is conveyed here that all who love God and keep His commandments will obtain God’s love and mercy, due to the love and obedience of their forefathers – including Noah, Abraham, David, and of course Jesus Christ. Especially through Christ who kept the law perfectly, and who loved God the Father perfectly, God’s love and mercy are extended toward all of us, if we, too, follow in the footsteps of Christ (1 Peter 2:21). The end result of God’s love, if we abide in it by keeping His Word, is our entrance into the Kingdom and Family of God (2 Peter 1:10-11).

A: Many years ago, the Church of God, under Mr. Herbert W. Armstrong, the late Pastor General of the Church, made the administrative decision to ask Church members and co-workers to send one tenth of their second tithe to the Church, to be used for necessary Feast of Tabernacles expenses, including rental for Church halls. Since then, the Church has usually referred to this amount as the “tithe of the tithe.” Church members and co-workers were asked to calculate their second tithe available to them at the time of the Feast of Tabernacles, and to send ten percent of that (calculated) amount to the Church, in advance, as soon as possible. This practice has allowed the Church to avoid using for the payment of Feast expenses general contributions received to be spent for the preaching of the gospel and the feeding of the flock.

At the time of the institution of the “tithe of tithe,” and sometimes since then, consideration has been given to the possibility to, instead, charge each individual Feast attendee with the same amount for his or her Feast attendance. This possibility was rejected, however, as it was judged to be arbitrary and unfair. Some Church members do not have jobs or live on small pensions, while others earn good salaries. Following Biblical principles (compare Acts 2:44-45; 4:32-35; 2 Corinthians 8:12-15), it was determined that the institution of the “tithe of the tithe” was the most equitable way for all concerned, to provide for the payment of necessary Feast expenses to be incurred by the Church, and also to help those less fortunate, as much as possible, to attend the Feast.

The Church of the Eternal God sees no Biblical reason to change Mr. Armstrong’s decision, realizing the Biblical wisdom for the decision, and acknowledging that the Church has the administrative authority to bind and loose matters like these (compare Matthew 16:19; 18:18).

A: It is wrong. Such words are known as “euphemisms,” which are defined as the substitution of a mild, indirect, or vague expression for another felt to be too blunt or offensive.

God instructs us not to take His name in vain (Exodus 20:7). To casually use expressions such as “My God,” “O my Lord,” or “Jesus Christ,” just to utter surprise or emphasis, is therefore clearly prohibited. So is the casual use of a common German welcome greeting (“Gruess Gott” or “Gott zum Gruss”– meaning, “Greet God” or “God as a greeting”), or the casual use of the French or Spanish farewell expressions, “adieu” or “adios” (both meaning, “to God”).

Many common expressions such as “gosh” or “gee” are used as substitutes for God the Father or Jesus Christ. God instructs us to let “no corrupt word proceed out of your mouth” (Ephesians 4:29). This prohibition applies to careless speaking or using slang expressions or euphemisms which would profane God’s name, such as “gosh” or “gosh almighty” (a substitute for “God” or “Almighty God”) or “gee” (a substitute for “Jesus”). It also applies to the careless use of words describing characteristics or concepts clearly associated with God, such as “my goodness” (compare Matthew 19:16-17), “by heaven” or “for heaven’s sake” (compare Matthew 5:34; Revelation 13:6).

The same prohibition applies to curse words, such as “damn,” or “go to hell,” or euphemisms, such as “darn” or “go jump in the lake” (compare Revelation 20:14-15).

God wants us to use language pleasing to Him. Let us note how the New International Version translates Ephesians 4:29, “Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen.”

The Broadman Bible Commentary makes these insightful statements:

“Words are an index of character (Matthew 12:34). Good words are to be chosen over evil talk… Do our words build up the hearer’s character and make him a better man for his having heard your speaking? Do they meet his need? And do they in this way ‘bring a blessing’ by supplying that need?”

Whatever expressions we are inclined to use, we need to make sure that they are helpful, rather than unwholesome, offensive or even blasphemous. Christ warns us in Matthew 12:36-37, “But I say to you that for every idle [careless, thoughtless, useless] word men may speak, they will give account of it in the day of judgment. For by your words you will be justified, and by your words you will be condemned.”