Q&A – Page 71 – Church of the Eternal God

In John 2:13-16 Jesus drove the money changers out of the Temple. Isn’t this an example when violent civil disobedience is acceptable?

August 28, 2009

First of all, let us read these verses in the book of John:

“Now the Passover of the Jews was at hand, and Jesus went up to Jerusalem. And He found in the temple those who sold oxen and sheep and doves, and the money changers doing business. When He had made a whip of cords, He drove them all out of the temple, with the sheep and the oxen, and poured out the changers’ money and overturned the tables. And He said to those who sold doves, ‘Take these things away! Do not make My Father’s house a house of merchandise!’”

Christ spoke with authority! It is obvious from other passages that Jesus, who was recognized as a Rabbi, had authority. In John 3:1-2 we read: “There was a man of the Pharisees named Nicodemus, a ruler of the Jews. This man came to Jesus by night and said to Him, ‘Rabbi, we know that You are a teacher come from God; for no one can do these signs that You do unless God is with him.'” Here Nicodemus addressed Jesus as Rabbi which is translated “Teacher” (compare Young’s Analytical Concordance to the Bible) or “Master” (which is an official title of honor – compare Strong’s Hebrew & Greek Dictionaries).

Would you please explain your understanding on healing, and what specific procedures do you apply in your Church for anointing and public prayer requests?

August 21, 2009

We have discussed the issue of physical healing in several of our Q&As, http://eternalgod.org/qa/4963, http://eternalgod.org/qa/3221, http://eternalgod.org/qa/3749, http://eternalgod.org/qa/2842 , and also at length in our free booklet, “Sickness and Healing–What the Bible Tells Us.”

The following issues will be discussed in this Q&A:

–OUR BELIEF ON PHYSICAL HEALING
–WHAT TO DO WHEN WE ARE SICK
–WHY ANOINT WITH OIL?
–THE USE OF AN ANOINTED CLOTH
–DOES GOD HEAL ONLY BAPTIZED MEMBERS OF HIS CHURCH?
–WHEN DOES GOD BEGIN TO HEAL A PERSON WHO IS ASKING FOR AN ANOINTED CLOTH?
–WHEN SHOULD WE ASK FOR ANOINTING?
–CAN OR SHOULD WE ASK FOR ANOINTING MORE THAN ONCE FOR THE SAME SICKNESS?
–WHEN SHOULD WE ASK THE MINISTRY TO ANNOUNCE A SICKNESS TO THE CHURCH AND ASK FOR PRAYERS?
–SHOULD WE SEEK OUT A PARTICULAR MINISTER FOR ANOINTING BECAUSE HE MAY HAVE THE “GIFT OF HEALING”?

Why was there slavery in the Old Testament? Why didn't the early apostles condemn slavery? Will there be slavery in the Millennium?

August 14, 2009

We can safely say that it was never God’s intent for man to engage in the kind of slavery which has brought so much misery and pain on others. We can also say that it was never God’s original intent that there should be any form of slavery. And we conclude that it will be very unlikely that there will be any slavery in the Millennium.

To give an overview of the ORIGIN of slavery in the Bible, let us quote from The Encyclopedia of Religion and Ethics, by James Hastings:

“The causes of slavery are at first sight manifold. It may be the result of capture in war; it may be the punishment for crime or debt; or a man who is starving may sell himself or his children to buy food. But, the more we examine the subject, the more we find that the primary cause is capture in war, particularly when the war is between different races…”

You make continual reference to accomplishing “the work of God” in your publications and sermons; however, doesn’t the scripture in John 6:29 show that simply believing in Jesus Christ fulfills doing the work of God?

August 7, 2009

Understanding our part and responsibility regarding the work of God is a pivotal issue for those who claim to follow the Christian faith! The fact is that there is great confusion about exactly what the work of God means.

To truly comprehend what Jesus taught about the work of God, we must consider not only the verse in John, but, additionally, we need to compare other references in God’s Word. First, here is the text in question:

“Jesus answered and said to them, ‘This is the work of God, that you believe in Him whom He sent’” (John 6:29).

Consider the specific context of this statement by Jesus. Multiple thousands of people who followed Jesus had recently been miraculously fed (compare John 6:1-14). Some continued to seek Jesus—even to the point of getting into boats and crossing to where Jesus had gone, as recorded in verses 22-25 of John 6.

Does the Bible teach character development in angels?

July 31, 2009

In our last Q&A, we discussed the fact that God is creating His holy and righteous character in man, as it is His purpose to reproduce Himself in man–to enlarge His God Family through man. The same cannot be said about angels.

There is no indication in Scripture that it is–or has ever been–God’s purpose to enlarge the Family of God–presently consisting of God the Father and God the Son, Jesus Christ–through angels. Rather, angels are created beings; they are all “ministering spirits sent forth to minister for those who will inherit salvation” (Hebrews 1:14).

God tells us that He “has not put the world to come, of which we speak, in subjection to angels” (Hebrews 2:5); rather, this potential is given to man (verses 6-9). And so, we read that Christ did not take on the nature of angels, but He took on the nature of man (Hebrews 2:16; compare Authorized Version and margin of New King James Bible), to be made like His brethren in everything (verse 17), so that His brethren could be made like Him in everything. As we point out in our booklet, “The Gospel of the Kingdom of God,” Jesus Christ–who was God since all eternity–became man, to make it possible for man to become God.

Does the Bible say anything about man's character development?

July 24, 2009

Actually, the Bible has quite a bit to say about this topic.

(1) To give a good definition of righteous character, as we want to apply this term in this Q&A, we would like to quote from several of Herbert Armstrong’s writings, the late Pastor General of the Worldwide Church of God.

In “What Science Cannot Discover About the Human Mind,” copyright 1978, he wrote about righteous character as “the ability in a single entity to come to comprehend and distinguish the true values from the false, the right way from the wrong, to choose the right and reject the wrong, and, with power of will, to do the right and resist the evil.”

“Perfect, holy and righteous character is the ability in such separate entity to come to discern the true and right way from the false, to make voluntarily a full and unconditional surrender to God and his perfect way — to yield to be conquered by God — to determine even against temptation or self- desire, to live and to do the right. And even then such holy character is the gift of God. It comes by yielding to God to instill HIS LAW (God’s right way of life) within the entity who so decides and wills. Actually, this perfect character comes only from God, as instilled within the entity of his creation, upon voluntary acquiescence, even after severe trial and test…”

What does it mean to bless our enemies and those who curse us?

July 17, 2009

Actually, the command to bless others even though they may not seem worthy of our blessing is to be found throughout the Bible.

We read in Matthew 5:44: “But I say to you, love your enemies, BLESS THOSE WHO CURSE YOU, do good to those who hate you, and pray for those who spitefully use you and persecute you.” (Compare, Luke 6:27-28).

Romans 12:14-20 adds:

“BLESS THOSE who persecute you; BLESS AND DO NOT CURSE… Repay no one evil for evil… If it is possible, as much as depends on you, live peaceably with all men. Beloved, do not avenge yourselves… If your enemy is hungry, feed him; If he is thirsty, give him a drink; For in so doing you will heap coals of fire on his head. Do not be overcome by evil, but overcome evil with good.”

1 Corinthians 4:12 states: “… Being reviled, we BLESS; being persecuted, we endure…”

1 Peter 3:9 adds: “… not returning evil for evil or reviling for reviling, but on the contrary blessing, knowing that you were called to this, that you may inherit a blessing.”

The word “bless,” in the context of the above-quoted Scriptures, conveys the meaning of “calling down by prayer a blessing on him who persecutes us.”

The Greek word for “bless” is “eulogeo.” It is a compound of “eveu,” meaning “good” or “well,” and “logos,” meaning, “word, something said, speaker.” It can include “thought.” The word for “bless” means, then, “to speak well of” or “to invoke blessings upon a person.” (Compare Strong’s Exhaustive Concordance of the Bible, No. 2127, and W.E. Vine, Expository Dictionary of New Testament Words).

When we bless someone, we refrain from cursing him. We bless with our lips, by what we say, but our blessings of others need to come from the heart; not only from our lips. Psalm 62:4 warns us not to behave like the wicked, when they bless others: “They only consult to cast him down from his high position; They delight in lies; They bless with their mouth, But they curse inwardly.”

The Hebrew word for “bless” is “barah” and means, literally, “to kneel,” and by implication, “to bless God (as an act of adoration) or man (as a benefit).” (Compare Strong’s, No. 1288).

A good example of how to bless our hateful enemies can be seen in Luke 23:34 and Acts 7:60, when both Jesus and Stephen asked God to forgive their enemies and not to charge them with their sin of murder.

When we bless those who curse us, we do this with our mouth–but our words must be coming from the heart. This includes, praying for them. Our prayer could include, asking God to grant them repentance so that their sins may be forgiven. It could include asking God to prevent them from continuing their evil deeds, since their attitudes and conduct harm themselves and others.

Our prayer might include the plea to God to let our enemies see that what they are doing is wrong. We are not to avenge ourselves because we know that God will avenge us–and if this means that God will allow or bring trials on our enemies to bring them to repentance or a recognition of the evil of their doing, then that, too, would be a blessing for them.

The commentary of Albert Barnes’ Notes on the Bible says about Matthew 5:44:

“Bless them that curse you – The word ‘bless’ here means to ‘speak well of’ or ‘speak well to:’ – not to curse again or to slander, but to speak of those things which we can commend in an enemy; or, if there is nothing that we can commend, to say nothing about him.”

Blessing would mean not to slander our enemies or to speak evil of them, by inventing facts or “adding to” the truth. It does not mean hiding the facts if there is a need to speak out, but even then, we must be sure that we do not speak or act with hate and with a desire to avenge ourselves (2 Timothy 2:17-18, 20-21; 4:14-15; 1 Timothy 1:18-20).

John Gill’s Exposition of the Entire Bible states about Matthew 5:44:

“… when wicked men curse you, as Shimei cursed David, do not ‘render evil for evil, or railing for railing, but contrariwise, blessing’; give good words, use kind language, mild and soft expressions; such as may either win upon them, or put them to shame and silence: ‘bless, and curse not’; the latter belongs to them, the former to you; ‘let them curse, but bless thou’: curses better fit their mouths, and blessings thine. Blessing here, does not signify praising them, for that would be sinful…”

He adds in his comments about Romans 12:14:

“… bless them; that is, to pray for them, that God would show them their evil, give repentance to them, and the remission of their sins; which is the order Christ gave to his disciples [in Luke 24:47] and encouraged to an observance of, by his own example [Luke 23:34] and has been followed herein by his disciples and apostles [Acts 7:60; 1 Corinthians 4:12]. Moreover, by ‘blessing’ may be meant, giving them good words, mild and soft answers, ‘not rendering evil for evil, railing for railing’ [1 Peter 3:9]; but, on the contrary, blessing, in imitation of Christ, who, ‘when he was reviled, reviled not again’ [1 Peter 2:23]…

“… and curse not: to have a mouth full of cursing and bitterness [Romans 3:14] is the character of an unregenerate man, and what by no means suits one who names the name of Christ; for blessing and cursing to proceed out of the same mouth, is as absurd and unnatural, as if it should be supposed that a fountain should send forth sweet water and bitter, or salt and fresh [James 3:10]…”

Adam Clarke’s Commentary on the Bible writes about Romans 12:14:

“Bless them, pray for them, and on no account curse them, whatever the provocation may be. Have the loving, forgiving mind that was in your Lord.”

Albert Barnes’ Notes on the Bible states about Romans 12:14:

“Bless, and curse not – Bless only; or continue to bless, however long or aggravated may be the injury. Do not be provoked to anger, or to cursing, by any injury, persecution, or reviling. This is one of the most severe and difficult duties of the Christian religion… To curse denotes properly to devote to destruction. Where there is power to do it, it implies the destruction of the object. Thus, the fig-tree that was cursed by the Savior soon withered away [Mark 11:21]. Thus, those whom God curses will be certainly destroyed [Matthew 25:41; that is, if they remain under the curse and refuse to repent]. Where there is not power to do it, to curse implies the invoking of the aid of God to devote to destruction. Hence, it means to imprecate; to implore a curse from God to rest on others; to pray that God would destroy them. In a larger sense still, it means to abuse by reproachful words; to calumniate; or to express oneself in a violent, profane, and outrageous manner.”

When we curse someone and wishing him ill and longing for his destruction, we are motivated by Satan the devil; not by God. When James and John, the “sons of thunder,” asked Christ whether they should command fire to come down from heaven to destroy and devour the Samaritans who had refused to provide shelter for them, Jesus rebuked them and said, “You do not know what manner of spirit you are of. For the Son of Man did not come to destroy men’s lives but to save them” (Luke 9:55-56).

Satan is called the destroyer (Revelation 9:11–the Hebrew word for Satan, “Abaddon,” means “Destruction,” and the Greek word for Satan, “Apollyon,” means “Destroyer”). On the other hand, Jesus is the Savior of the world (John 3:17; 4:42). We need to follow Christ’s example, not Satan’s. Moses prayed to God to relent from killing the nation of Israel when they had greatly sinned against Him (Exodus 32:7-14); and Abraham asked God to spare the cities of Sodom and Gomorrah for the sake of ten righteous (Genesis 18:20-32).

In conclusion, we must be careful not to curse anyone, including our enemies who are hateful towards us and try to do us harm. Vengeance is God’s alone. Rather, we are to bless our enemies and pray for them, asking God to help them to see the evil of their ways and to repent. Our love towards all men will

Why will Satan attempt a second coup to try to overthrow God?

July 10, 2009

The Bible does not say specifically why Satan will attempt a second coup, but it does give us several hints and indications which we might want to consider.

Prior to the physical creation, God brought into being the spirit world of angels. After God had created the physical universe and the earth, an archangel named Lucifer was placed over one third of the angels here on earth to beautify it. This was long before man was created with the ultimate potential to become a full-fledged member of the God Family. Nothing is said in the Bible that Lucifer or any of the angels had that same potential which would later be given to man.

According to Ezekiel 28:12-16 and Isaiah 14:12-15, Lucifer was perfect as far as his creation was concerned. However, Lucifer made wrong choices–he allowed pride to enter his mind. This pride corrupted his thinking, just like a virus can corrupt a computer. This corruption led him to believe that his abilities were greater than God’s; that he was not rewarded properly by God in accordance with his talents and achievements; and that the way of competition and get was superior to God’s way of give and love and concern for others. He managed to influence the angels under his control to participate in his first rebellion (Revelation 12:4). In resenting God’s government, he did the unthinkable and attempted to overthrow God and take over the rule over the entire universe. Of course, Lucifer, whose name was changed to Satan (meaning enemy or adversary), lost this battle, and he and his angels (now known as demons) were thrown back to this earth where they still rule today.

Does Nebuchadnezzar's dream in Daniel 4 have prophetic meaning for us today?

July 3, 2009

Over the years, many ideas have been advanced to the effect that Nebuchadnezzar’s dream, as described in Daniel 4, has some kind of hidden prophetic meaning for us today. In the last Q&A, we discussed Nebuchadnezzar’s dream in much detail. We pointed out that the dream referred to that ancient king and predicted his seven years of insanity to punish his pride. We showed that the dream was fulfilled, exactly as God had pronounced it, and that King Nebuchadnezzar subsequently repented of his pride at the time when his sanity was restored to him.

Some have pointed at Nebuchadnezzar’s “seven years” of insanity and applied it to seven “prophetic” years of punishment for the entire Babylonian Empire. The rationale goes something like this: A “prophetic” year of 360 DAYS is the equivalent of 360 YEARS. [The one day for one year PRINCIPLE is, in fact, biblical in some instances, and is described in passages such as Numbers 14:34 and Ezekiel 4:4-6.] If applied in this way, seven prophetic “years” of 360 “days” or “years” each, would amount to 2,520 years. Beginning to count with the time when Babylon fell (which occurred about 539 B.C.), one would reach the year 1982 A.D.

Would you please explain Nebuchadnezzar's dream, as recorded in Daniel 4?

June 26, 2009

Much prophetic speculation has ensued pertaining to Nebuchadnezzar’s dream in Daniel 4, but if we allow the Bible to interpret itself, the answer to the meaning of that dream becomes very clear.

Note, first, the following highlights from that chapter. We are told that Nebuchadnezzar had a dream which made him afraid (verse 5), but none of the “wise men of Babylon” could explain the meaning of the dream. Finally, Daniel was brought before the king (verse 8). We will recall that Daniel had explained to the king his first dream about a statue, as recorded in Daniel 2.

Nebuchadnezzar described to Daniel his second dream and asked him to interpret the same for him. In the dream, Nebuchadnezzar had seen a strong tree, which was cut down, but the stump and roots in the earth would be preserved, “bound with a band of iron and bronze” (verse 15). Showing that the dream did not refer to an ordinary tree, the king continued to describe to Daniel that a watcher from heaven said: “The heart be changed from that of a man, Let him be given the heart of a beast, And let seven times pass over him” (verse 16).

Daniel proceeded to explain the meaning of the dream, as follows:

“(20) The tree that you saw, which grew and became strong… (22) It is you, O king, who have grown and become strong… (23) And inasmuch as the king saw a watcher, a holy one, coming down from heaven and saying, ‘Chop down the tree and destroy it, but leave its stump and roots in the earth, bound with a band of iron and bronze in the tender grass of the field; let it be wet with the dew of heaven, and let him graze with the beasts of the field, till seven times pass over him’; (24) THIS IS THE INTERPRETATION, O KING, and this is the decree of the Most High… (25) They shall drive you from men, your dwelling shall be with the beasts of the field, and they shall make you eat grass like oxen. They shall wet you with the dew of heaven, and seven times shall pass OVER YOU, till you know that the Most High rules in the kingdom of men, and gives it to whomever He chooses. (26) And inasmuch as they gave the command to leave the stump and roots of the tree, YOUR KINGDOM shall be assured TO YOU, AFTER YOU COME TO KNOW THAT HEAVEN RULES…'”

After about twelve months, the fulfillment of the dream began to come to pass. Nebuchadnezzar, in his pride, glorified himself rather than God, and immediately, he was driven out from men to live with the beasts “for seven times,” until, “at the end of the time,” his understanding and his reason returned to him (verses 32, 34, 36). Nebuchadnezzar is reported as saying: “…I was restored to my kingdom, and excellent majesty was added to me. Now I, Nebuchadnezzar, praise and extol and honor the King of heaven, all of whose works are truth, and His ways justice. And those who walk in pride He is able to put down” (Daniel 4:36-37).

Please note that this dream is strictly talking about events in Nebuchadnezzar’s life. The dream referred specifically and exclusively to him–and not to anyone coming after him. Compare again Daniel 4:22, 25, 26, 32-33, 34.

This is remarkable because Nebuchadnezzar’s first dream in Daniel 2 clearly is said to refer to future times and kingdoms, beginning with Nebuchadnezzar, and ending with the return of Christ. Nothing similar is remotely suggested to apply to Nebuchadnezzar’s second dream in Daniel 4.

Let’s notice what is said specifically in and about that dream:

(1) The Cut-Down Tree

Verse 14 tells us that the tree was to be cut down and that the beasts were commanded to flee away from under its branches. This means that the king’s courtiers, officers, etc., all abandoned him as soon as his insanity appeared; and he soon fled from the society of men (compare Adam Clarke’s Commentary on the Bible).

(2) The Stump and the Roots Remain

Verse 15 tells us that the stump and the roots should be left. Albert Barnes’ Notes on the Bible explains:

“The word here used [for “stump”] implies that it was still alive, or that there was a germ which would send up a new shoot, so that the tree would live again. The idea is, that though the mighty tree would fall, yet there would remain vitality in the root, or the portion that would remain in the earth after the tree was cut down, and that this would spring up again – a most striking image of what would occur to Nebuchadnezzar after he should be cast down from his lofty throne, and be again restored to his reason and to power.”

(3) Stump Bound With Band of Iron and Brass

We are also told, in verse 15, that the stump would be bound with “a band of iron and brass.”

Barnes explains:

“This expression may be regarded as applicable either to the cut-down tree, or to the humbled monarch. If applied to the former, it would seem that the idea is, that the stump or root of a tree, deemed so valuable, would be carefully secured by an enclosure of iron or brass, either in the form of a hoop placed round the top of the stump, to preserve it from being opened or cracked by the heat of the sun, so as to admit moisture, which would rot it; or around the roots, to bind it together, with the hope that it would grow again; or it may refer to a railing or enclosure of iron or brass, to keep it from being plowed or dug up as worthless. In either case, it would be guarded with the hope that a tree so valuable might spring up again.

“If applied to the monarch – an explanation not inconsistent with the proper interpretation of the passage – it would seem to refer to some method of securing the royal maniac in bonds of iron and brass, as with the hope that his reason might still be restored, or with a view to keep him from inflicting fatal injury on himself. That the thing here referred to might be practiced in regard to a valuable tree cut down, or broken down, is by no means improbable; that it might be practiced in reference to the monarch is in accordance with the manner in which the insane have been treated in all ages and countries.”

John Gill’s Exposition to the Entire Bible adds:

“… the allusion is to his distracted condition afterwards related; it being usual to bind madmen with chains of iron or brass, to keep them from hurting themselves and others, as in [Mark 5:4].”

(4) Heart Changed for Seven Times

Verse 16 explains that the king’s heart would be changed for seven times.

Barnes states regarding the king’s changed heart:

“… some man was represented by the vision… The word heart here seems to refer to nature – ‘let his nature or propensity cease to be that of a man, and become like that of a beast; let him cease to act as a man, and act as the beasts do…'”

Regarding “seven times,” Barnes points out:

“The more common interpretation is what supposes that it was a year, and this will agree better with all the circumstances of the case than any other period… Josephus understands by it ‘seven years’… While the Chaldee word is indeterminate in respect to the length of time, the most natural and obvious construction here and elsewhere, in the use of the word, is to refer it to years. Days or weeks would be obviously too short, and though in this place the word ‘months’ would perhaps embrace all that would be necessary, yet in the other places where the word occurs in Daniel it undoubtedly refers to years, and there is, therefore, a propriety in understanding it in the same manner here.”

The Treasury of Scriptural Knowledge agrees, stating: “seven times: That is, seven years, a time in the prophetic language denoting a year.”

The commentary of Jamieson, Fausset and Brown agrees (“times — that is, ‘years.'”); and so do Gill (“seven years are meant”); and Adam Clarke’s Commentary on the Bible, where we read:

“Let him continue in this state for seven years. I knew a man who was thus changed in his heart – in his imagination. He believed himself to be a bear, and would imitate the usual growl, etc.; and the case did not appear to be hypochondriacal. Whether he ever came to sound mind, I kno