Could you provide a list regarding leavened and unleavened products?

As many of our readers know, the Church of the Eternal God and its affiliates, the Global Church of God in the UK and the Church of God, a Christian Fellowship in Canada, as well as the Kirche des Ewigen Gottes in Germany, observe the annual Festival of the Days of Unleavened Bread. God commands us that during the seven days of that Festival, all leavened products have to be removed from our houses, and that only unleavened products are to be consumed during that time.

We explain in our Statements of Beliefs that we observe “The Days of Unleavened Bread once a year by not partaking of any food prepared with leaven for a period of seven days following the Passover. The partaking of the unleavened bread symbolizes the commitment to live a sinless life (Leviticus 23:6-8; Acts 20:6; 1 Corinthians 5:7-8).”

For a general overview as to this Festival, please read our Q&A, which asks and answers the question: “Exodus 12:18, among other Scriptures, commands us to eat unleavened bread for seven days. Is this command still valid today? If so, how is it to be applied?”

For a more thorough presentation, please read our two free booklets, “God’s Commanded Holy Days,” and “The Meaning of God’s Spring Holy Days.”

As the Question in this particular Q&A suggests, new people who become acquainted with this Festival and want to obey God’s injunction, might not have yet a clear understanding as to what constitutes leavened products, which need to be removed and avoided during the Seven Days of Unleavened Bread.

In a previous Q&A, we discussed, in general terms, what constitutes leaven, and we addressed some specific areas, such as beer or toothpaste. We also addressed some areas where the understanding of the Jews differs from the understanding that God reveals in His Word.

That particular Q&A asked and answered the question: “We are commanded in the Bible to remove all leaven from our houses during the Days of Unleavened Bread. Is it true that your understanding and the understanding of the Jews are different, as to what constitutes leaven that needs to be removed? If so, could you explain your position and the reasons for it?”

Please make sure that you read or re-read that Q&A in conjunction with the material that is presented herein.

In addition, we are now providing you with a list as to what constitutes leaven which should be removed from our houses and which should not be partaken of during that time. Although quite thorough, we still would like to mention that this list must be viewed with caution; that is, it is critically important that one looks at the ingredients of each product.

For instance, just because the word “puff” or “puffed” is in the label (for instance, “puff pastry”) does not necessarily mean that the product is leavened. In the USA, there are normally four main ingredients in puff pastry: flour, butter, salt, and water; that is, it would contain no leaven. However, in the UK, “puff pastry” DOES include leaven, as reflected on the label, which means that it must be avoided. In any case, even in the USA, labels need to be checked to ascertain whether the product contains leaven.

Some pie crusts are unleavened, but one needs to be careful here, because most crusts do have leaven in them. We are informed that Marie Calendar’s does not have leavening in their crusts. Again, it is important that the labels are carefully reviewed to ascertain what the products contain.

The following lists items which contain Baking Powder and/or Baking Soda (or Sodium Bicarbonate) and/or YEAST and/or Baker’s Yeast. All of these need to be avoided during the Days of Unleavened Bread:

Crackers; Bread; Bagels; Muffins; Hamburger and Hot Dog Buns; Garlic Bread; Baguettes; Cheese Straws; Sausage Rolls; Corn Dogs; Sour Dough; Biscuits; Pretzel; (some) Cereals; Cheese Puffs; Cake; Pastry; (some) Pies; Cookies; Ice Cream Cones and Wafers; (some) Ice Cream with added Cookies; Pancakes; Waffles; Puff Pastry [in the UK, see comments above]; Self-Rising Flour; Graham Crackers; Bread Crumbs; Deep-Fried Chicken; Anything battered, i.e., Onion Rings or Fish; Croutons; Flour Tortillas; Burritos; Soft Tacos; Kit Kat; Wafer Biscuits; (some) Candy; (some) Candy Bars; Chinese Orange Chicken; Kentucky Fried Chicken (KFC) Breaded Chicken; (some) Cereal Bars; Granola Bars; and (most) Bacon Bits.

Note that in the UK, the reference to “bacon” in “bacon bits” is understood as meaning pork. Of course, pork must not be eaten at any time. In the USA, the reference to “bacon” can also apply to beef and to turkey. But “beef bacon bits” or “turkey bacon bits” must not be consumed during the Days of Unleavened Bread, when they contain leaven (as distinguished from “autolysis yeast,” which is not a leavening agent, and therefore appropriate for consumption, see below).

Also, we need to point out that many restaurants have leavening in unsuspected products, for instance in meat. Most of this information is readily available online. For instance, in checking the ingredient statement on Taco Bell’s website, we are informed that in addition to the more obvious items (such as flatbread or chalupa flatbread), their chili and their “seasoned ground beef” contain yeast (which is to be avoided during the Days of Unleavened Bread).

On the other hand, products which contain Yeast Extract [as distinguished from Yeast] (for instance in soups), or “Autolyzed Yeast” or “Deactivated Yeast” are fine (these are not leavening agents, as they provide no fermentation activity. For instance, Deactivated Yeast is strictly designed to be used as a reducing agent for increased extensibility). In addition, Corn Tortillas are fine as well. Also exempt from the injunction to remove items from our houses during the Days of Unleavened Bread are those products which are not used for human consumption, such as dog or cat food, fire extinguishers and toothpaste; or beverages, such as beer.

We hope this list will be of assistance. We cannot overemphasize, however, that it is important to read the labels for the ingredients of each product. When in doubt, we should abstain from eating the item during the Days of Unleavened Bread, for “he who doubts is condemned if he eats, because he does not eat from faith; for whatever is not from faith is sin” (Romans 14:23).

Would you please explain 1 John 3:9?

The passage in 1 John 3:9 reads, according to the New King James Bible:

“Whoever has been born of God does not sin, for His seed remains in him; and he cannot sin, because he has been born of God.”

As we pointed out in our recent Editorial, ”Begotten and Born Children,” which was published in Update #481, the Greek word which in 1 John 3:9 is translated twice as “born,” is “gennao.” This term can mean “begotten” or “born”; and it can also describe the process from our spiritual begettal to our spiritual birth. We showed that “when addressing the spiritual begettal and birth process, the Bible clearly says that a born-again person IS spirit and invisible (John 3:6, 8); and nobody, who is still human, is therefore born again.

“Christ also said that we must be born again to be able to see the Kingdom of God (John 3:3). This is true as the Kingdom of God is the Family of GOD, composed of Spirit, and human eyes cannot see God or the Kingdom of God (1 Timothy 6:16). We even read that flesh and blood cannot inherit the Kingdom of God (1 Corinthians 15:50). In order to be able to enter God’s Kingdom, we must be spirit, as God is Spirit (John 4:24), and we must be God, as God is God (1 Corinthians 15:49; Hebrews 1:1-3).”

We also addressed the fact that “when we receive the gift of the Holy Spirit at the time of our baptism (after repentance and faith in the Sacrifice of Christ and belief in the gospel of the Kingdom of God), we are begotten by the Spirit, and we have thereby already become children of God; or, we might say, we have become part of the Kingdom of God ‘in embryo.’ As begotten children, we must grow in the knowledge and understanding of the truth (2 Peter 3:18). We are desirous of the pure milk of the word (1 Peter 2:2), being nurtured by our ‘mother’ (Galatians 4:26)– the church of God — as a new-born human child is being fed and cared for by his or her human mother (compare Ephesians 4:11-16, telling us that we are to be edified by the ministry to be able to grow up in all things into Christ)… As Spirit-begotten children of God, we ought to have the desire to become perfect, as the Father in heaven is perfect (Matthew 5:48); to become pure as Jesus Christ is pure (1 John 3:3); to overcome [the world’s societies], Satan and self, as Christ overcame (Revelation 3:21; John 16:33; Matthew 4:1-11; Romans 8:3).”

With this background, let us now focus on 1 John 3:9. As mentioned, since the word ”gennao” can mean “begotten” or “born,” depending on the context, we need to determine the intended meaning.

We pointed out the following in our free booklet, “Are You Already Born Again?”

“Additional Scriptural proof that we are not yet born again is found in 1 John 3:9, where we read: ‘Whoever has been born of God does not sin, for His seed [the Holy Spirit] remains in him; and he cannot sin, because he has been born of God.’ Notice, too, 1 John 5:18, ‘We know that whoever is born of God does not sin.’

“According to these passages, one who is born again CANNOT and DOES NOT sin. The only being that CANNOT sin is God. Even Jesus Christ, when He was here on earth as a human being, COULD HAVE sinned. He was in all points tempted as we are, though He did not sin (Hebrews 4:15). The fact that He was tempted shows that it was possible for Him to sin. It also shows that He was fully man, as God cannot be tempted to sin (James 1:13). When it comes to Christians, however, they DO sin from time to time, even after receiving the Holy Spirit.

“We read in 1 John 1:7–10: ‘But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son CLEANSES us from all sin. If we say that WE HAVE NO SIN, we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. If we say that we have not sinned, we make Him a liar, and His word is not in us.’

“Notice that John says two things here. He emphasizes that we DID sin in the past, and also, that we still DO sin now. He uses the past and the present tense. He is talking to Christians—those who have received the Holy Spirit. Yes, Christians DO sin from time to time! They CAN sin, which means that they CANNOT already be born again, because those who are born again CANNOT sin. God will bring many sons and daughters into His Family through a resurrection or change to immortality. THEN, they will be BORN AGAIN God beings, and as such, they will be UNABLE to sin.

“Some who want to uphold their teaching that we are already born again translate 1 John 3:9 as, ‘cannot abide in the state of sin.’ However, this is not what the Scripture says. Rather, the correct translation, word for word from the Greek, reads, ‘… he is not able to sin.’ The Biblical truth is very plain: One who is born again is UNABLE to sin.”

Most translations of 1 John 3:9 prefer the rendering “born” in both instances, as quoted at the beginning of this Q&A from the New King James Bible, but they falsely assume that we are already born again now. However, when concluding that 1 John 3:9 refers to the here and now, a few translations choose the rendering, “begotten.” For instance, the New American Bible says:

“No one who is begotten by God commits sin, because God’s seed remains in him; he cannot sin because he is begotten by God.” The Swiss Zuercher Bible also uses twice the word “begotten,” while the German Menge Bible and the Elberfelder Bible give both alternatives (in parenthesis in the text, or in a footnote).

Other translations, realizing the potential difficulties with making a particular choice (especially, when they teach that we are already born again now), state more ambiguously:

“No child of God commits sin, because the divine seed remains in him; indeed because he is God’s child he cannot sin” (Revised English Bible; similar the New Jerusalem Bible).

Some who feel that the passage does refer to us here and now, but realizing that John could not have said that it is impossible for Christians to sin (see the discussion above), claim that the phrase, “he cannot sin,” should be rendered as, “he cannot continue practicing sin,” or, “he cannot habitually sin.” The International Version says, “he cannot go on sinning,” and the Living Bible states, “… [he] does not make a practice of sinning, because now God’s life is in him; so he can’t keep on sinning…”

Notice, too, how the Amplified Bible renders this verse, obviously unwilling to make a definite choice—the words in parenthesis and in brackets are in the original:

“No one born (begotten) of God [deliberately and knowingly] habitually practices sin, for God’s nature abides in him—His principle of life, the divine sperm, remains permanently within him—and cannot practice sinning because he is born (begotten) of God.”

We have established so far that if one is truly BORN of God, he CANNOT sin, because then he is God, and God cannot sin. If one wants to say that the passage of 1 John 3:9 refers to the here and now (that is, to begotten Christians today), then one has to add quite a few words to the original text, in an attempt to make it consistent with other passages in John’s writings. Rather than saying that the one who is begotten of God CANNOT sin, one has to say that he cannot CONTINUE PRACTICING sin, or that he CANNOT HABITUALLY PRACTICE sin, or something to that effect. The problem, of course, is that the Greek text does not contain these words—they must be added in order to convey what is perceived to be the intended meaning.

However, another problem arises with these additions when we consider Paul’s own words, which he wrote down YEARS after his conversion and the receipt of the Holy Spirit. This is what he himself said, in Romans 7:14-16, 19, 25:

“… I am carnal, sold under sin. For what I am doing, I do not understand. For what I will to do, that I do not practice, but what I hate, that I do… the EVIL I will not to do, that I PRACTICE… So then, with the mind I myself serve the law of God, but with the flesh the law of sin.”

This is not to say that Paul was ever indifferent or careless about his sins. He knew that those who PRACTICE evil things will not inherit the Kingdom of God (Galatians 5:21; Revelation 22:15). He agreed with John who said that those who do not PRACTICE righteousness and who do not love their brothers and sisters in Christ are not of God (1 John 3:10). Paul did not want to sin; he did not want to practice evil, but he realized that at times, he would slip, and that he needed God’s forgiveness and mercy and power and strength to overcome and conquer sin (Romans 7:24-25; 8:37).

Old habits die slowly and only with difficulty and under severe trials and tests. It is possible for a Christian to repeat the same sin repeatedly, out of habit. But upon continued and ongoing repentance and belief in Christ’s Sacrifice and with the genuine desire to forsake those sins (Proverbs 28:13), they will be forgiven him, and God’s seed—the Holy Spirit–will remain in such a person. It is only that when we refuse to repent and change, we are in danger of losing God’s Spirit (Hebrews 6:4-6). God is most certainly not less merciful than what He requires of us. He is most certainly not limiting Himself to just forgiving us the same sins only once or twice, when we truly repent, while Christ told Peter that he needed to forgive his repentant brother seventy times seven, upon his repentance (Matthew 18:21-22; compare Luke 17:3-4).

Therefore, we conclude that 1 John 3:9 does not address begotten Christians today, in this day and age, but rather, that it makes the profound statement that once we are truly born again, we will not sin anymore. It will be impossible for us to sin—to even commit one single sin, let alone practicing sin—because it is impossible for God to sin, and we will be God, with God’s Holy Spirit remaining in us and flowing out from us forever (John 7:37-39).

Lead Writer: Norbert Link

Would you please explain 1 Timothy 4:1-5? Doesn’t this passage do away with the distinction between clean and unclean animals?

Many try to use this passage to “prove” that we are allowed today to eat whatever man in his twisted mind has decided to devour—including the meat from pigs, dogs, monkeys, rats, cats, squirrels, as well as frogs, snails, ants, scorpions, snakes, lobster, shrimp, shellfish and oysters, just to name a few. However, this is most certainly not what the passage conveys.

1 Timothy 4:1-5 reads, in context:

“(Verse 1) Now the Spirit expressly says that in latter times some will depart from the faith, giving heed to deceiving spirits and doctrines of demons, (verse 2) speaking lies in hypocrisy, having their own conscience seared with a hot iron, (verse 3) forbidding to marry, and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. (Verse 4) For every creature of God is good, and nothing is to be refused if it is received with thanksgiving; (verse 5) for it is sanctified by the word of God and prayer.”

In our booklet, “And Lawlessness Will Abound,” we make the following general comments regarding clean and unclean animals:

“…the laws of clean and unclean meat were already in existence at the time of Noah—they did not come into existence at the time of Moses. Noah was specifically told by God to take with him into the ark ‘seven each of every clean animal, a male and a female; two each of animals that are unclean, a male and a female’ (Genesis 7:2. Compare also verse 8). Noah offered a burnt offering to God ‘of every clean animal and of every clean bird’ (Genesis 8:20).

“The covenant that God made later with Israel had no effect on the laws of clean and unclean animals—they were already in force long before that covenant was made. And nowhere does God teach us that we are now permitted to eat unclean animals. Notice the curse that God pronounces over those who, at the time of Christ’s return, eat swine’s flesh (Isaiah 66:17; 65:3–4).”

In our Q&A, discussing the consumption of unclean animals, we explain that Jesus Christ did not abolish the distinction between clean and unclean animals. Let us quote a few excerpts from this article:

“Some refer to Mark 7:18-19, stating that Christ made all animals clean and proper for consumption. However, the context of this passage is that the Pharisees criticized Christ’s disciples for eating food with ‘unwashed hands’ (verse 2); that is, without washing their hands first ‘in a special way, holding the tradition of the elders’ (verse 3). Christ said in verses 18-19: ‘… Do you not perceive that whatever enters a man from outside cannot defile him, because it does not enter his heart but his stomach, and is eliminated, thus purifying all foods?’

“This passage does not teach, as some erroneously claim, that Christ made all foods clean. Rather, the word for ‘purifying’ is ‘katharizo,’ meaning ‘cleansing.’ It is used in James 4:8, where sinners are told to cleanse their hands. The Authorized Version translates Mark 7:19 as, ‘… and goes out into the draught, PURGING all meats.’

“Christ was addressing a situation where a little bit of dirt might have been attached to our hands or the CLEAN food. When we eat this, it does not defile us inwardly, as it is eliminated out of the body into the draught. The clean food will be ‘cleansed,’ in that little particles of dirt will be eliminated out of the body. To use the passage in Mark 7 and say that Christ made all unclean animals clean is a willful and deliberate distortion of Scripture.

“Others claim that Acts 10 teaches that God made all food clean. In that passage, Peter had a vision, seeing a great sheet of clean and unclean animals, and a voice asked him to eat. Peter refused and did not eat, although the voice told him that he should not call common what God had cleansed (verse 15). Subsequently, Peter went to the Gentiles, which were treated as common or unclean by the Jews, and baptized them. When confronted by the disciples, who were, at that time, exclusively of Jewish background and descent, Peter explained the meaning of the vision. It had nothing to do with declaring unclean animals as appropriate for human consumption. Rather, Peter said, in verse 28: ‘… God has shown me that I should not call any MAN common or unclean.’ And so, the disciples recognized the purpose of the vision–it was to show the New Testament Church that God had ‘granted to the GENTILES repentance to life’ (Acts 11:18).”

As mentioned, 1 Timothy 4:1-5 is another Scripture used by some in an attempt to “prove” that there is no longer any distinction between clean and unclean animals. But note that this is not what that passage says.

Rather, we learn that some false demonic-inspired preachers prohibit marriage (saying it is defiled or polluted and not as holy as celibacy), and other deceiving teachers say that one must abstain from FOOD which God has created to be received with thanksgiving (compare verse 3). But God never created unclean animals for food. As we have seen, the distinction between clean and unclean animals already existed under Noah, long before Moses; it still existed long after Christ’s death, when Peter refused to eat unclean meat; and it will still exist at the time of Christ’s return, as God will punish those who consume the flesh of pigs and other unclean animals, calling such a practice “abominable.”

In 1 Timothy 4:1-5, Paul is not permitting the consumption of the meat of unclean animals, but he addresses those false preachers who teach against the consumption of meat of CLEAN animals, because of religious reasons. Paul is condemning the concept of that version of vegetarianism that is taught by people believing that they must not eat meat because they perceive it to be holy. (We might think of the belief in “holy” cows in certain parts of the world.) God says through Paul that every creature CREATED FOR FOOD (verse 3) is good and can be eaten, AS IT IS SANCTIFIED BY THE WORD OF GOD (verse 5). God’s Word, the Bible, never sanctified or set aside for consumption unclean animals, but it DOES sanctify or set aside for consumption the meat of every CLEAN animal. We are permitted to eat the flesh of clean animals with thanksgiving, for we believe God and His Word, and we know the truth (verse 3). And such consumption is good (verse 4) and also sanctified by prayer (verse 5), as we thank God (verse 4) and ask Him to bless the food and to set it aside for the nourishing of our bodies.

At least some commentaries are honest enough to admit that the Scripture in 1 Timothy 4:1-5 does not even address, let alone abolish the distinction between clean and unclean animals.

For instance, Barnes’ Notes on the Bible recognizes that the statement in verse 4, “For every creature of God is good,” can be grossly misunderstood and misinterpreted, when taken out of context; and so the following is stated:

“Nor does it mean that all that God has made is good ‘for every object to which it can be applied.’ It is good in its place; good for the purpose for which he made it. But it should not be inferred that a thing which is poisonous in its nature is good for food, ‘because’ it is a creation of God. It is good only in its place, and for the ends for which he intended it. Nor should it be inferred that what God has made is necessarily good ‘after’ it has been perverted by man.”

The creation of unclean animals, even though it is described as good in the first chapter of the book of Genesis, did not occur for the purpose of consumption through man. But a clean animal is “good” for consumption.

Clarke’s Commentary on the Bible adds:

“For every creature of God is good – That is: Every creature which God has made for man’s nourishment is good for that purpose, and to be thankfully received whenever necessary for the support of human life; and nothing of that sort is at any time to be refused.”

In addition, the People’s New Testament comments:

“Commanding to abstain from meats. The ascetic practices which began to grow up in the church a little later extended to foods. To eat the least palatable food which would sustain life was counted a virtue. These ascetics generally forbade animal food, and some lived only on bread and water. These practices are still found among certain orders of the Latin and Eastern churches.”

A similar explanation is given by Gill’s Exposition of the Entire Bible:

“… to abstain from meats: not from some certain meats forbidden by the law of Moses… but from all meats at some certain season of the year, as at what they call the Quadragesima or Lent, and at some days in the week, as Wednesdays and Fridays; and this all under an hypocritical pretence of holiness, and temperance, and keeping under the body, and of mortification; when they are the greatest pamperers of their bodies, and indulge themselves in all manner of sensuality: the evil of this is exposed by the apostle…”

For instance, it is well-known that ultra-orthodox Catholics refrain from eating meat on Fridays—and especially on “Good Friday”–claiming that they do so in remembrance of Christ’s crucifixion. They prefer to eat fish on that day. But apart from the fact that Christ was not crucified on a Friday, but on a Wednesday [for proof, read our free booklet, “Jesus Christ—a Great Mystery”], the Bible does not prohibit us to eat the meat of a clean animal on the day of His crucifixion. For the real origin of Lent and the Catholic “custom” to eat fish on Friday, please read our Q&A, “Why do some Christians eat fish on ‘Good Friday’?”.

However, God still requires that we abstain from consuming the meat of UNCLEAN animals. For further study, please read our Q&A, listing clean and unclean animals; our Q&A, discussing the use of medicines, vitamins and mineral supplements derived from unclean animals, and the use of gelatin products, which might be derived from parts of unclean animals; and our Q&A, pertaining to the prohibition of eating certain parts of clean animals, such as food and fat.

Lead Writer: Norbert Link

Was Jesus a homeless vagabond or a hippie, wandering around, without a place to live in?

Sadly, many have a totally wrong concept as to how Jesus Christ lived when He was here on earth. They might have read Scriptures saying that even though He was rich, He became poor (2 Corinthians 8:9), not realizing that Paul is using a comparison between the richness of the immortal God who owns everything, and, in contrast, the poverty of man whose insignificant riches might be here today and gone tomorrow (compare Proverbs 23:4-5).

But Jesus Christ was by no means a vagabond or a hippy. Even though some claim, for instance, that He wore long hair, the Bible is very clear that He did not (compare 1 Corinthians 11:14). [For more information, please read our Q&A, Did Jesus Wear Long Hair?].

He was the son of a carpenter—Joseph—and as Jewish custom of the time dictated, He, as the firstborn, would have been taught in that occupation and He would have continued in it after Joseph’s death (Joseph might have died sometime after the episode of the twelve-year old Jesus in the temple, as he is not mentioned anymore afterwards in Scripture as still being alive).

The carpenter’s occupation included that of an architect, who would build houses. It is therefore very likely that Joseph built a house for himself and his family, and that Jesus, as the carpenter’s son, would also have been engaged in building houses. It was customary for sons and daughters to remain in their parents’ home until marriage, and as the firstborn son, He would have had the right and responsibility of inheriting the home and carrying on the family business that was operated from it. But it is also very likely that, as the firstborn son of a carpenter and having become a carpenter Himself, He would have built His own house or houses.

There are numerous passages indicating that Jesus owned His own house—or perhaps even more than one. He grew up in Nazareth, but He later lived or “dwelt” in Capernaum (Matthew 4:13), “His own city” (Matthew 9:1). Luke makes this possible distinction when referring to Nazareth as the city where Jesus “had been brought up” (Luke 4:16). It appears that at some point in time, then, Jesus made His adult home in Capernaum. We read that when in Capernaum, Jesus would go into “THE” house, and that people would visit Him there when they found out that He was in the house (compare Matthew 13:1, 36). Many commentaries say that this is a reference to Peter’s house in Capernaum, but it would be strange that in a few passages, it is specifically said that He entered “Peter’s house” (Matthew 8:14), while in most cases, it is only stated that He was in THE house. It was obviously a dwelling place which was well known to the people—they knew where to go when they heard that He was in THE house. The strong indication is that it was actually Christ’s house where He would live, when He was dwelling in Capernaum, and when He was not on a missionary journey.

For instance, in Mark 2:1, some commentaries feel that the phrase, “He was in the house,” should be rendered, according to the original Greek, as “He was at home”—which would strongly indicate that Christ either owned a house in Capernaum, or that He was renting one, still showing that this was “His home.”

Later, when Jesus went up from Capernaum to Nazareth, we read His words in Matthew 13:57, which could refer to His relatives and/or to visitors in His own house: “A prophet is not without honor except in his own country [or: hometown, compare New American Standard Bible] and in his own house.” And so, He did not do many works in His hometown where He had grown up, “because of their unbelief” (verse 58).

Some have claimed that Joseph and Mary were poor and could not afford to have and live in a house in Nazareth because Christ was born in a manger. But we must realize that Joseph and Mary, who was pregnant, had to travel to Bethlehem to be registered there, because that was the location where Joseph had been born; but even then, we find that later they were no longer in a manger (Luke 2:7), but in a house (Matthew 2:11)—perhaps a house which was owned by Joseph’s relatives. We point this out to show that it was not unusual for people at that time to own houses. We must also recognize that Joseph and Mary were betrothed to get married—that is, they were already called husband and wife (Matthew 1:18-19, 24), but they had not yet consummated their marriage–and Joseph, as a just man who might not even have been anymore in his “teenage years,” had certainly financially prepared for his marriage with Mary (compare Proverbs 24:27; 27:23-27).

We read that Jesus said that foxes have holes and birds have nests but that the Son of Man had no place to lay His head. Some commentaries claim that this proves that Jesus could not have owned a house—and that He was pretty much homeless. However, we must look at the context. While Matthew 8:20 is not as specific as to the timing, the parallel passage in Luke 9:58 is given in the context of when He was on a journey with His disciples, and the Samaritans refused to grant them shelter (compare Luke 9:51-56; note verse 57: “NOW it happened as they journeyed on the road…”). There were times when Christ and His disciples did not encounter hospitality, while they were on their missionary journeys, and it was that fact which Jesus stressed when He spoke about the sacrifices one must be willing to make when he or she wants to follow Christ (compare verses 57-58).

In this context, also note what Peter said of himself and the other apostles: “Then Peter answered and said to Him, ‘See, we have left all and followed You. Therefore what shall we have?'” (Matthew 19:27; compare Mark 10:28). Notice Jesus’ answer in Mark 10:29-30: “So Jesus answered and said, ‘Assuredly, I say to you, there is no one who has left house or brothers or sisters or father or mother or wife or children or lands, for My sake and the gospel’s, who shall not receive a hundredfold now in this time—houses and brothers and sisters and mothers and children and lands, with persecutions—and in the age to come, eternal life.’”

However, we also know that Peter and many of the other apostles had wives and that they did not leave them, but they continued their responsibilities as husbands (compare 1 Corinthians 9:5; the reference to “Cephas” is the Aramaic name for Peter). What both Jesus and His disciples gave up was their daily jobs–the work they had been trained in. Some left their family business (compare Matthew 4:20, 22; Mark 1:18, 20; Luke 5:27-28). Provision was made for them by the support of others (compare Luke 8:1-3).

We should also recognize that the soldiers did not want to cut Jesus’ garments and clothing, when He was hanging on the cross (or better, stake), but they cast lots to determine who should receive them (Matthew 27:35). Even though their conduct was in fulfillment of a prophecy, it is also worthwhile to mention that His garments and clothing were apparently not “cheap,” but of such a quality and value that the soldiers were willing to cast lots for them.

The fact that Jesus told John in His final hours to take care of His mother Mary, and that John took her into his own house (John 19:25-27), does not contradict the concept that Jesus might have owned a house. Rather, Jesus wanted John to take care of His mother, having the greatest confidence that John–the disciple whom He loved–would be the best person to carry out that heavy responsibility.

We might also take note of the fact that James, the half-brother of Jesus Christ, evidently lived in or near Jerusalem following Christ’s death and resurrection. He did so in order to fulfill his responsibilities in administering the Headquarters Church from Jerusalem (compare Acts 12:17, 15:13; 21:18; 1 Corinthians 15:3-8; Galatians 1:18-19).

Some critics claim that in passages such as Matthew 19:21, Mark 10:21, and Luke 18:22, Jesus told His followers to dispose of all their possessions; yet, He Himself owned a house. They conclude that Christ was a hypocrite and that His teachings must be rejected. However, any HONEST view of these Scriptures forces us to conclude that Jesus spoke to one particular rich man who had made a god out of his riches. He was not willing to give up his idol to follow Christ. Christ, knowing His heart, told the young man that he needed to overcome his idolatry, and it was in that particular case that He told him to sell whatever he had (note, these passages do not even single out the possession of houses). It is true that Christ made clear to all of us that we must forsake everything—whatever it may be—IF those (physical) things would prevent us from building a right relationship with God and to follow Him completely. Of course, whatever physical possessions Christ might have had, they NEVER induced Him to make that mistake which He warned others about.

Scriptures seem to indicate that Christ did own a house—and perhaps even more than one. But ultimately, it is not of great importance whether Jesus owned or rented a house or whether He dwelled with His disciples in their houses—as long as we understand that Jesus was not a homeless vagabond or a hippie. He was a living example of God’s Way of Life, and the Bible tells us that God wants us to prosper in all things (3 John 2). Scriptures also tell us that when we obey God (and Christ always obeyed Him, not sinning once), God would bless us financially (compare Malachi 3:8-10). David even said that he was young and grew old, and he never saw the righteous forsaken or his children begging for bread (Psalm 37:25).

In this Q&A, we are not taking any position on whether or not it is wise or unwise to buy a house in the present financial climate. This is a personal decision which everyone must make, based on his or her individual circumstances. Some may feel that they can afford buying a house, while others have bought houses with far-too-high mortgages and with little or no equity, and because of the collapse of the housing market and the recent great recession or depression, banks foreclosed on them and they lost or walked away from their houses, as they were unable to pay their mortgages.

We know that terrible and “expensive” times are ahead of us, but we also know that when we seek first the Kingdom of God and His righteousness, God will give us all the physical things that we need, including food, clothing and shelter. God the Father did most certainly do this for Christ—the prime example of Someone who did seek first in His life God’s Kingdom and His righteousness. Christ’s mission was to preach the gospel and to finish the Work which the Father had given Him to do, and when He died, He exclaimed: “It is finished.” Christ’s disciples are to follow that example today.

Lead Writer: Norbert Link

Every splinter group or offshoot of the Worldwide Church of God claims to be God’s true church. What do you say of yourselves?

The importance of this question, and its answer, can be found in the Word of God—in writings that very specifically address what has, what is and what will happen to the people of God in this, our generation!

The Worldwide Church of God was the culmination of the calling and life’s work of Herbert W. Armstrong in re-establishing the Truth of God as it was revealed and practiced in the early New Testament Church. Following his death in 1986, an insidious change infiltrated the Worldwide Church of God through the introduction of another “gospel”—one taught by most of the prevailing churches which claim to be Christian but which neither know God nor obey the gospel of Jesus Christ (compare 2 Thessalonians 1:8; Matthew 7:21-23 and Galatians 1:6-9).

The apostle Paul very accurately describes what has now happened to the Church of God:

“But know this, that in the last days perilous times will come: For men will be lovers of themselves, lovers of money, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, unloving, unforgiving, slanderers, without self-control, brutal, despisers of good, traitors, headstrong, haughty, lovers of pleasure rather than lovers of God, having a form of godliness but denying its power. And from such people turn away!” (2 Timothy 3:1-5).

Of this time, Paul also notes that those “having a form of godliness” (verse 5) are “always learning and never able to come to the knowledge of the truth” (verse 7).

We see, then, that a separation exists between those who keep the Truth and those who believe the deceptive lies that lead to disobeying God!

Paul adds:

“For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; and they will turn their ears away from the truth, and be turned aside to fables” (2 Timothy 4:3-4).

Because these things are happening now to many of those who once knew and understood the Truth (which foundational Truth was restored through the Worldwide Church of God), another prophesied event is finding its fulfillment:

“Now, brethren, concerning the coming of our Lord Jesus Christ and our gathering together to Him, we ask you, not to be soon shaken in mind or troubled, either by spirit or by word or by letter, as if from us, as though the day of Christ had come. Let no one deceive you by any means; for that Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition…” (2 Thessalonians 2:1-3).

Deception is at work right now! It is the struggle of our time, and Jesus spoke of its danger when He answered His disciples’ question about what would signal the end of the age:

“And Jesus answered and said to them: ‘Take heed that no one deceives you. For many will come in My name, saying, “I am the Christ,” and will deceive many’” (Matthew 24:4-5).

This destructive work has flourished within the Church of God, but it is by no means over—even greater deception lies ahead:

“‘All these are the beginning of sorrows. Then they will deliver you up to tribulation and kill you, and you will be hated by all nations for My name’s sake. And then many will be offended, will betray one another, and will hate one another. Then many false prophets will rise up and deceive many. And because lawlessness will abound, the love of many will grow cold’” (Matthew 24:8-12).

In spite of all of this, Jesus also gives us vital keys for making certain that we don’t yield to deceptive falsehoods. He shows that some will hold onto the Truth of God and that the true Gospel will continue to be preached—an absolute proof of those who have continued to faithfully follow and practice the true doctrines of God:

“‘But he who endures to the end shall be saved. And this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come’” (Matthew 24:13-14).

Note the way this commission is relayed to Timothy—an obligation that falls to all true ministers of God:

“I charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom: Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching… But you be watchful in all things, endure afflictions, do the work of an evangelist, fulfill your ministry” (2 Timothy 4:1-2, 5).

Because the ministry is held accountable for leadership within the Church of God (compare Hebrews 13:17 and James 3:1), Paul also reminds Timothy that he is answerable to God, saying:

“Remind them of these things, charging them before the Lord not to strive about words to no profit, to the ruin of the hearers. Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth. But shun profane and idle babblings, for they will increase to more ungodliness. And their message will spread like cancer. Hymenaeus and Philetus are of this sort, who have strayed concerning the truth, saying that the resurrection is already past; and they overthrow the faith of some” (2 Timothy 2:14-18).

We need to understand that even in that first generation of the Church of God, false teachers were deceiving some brethren—that has continued to happen and will until the return of Jesus Christ.

Paul expressly dealt with a potentially divisive spirit that was arising in the Church of God that was in Corinth:

“Now I plead with you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no divisions among you, but that you be perfectly joined together in the same mind and in the same judgment. For it has been declared to me concerning you, my brethren, by those of Chloe’s household, that there are contentions among you. Now I say this, that each of you says, ‘I am of Paul,’ or ‘I am of Apollos,’ or ‘I am of Cephas,’ or ‘I am of Christ.’ Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?…for you are still carnal. For where there are envy, strife, and divisions among you, are you not carnal and behaving like mere men? For when one says, ‘I am of Paul,’ and another, ‘I am of Apollos,’ are you not carnal? Who then is Paul, and who is Apollos, but ministers through whom you believed, as the Lord gave to each one? (1 Corinthians 1:10-13; 3:1-5);

Here is Paul’s resolve—his answer to this partitioning of God’s church:

“For no other foundation can anyone lay than that which is laid, which is Jesus Christ” (1 Corinthians 3:11).

Added to this, division was occurring in the keeping of the Passover among those in Corinth (compare 1 Corinthians 11:17-22). The basis for settling these wrong practices was to go to the source and to show the correct manner in which this observance was instituted by Jesus Christ (compare verses 23-26).

There were also some in Corinth who held Paul in disdain, and he addresses this source of contention as well:

“‘For his letters,’ they say, ‘are weighty and powerful, but his bodily presence is weak, and his speech contemptible’” (2 Corinthians 10:10).

Once again, we see that Paul’s response to those who disagreed with his teaching and ministry was to remind the Corinthian church that Jesus Christ held the ultimate authority in these matters:

“For not he who commends himself is approved, but whom the Lord commends” (2 Corinthians 10:18).

By this time the Church of God had existed several years, and the New Testament writings record this history. People had not only grown up in the church, but some had grown old and that generation was giving way to another. The church in Ephesus served as an archetype of the prevailing attitude and actions of the Christians of that first era. Jesus conveyed this in His message to the seven churches in the Book of Revelation. Along with noting the very positive accomplishments of His people in Ephesus, He rebuked and warned them:

“‘Nevertheless I have this against you, that you have left your first love. Remember therefore from where you have fallen; repent and do the first works, or else I will come to you quickly and remove your lampstand from its place—unless you repent’” (Revelation 2:4-5).

Departure from the Truth became a subject that the ministry of that time had to guard against, and to even identify some who were causing dissension. Paul very specifically warned the leadership in Ephesus:

“Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood. For I know this, that after my departure savage wolves will come in among you, not sparing the flock. Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves. Therefore watch, and remember that for three years I did not cease to warn everyone night and day with tears” (Acts 20:28-31).

This happened in many quarters within the Church of God, and we have John’s account of just such a person who placed himself ahead of even one of the faithful apostles directly chosen by Jesus Christ:

“I wrote to the church, but Diotrephes, who loves to have the preeminence among them, does not receive us. Therefore, if I come, I will call to mind his deeds which he does, prating against us with malicious words. And not content with that, he himself does not receive the brethren, and forbids those who wish to, putting them out of the church. Beloved, do not imitate what is evil, but what is good. He who does good is of God, but he who does evil has not seen God. Demetrius has a good testimony from all, and from the truth itself. And we also bear witness, and you know that our testimony is true” (3 John 1:9-12).

So we can see that the Church of God was being split apart, and the divisions were occurring because of exactly what Paul warned—that selfish, greedy men were appropriating offices and titles to themselves in order to build their own following! Even as John’s letter describes, the church had both those who walked in the Truth and others who were proving to be worldly-minded—covetous mercenaries!

The apostle Peter urgently warned the brethren to “be even more diligent to make your call and election sure…” (2 Peter 1:10). His appeal was made in light of what was then happening throughout the church. He continues in his letter:

“But there were also false prophets among the people, even as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Lord who bought them, and bring on themselves swift destruction. And many will follow their destructive ways, because of whom the way of truth will be blasphemed. By covetousness they will exploit you with deceptive words; for a long time their judgment has not been idle, and their destruction does not slumber… They have forsaken the right way and gone astray…” (2 Peter 2:1-3, 15).

He adds in verses 18 – 22:

“For when they speak great swelling words of emptiness, they allure through the lusts of the flesh, through lewdness, the ones who have actually escaped from those who live in error. While they promise them liberty, they themselves are slaves of corruption; for by whom a person is overcome, by him also he is brought into bondage. For if, after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled in them and overcome, the latter end is worse for them than the beginning. For it would have been better for them not to have known the way of righteousness, than having known it, to turn from the holy commandment delivered to them. But it has happened to them according to the true proverb: ‘A dog returns to his own vomit,’ and, ‘a sow, having washed, to her wallowing in the mire.’”

Jude also wrote of the apostasy that was overtaking the church in the later part of that first century AD. In just a few decades, deceitful persons had entered the church—overturning and betraying the revealed Truth of God. Jude’s letter addresses these heretical teachings:

“Beloved, while I was very diligent to write to you concerning our common salvation, I found it necessary to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints. For certain men have crept in unnoticed, who long ago were marked out for this condemnation, ungodly men, who turn the grace of our God into lewdness and deny the only Lord God and our Lord Jesus Christ” (verses 3-4).

“These are grumblers, complainers, walking according to their own lusts; and they mouth great swelling words, flattering people to gain advantage. But you, beloved, remember the words which were spoken before by the apostles of our Lord Jesus Christ: how they told you that there would be mockers in the last time who would walk according to their own ungodly lusts. These are sensual persons, who cause divisions, not having the Spirit” (verses 16-19).

Beyond the biblical history so far referenced, secular sources confirm that great upheavals occurred as the vibrant, faithful people of God were over-run and displaced by a religious entity that was far different than the Church of God first established by Jesus Christ through His chosen apostles.

Church historian and biblical scholar Jesse Hurlbut comments:

“For fifty years after Paul’s life, a curtain hangs over the Church, through which we vainly strive to look; and when at last it rises, about 129 A.D. with the writings of the earliest Church Fathers, we find a Church in many ways very different from that in the days of Peter and Paul” (Hurlbut, Story of the Christian Church, p. 41).

Historian Edward Gibbon states:

“The scanty and suspicious materials of ecclesiastical history seldom enable us to dispel the dark cloud that hangs over the first age of the Church” (Edward Gibbon, The Decline and Fall of the Roman Empire, Random House, N.Y., ch.15, p. 382).

In subsequent centuries the true followers of Christ were oftentimes persecuted and scattered—forced to live independently or in small groups; and, in some circumstances, killed for their uncompromising obedience to God. Meager records have been left of these people, and only occasionally do we find accounts in the pages of history about the Church of God and of those who kept the same faith as was observed in the first century AD—at least, not until more recent times.

However, an outline of the Church of God’s history is contained in the prophetic messages preserved in the Book of Revelation—especially, chapters two and three.

These accounts summarize the vital elements characterizing each of seven distinct eras that would exist during a period of approximately two thousand years. With words of strong admonition as well as reassurance, Jesus charged His followers to overcome, to endure and to look to the future—that of being counted worthy to have part in the “better resurrection” (Hebrews 11:35; compare John 5:24).

For a more detailed discussion on the seven ERAS of God’s Church, please read our Q&As, “What does the Church teach about Church Eras?” and, “Can You Identify the Seven Church Eras, as described in the book of Revelation?”.

While persecution from outside the church has existed throughout the centuries, issues of false doctrines along with false brethren and false ministers have also continued to challenge those faithful to God—and so they do, today!

Two of the messages, the ones sent to Philadelphia and Laodicea, specifically address the closing generation of the church age.

The church in Philadelphia is encouraged in that its “little strength” is not a limiting factor. Jesus points out that this church has “kept My word” (compare Luke 8:15; 11:28; John 14:15; 15:10; 17:6), and that the brethren “have not denied My name” (compare Matthew 10:33; Mark 8:38). In Revelation 3:9, Jesus reveals that there were others claiming that they were the true believers and standing in opposition to those of Philadelphia, but He calls them “a synagogue of Satan.”

In these last days, the vast majority of true Christians will belong to the final era of the church of God—the church of Laodicea or the “church of the Laodiceans” (Revelation 3:14)—but God promises that remnants of the church of Philadelphia would remain to exist when Christ returns.

A great promise resounds to that small, uncompromising group of God’s servants: “‘Because you have kept My command to persevere, I also will keep you from the hour of trial which shall come upon the whole world, to test those who dwell on the earth’” (Revelation 3:10).

This tenth verse establishes the incontrovertible time setting in which the remnant of the church of Philadelphia would exist—the period leading up to the “great tribulation” (Matthew 24:21).

We also find this additional reference to these people of God who are granted protection:

“But the woman was given two wings of a great eagle, that she might fly into the wilderness to her place, where she is nourished for a time and times and half a time, from the presence of the serpent” (Revelation 12:14).

However, as mentioned, the Church of God typified as “Philadelphia” is not the only body of believers who are part of God’s church and who exist in this final generation ushering in the return of Jesus Christ! In fact, faint remnants of even earlier eras also still remain (in addition to Philadelphia, it is possible that remnants of Thyatira and Sardis still exist today), but it is the seventh, the final church of Laodicea, that faces very strong warnings and impending correction from Jesus Christ (compare Revelation 3:14-22).

That group finds mention in Revelation 12, as well:

“And the dragon was enraged with the woman, and he went to make war with the rest of her offspring, who keep the commandments of God and have the testimony of Jesus Christ” (verse 17).

Satan’s unleashed wrath will fall upon these Christians for the three and one-half years, while those of Philadelphia are protected!

In His assessment of those in Laodicea, Jesus describes a church that is “lukewarm” (Revelation 3:16)—halfhearted, lacking zeal and obviously content in their own self-absorbed opinions. They, like Job did, think of themselves as righteous, but of their condition, Jesus states they “do not know” how wrong they are! (Revelation 3:17).

As a consequence, this is what Jesus says:

“‘I counsel you to buy from Me gold refined in the fire, that you may be rich; and white garments, that you may be clothed, that the shame of your nakedness may not be revealed; and anoint your eyes with eye salve, that you may see. As many as I love, I rebuke and chasten. Therefore be zealous and repent’” (Revelation 3:18-19).

Laodicea is—emphatically—a part of God’s church; they are people who have been given the Spirit of God! However, the genuineness of their faith will have to be tested and proven (compare 1 Peter 1:7). In order to attain their calling to be among the firstfruits of God, they must become fervent in their works (compare Revelation 19:7-9).

Laodicean Christians have the opportunity to repent now (compare Revelation 3:20-21; Luke 21:34-36). But for those who stubbornly refuse, a time of severe correction will come upon them:

“Then one of the elders answered, saying to me, ‘Who are these arrayed in white robes, and where did they come from?’ And I said to him, ‘Sir, you know.’ So he said to me, ‘These are the ones who come out of the great tribulation, and washed their robes and made them white in the blood of the Lamb’” (Revelation 7:13-14).

To each and every era, Jesus says: “‘He who has an ear, let him hear what the Spirit says to the churches’” (Revelation 2:7, 11, 17, 29; 3:6, 13, 22).

While two distinct groups comprising the Church of God are prevalent leading up to the time of great tribulation for the entire world, we are, nonetheless, told to consider everything Christ told His church—throughout its history.

We—of this time—find ourselves still reeling from the terrible persecution brought upon the Church of God by Satan, which has divided and scattered the people of God.

Regardless, in whatever circumstance we find ourselves, we must never give up or begin to compromise. Rather, we must take up our calling with fervent zeal—knowing that Jesus Christ watches over His Church and being reminded of what Paul told the Ephesians:

“I, therefore, the prisoner of the Lord, beseech you to walk worthy of the calling with which you were called, with all lowliness and gentleness, with longsuffering, bearing with one another in love, endeavoring to keep the unity of the Spirit in the bond of peace. There is one body and one Spirit, just as you were called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in you all” (Ephesians 4:1-6).

The Church of the Eternal God in the USA; the Church of God, a Christian Fellowship in Canada; the Global Church of God in the UK; and the Kirche des Ewigen Gottes in German-speaking areas all hold to a common statement of beliefs and endeavor to fulfill the instructions given by Paul, as quoted above.

We believe that we are part of the Church of God—the body of Christ—which is a spiritual organism. We do NOT believe that we are the ONLY group comprising the Church of God. At the same time, we would like to encourage you to study our literature in order to determine whether we belong to the remnant of the Philadelphia era, or whether we are part of the church of the Laodiceans. You may want to review our statement of beliefs at: www.eternalgod.org; www.churchofgodacf.ca; www.globalchurchofgod.co.uk; and www.aufpostenstehen.de.

Lead Writer: Dave Harris

I understand that the Jewish people, at the Feast of Purim, are allowed and even encouraged to use this day to celebrate and get drunk. Surely this behaviour cannot be right even for just one day a year?

First, let us explain that the Feast of Purim is not one of God’s commanded Holy Days. It is celebrated by the Jews, and observing the Purim Feast by them is, per se, not against Scripture. As a Jew, Jesus would have kept the Feast of Purim, although there is no specific reference in the New Testament that He did. But as it is pointed out in the Question, many times the way in which it is celebrated is clearly against God’s commandments.

The date for Purim in 2010 was February 28th and this year will be on March 20th.

Wikipedia makes the following comments about this festival:

“Purim is a festival that commemorates the deliverance of the Jewish people of the ancient Persian Empire from Haman’s plot to annihilate them, as recorded in the Biblical Book of Esther. According to the story, Haman cast lots to determine the day upon which to exterminate the Jews.

“Purim is celebrated annually according to the Hebrew calendar on the 14th day of the Hebrew month of Adar (Adar II in leap years), the day following the victory of the Jews over their enemies; as with all Jewish holidays, Purim begins at sundown on the previous secular day. In cities that were protected by a surrounding wall at the time of Joshua, including Shushan and Jerusalem, Purim is celebrated on the 15th of the month, known as Shushan Purim. Purim is characterized by public recitation of the Book of Esther, giving mutual gifts of food and drink, giving charity to the poor, and a celebratory meal. Other customs include drinking wine, wearing of masks and costumes, and public celebration.”

Many of these activities are praiseworthy. Giving charity to the poor is a trait that we must all practice (Deuteronomy 15:7, 11; Proverbs 22:9 and 28:27; Matthew 19:21; Luke 12:33 and 14:13; Acts 10:4; and Galatians 2:10, among many other references in the Bible). Giving mutual gifts of food and wine to others shows good hospitality (Romans 12:13; 1 Timothy 3:2; Titus 1:7-8; 1 Peter 4:9). Dancing and celebration in themselves are not wrong (Exodus 15:20; 2 Samuel 6:16; Psalm 30:11; Luke 15:25), but when this leads to excess and wrong behaviour, then it is not in accordance with biblical instruction on how to live our lives.

In a programme broadcast on British television in February 2010, it showed what happened at the Feast of Purim in Jerusalem last year. The presenter said that this was the one day of the year that the Mea She’arim (the ultra-orthodox Jews who will stone your car if you drive into their area on the Sabbath) were allowed to get so drunk that they wouldn’t even remember it. They interviewed young religious men saying to the camera that they were going to get really drunk and seemed to revel in the idea.

In her book “This is Israel”, Sylvia Mann wrote the following in 1980: “…Mea She’arim is still looking as it did a century ago. The whole community is Ashkenazi – Jews of Eastern or Central European origin – and is fanatically orthodox. Only Yiddish is spoken, for Hebrew is observed as the language of prayer.”

Of course, the Mea She’arim are just one group of Jews who observe the feast of Purim.

One report about Purim in 2009 said: “A group of ultra-Orthodox men, black silk coats shining, fur shtreimels on their heads, stood yesterday on the corner of one of Tel Aviv’s bastions of secular life – Ahad Ha’am and Sheinkin streets – formed a circle and broke out in Hassidic dance. They pulled a secular man into the circle with them, singing at the top of their lungs, perhaps a bit tipsy. I had not seen such true joy in a long time. My eldest son was just then on his way back to Tel Aviv from a trance party at Hamat Gader in the north, which had begun at dawn and ended with last light. Six thousand young people, 28 arrests for possession of narcotics, and on the phone my son said it had been great. And yet the ultra-Orthodox dancing was more memorable for me. The day before I was thrown out with threats from Jerusalem’s Mea She’arim quarter.”

Another report said: “One is supposed to imbibe enough strong drink to blur the distinction between Mordechai and Haman, there was no sign on the streets of anyone being overtly drunk. Passing the large Yakiray Yisrael Yeshiva, however, we could see bottles being passed around amongst the men in the large study hall that had been converted into a makeshift all-male dance hall.”

We can see from all this information that this group conducts itself as being ultra conservative throughout the year, but on the Feast of Purim, drinking, smoking by the very young and drug taking is all permitted.

There are indeed a number of issues that we need to address and lessons that we can learn.

First of all, the modest and sensible use of alcohol is permitted. Psalm 104:15 talks about “wine that makes glad the heart of man.” The apostle Paul encourages Timothy to “use a little wine for your stomach’s sake and your frequent infirmities” (1 Timothy 5:23), and Jesus instituted the New Testament Passover with the bread and wine (Matthew 26:27-29; Mark 14:23-25; Luke 22:20). However, the excess of alcohol is condemned (compare Proverbs 20:1; 23:29-32; Ephesians 5:18; 1 Timothy 3:3, 8; Titus 1:7; 1 Peter 4:3). Drunkenness is one of the works of the flesh “and those who practice such things will not inherit the kingdom of God” (Galatians 5:21; compare also 1 Corinthians 6:9-11).

Drug use can lead to or is intoxication. Illegal drugs are clearly prohibited in Scripture, but even the use of “legal” drugs can be dangerous, and the same Scriptural principles can apply as they do to alcohol. One report said that “The short term effects of any intoxication can be slurred speech, staggering, and poor judgment and reflexes. Large doses can cause unconsciousness or death. The user may become so confused he takes more drugs without realizing the consequences. Long term effects can be addiction. Users think they must have the drug to function. Obtaining drugs can then become the main function of life. Tolerance requires greater amounts to get the same effect. Stopping can cause extreme withdrawal, anxiety, convulsions and even death.”

With respect to cigarette smoking, God says that our bodies are the temple of God. “Or do you not know that your body is the temple of the Holy Spirit who [better: which] is in you, whom [which] you have from God, and you are not your own? For you were bought at a price; therefore glorify God in your body and in your spirit, which are God’s” (1 Corinthians 6:19-20).

The Bible never directly states that smoking is wrong. But many biblical principles prohibit smoking. 1 Corinthians 6:12 tells us: “All things are lawful for me, but all things are not helpful. All things are lawful for me, but I will not be brought under the power of any.” Paul is not saying that it is lawful for him to commit murder. But even in regard to things which are “neutral” or permitted, he still refuses to come under their power or mastery. How much more it is true that we must not engage in things which are harmful.

Smoking is undeniably strongly addictive, and it is clearly very bad for our health, causing damage to the lungs and the heart. Smoking is in no way “helpful” or “expedient” (1 Corinthians 6:12, Authorized Version). We are not glorifying God with our body, when we smoke (1 Corinthians 6:20; 10:31). Smoking does not reflect any love and care for ourselves and our health.

In addition, smoking is also not just merely unpleasant for passive by-standers, but medical research has shown that it is very dangerous for their health as well. It can even become, to an extent, more dangerous than for the smoker. Smoking does not show love for our fellow man; it is totally selfish and self-oriented.

It is important to note that the Bible teaches that true Christianity is a way of life. In Acts 9:2 we read: “…[Saul] asked letters from [the high priest] to the synagogues of Damascus, so that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem..” Acts 19:23 further enforces this understanding: “And about that time there arose a great commotion about the Way.”

True Christianity is a full-time commitment – a complete way of life, every second of every day – without taking any time off. If we let down our defences Satan will exploit any weaknesses that we have and any carelessness that we show if we are not close to God and stay that way. Unlike those who have not been called at this time and who do stray from their normal religious behaviour even if for only one day a year, we must take our calling very seriously at all times. We must remember that “The heart is deceitful above all things, And desperately wicked; Who can know it?” (Jeremiah 17:9).

1 Peter 5:6-10 tells us exactly what we must do: “Therefore humble yourselves under the mighty hand of God, that He may exalt you in due time, casting all your care upon Him, for He cares for you. Be sober, be vigilant; because your adversary the devil walks about like a roaring lion, seeking whom he may devour. Resist him, steadfast in the faith, knowing that the same sufferings are experienced by your brotherhood in the world. But may the God of all grace, who called us to His eternal glory by Christ Jesus, after you have suffered a while, perfect, establish, strengthen, and settle you.”

Lead Writer: Brian Gale

What is the disposition of the tares, mentioned in Matthew 13:24-30, 37-43?

In order to offer an accurate analysis of the fate of the “tares,” we need to look at the entire parable in Matthew 13, in its context. Beginning with verse 24, Jesus states:

“Another parable He put forth to them, saying: ‘The kingdom of heaven is like a man who sowed good seed in his field; but while men slept, his enemy came and sowed tares among the wheat and went his way. But when the grain had sprouted and produced a crop, then the tares also appeared. So the servants of the owner came and said to him, “Sir, did you not sow good seed in your field? How then does it have tares?” He said to them, “An enemy has done this.” The servants said to him, “Do you want us then to go and gather them up?” But he said, “No, lest while you gather up the tares you also uproot the wheat with them. Let both grow together until the harvest, and at the time of harvest I will say to the reapers, ‘First gather together the tares and bind them in bundles to burn them, but gather the wheat into my barn.’”’”

After sending the multitudes away and going into the house, He explained the meaning of the parable to His disciples. We read, beginning with verse 37:

“He answered and said to them: ‘He who sows the good seed is the Son of Man. The field is the world, the good seeds are the sons of the kingdom, but the tares are the sons of the wicked one. The enemy who sowed them is the devil, the harvest is the end of the age, and the reapers are the angels. Therefore as the tares are gathered and burned in the fire, so it will be at the end of this age. The Son of Man will send out His angels, and they will gather out of His kingdom all things that offend, and those who practice lawlessness, and will cast them into the furnace of fire. There will be wailing and gnashing of teeth. Then the righteous will shine forth as the sun in the kingdom of their Father. He who has ears to hear, let him hear!’”

We need to notice that the parable deals with the time of Christ’s return. We are told that the angels will gather the tares out of His kingdom (that is, the tares will not enter the Kingdom of God at that time), and they will cast them into the furnace of fire. The tares are described as those people who offend and who practice lawlessness. Sin is defined as lawlessness, or transgression of the law (1 John 3:4). The angels will then gather the wheat into the barns; that is, the righteous will become glorified beings in the Kingdom of God the Father, shining forth as the sun (compare Daniel 12:3). They were righteous because they allowed Christ to fulfill the righteous requirements of the law in them (Romans 8:4), and when, even after conversion, they sinned and committed unrighteousness, but then repented and claimed, in faith, Christ’s sacrifice for the forgiveness of their sins, they were being made righteous on an ongoing basis (1 John 1:7-10).

We also need to notice that the tares were sown by Satan, not by God. Satan brought tares into the Church, but Christ said that everyone who has not been sown by God will be uprooted (Matthew 15:13). The tares never received the Holy Spirit. They looked very similar to the wheat. Even though the angels (i.e., the servants, compare verses 27-30 with verses 41-42) could detect the difference, it is sometimes difficult for the human mind to recognize tares among the saints. Christ tells the angels not to remove the tares prematurely, as He does not want to jeopardize the salvation of the saints. This could happen, perhaps, if an unconverted Church member (who is not causing division) is being removed from Church attendance or participation in social Church functions, and the converted member might be negatively affected and become offended by such action.

The People’s New Testament states:

“The roots of the wheat and tares were often so intertwined that one could not be pulled up without the other.”

Barnes’ Notes on the Bible offers this further comment:

“They [the tares] so much resembled the true wheat that even then it would be difficult to separate them. By gathering them, they would tread down the wheat, loosen and disturb the earth, and greatly injure the crop. In the harvest it could be done without injury.”

Gill’s Exposition of the Entire Bible adds:

“… not that men of openly scandalous lives are to be tolerated in churches; they are to be withdrawn from, and put away; nor men of known, avowed, heretical principles; such, after the first and second admonition, are to be rejected: yet there may be such in churches, not altogether agreeable in principle and practice, whose character and situation may be such, that there is no removing them without offending some truly gracious, useful persons, in whose affections they stand, who may be tempted, by such a step, to leave their communion; and so cannot be done without a considerable prejudice to the church.”

We also note that the tares will be cast into the fiery furnace at the beginning of the Millennium. This is the same lake of fire into which the beast (a military leader) and the false prophet (a religious leader) will be thrown at the time of Christ’s return (Revelation 19:19-20). This does not necessarily mean that any of them (the beast, the false prophet, the tares) had committed the unpardonable sin, as the lake of fire, leading to the second and final death in the Third Resurrection (Revelation 20:14-15), is quite different from the one in existence at the beginning of the Millennium.

We note a similar passage of the events at the time of Christ’s return, in 2 Thessalonians 1:3-10 (American King James Bible):

“We are bound to thank God always for you, brothers, as it is meet, because that your faith grows exceedingly, and the charity of every one of you all toward each other abounds; So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that you endure: Which is a manifest token of the righteous judgment of God, that you may be counted worthy of the kingdom of God, for which you also suffer: Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.”

It appears that the tares will be raised either in the Second Resurrection (the Great White Throne Judgment period), to be given an opportunity to repent and accept Jesus Christ as their personal Savior, or, if they have committed the unpardonable sin, they will be raised in the Third Resurrection, to be cast into the final lake of fire to be burnt up and extinguished for all eternity.

Although the tares did not have God’s Spirit, there is still an accountability for the knowledge and understanding one has been given and the way one handles that knowledge in regard to what God expects of him. This determination will be done by God who knows the heart and intents of man. Normally, a person must have received the Holy Spirit before he can commit the unpardonable sin, by rebelling against God and losing again the Holy Spirit (Hebrews 6:4-8). However, it is possible to commit the unpardonable sin, even if one has never accepted the gift of the Holy Spirit into his life (Matthew 12:31-32). When God offers repentance to someone, but that person refuses to accept that gift and rebelliously and presumptuously rejects God and His way of life, God will not force repentance and eternal life upon such a person.

We can therefore reach the following conclusions:

Within the fellowship of the spiritual body of Christ–the Church of God–there are certain individuals who may appear to be true Christians, but they are not. However, unless they cause division and affect negatively true believers by their sinful lifestyle, God does not order His Church to remove such persons, prior to Christ’s return, lest His true followers become negatively affected and offended by such Church action.

At the time of the return of Christ, the “tares” will be removed and burned up, while the true saints will inherit the Kingdom of God and eternal life. The unconverted tares will either be raised in the Great White Throne Judgment period (if they did not commit the unpardonable sin prior to Christ’s return) or in the Third Resurrection to be cast into the final lake of fire (if they had committed the unpardonable sin).

True Christians are not to judge others and attempt to discern as to who is a tare and who is a true Christian (unless this becomes rather obvious, compare 2 Timothy 2:19-21; 1 John 5:16-17; 2 John 9-11). They are to concentrate and focus on their own salvation, not becoming negatively affected by the sins of others, while being aware that God’s Word warns all of us of the fact that there will be tares amongst the saints.

Lead Writers: Norbert Link and Rene Messier

Would you please explain Mark 2:27-28? In what way is Jesus “Lord of the Sabbath?” Since man was not made for the Sabbath, can we therefore work on the Sabbath?

(Español: ¿Podría explicar Marcos 2:27-28? ¿De qué manera es Jesús el “Señor del sábado”? Ya que el hombre no fue creado para el sábado, ¿podemos por lo tanto trabajar en el sábado?)

To answer these and related questions, it is important to explain some of the background and to look at the context of the Scripture.

Jesus said that He did not come to do away with the Law of God (Matthew 5:17). He told a young ruler that he was required to keep the commandments of God if he wanted to enter into eternal life (Matthew 19:16-17). He then listed many of the Ten Commandments, so that there could be no doubt what “Law” he was referring to (verses 18-19). James, half-brother of Jesus Christ, later stated that we are a transgressor of the entire Law of God, if we violate just one of His commandments (James 2:10). He clearly identified the “Law” as the Ten Commandments, quoting two of the Ten (verse 11). In the letter to the Hebrews, we find the express confirmation of the ongoing validity of the Sabbath commandment, when we read: “It is therefore the duty of the people of God to keep the Sabbath” (Hebrews 4:9, Lamsa Bible).

Whatever the meaning of Mark 2:27-28 may be, we can already safely state from this overview that Jesus did not teach the abolishment of the Sabbath—the fourth of the Ten Commandments.

Since Christ said that He did not come to abolish, but to fulfill the Law, He did not at the same time come to abolish the rules and regulations defining how to keep the Sabbath. The Fourth Commandment says very clearly that we are not to do servile or customary work on the Sabbath (Exodus 20:8-11; Deuteronomy 5:12-15). As God rested on the seventh day from His ordinary work of creating plants, animals and men, so we are to rest from our ordinary labor and to be spiritually refreshed on the Sabbath.

Jesus said that the Sabbath was made for man. It was God’s gift to man. It was not supposed to be a burden, but a blessing. As God blessed and sanctified for holy use the seventh day (Genesis 2:3), He did so for man, so man will be blessed when he properly keeps and enjoys the seventh day.

However, the Pharisees at the time of Jesus Christ had made a burden out of the Sabbath. Their motives might have been good, but the result was catastrophic. They remembered that the Assyrians and Babylonians had enslaved the ancient houses of Israel and Judah because of their idolatry and Sabbath-breaking. They wanted to make sure that the people would not again break the Sabbath. In trying to accomplish this, they added many rules and restrictions to God’s Sabbath commandment, reasoning that one had to break first those restrictions, before reaching the core of the Sabbath Law, and that it would be very difficult to peel off the layers of their man-made rules to ever reach the substance of the Law.

They felt that these additional man-made rules constituted a “fence” to protect the substance of the Sabbath. They reasoned that no one would violate the heart and core of the Sabbath Law if they were prevented from breaking certain provisions that “fenced in,” and thereby “protected,” the Fourth Commandment. As stated, their motives might have been laudable, but they had in effect placed a yoke on the people which they were not able to bear.

To give you a better understanding as to the nature of these burdensome pharisaical rules and regulations, we are quoting a brief excerpt from our free booklet, “God’s Commanded Holy Days”:

“The Pharisees totally misinterpreted the prohibition against carrying burdens on the Sabbath. They decreed that a person was guilty of breaking the Sabbath if he carried a sheet of paper, or any food that weighed as much as a dried fig, or if he carried more than one swallow of milk, or enough oil to anoint a small part of the body. If a fire broke out in a person’s home on the Sabbath, he could carry out only the necessary food to be consumed on the Sabbath. This meant that if the fire broke out at the beginning of the Sabbath—right after sunset—the person could take out enough food for three meals; but if the fire broke out on the afternoon of the Sabbath, he could only take out enough food for one meal. The rest could not be carried out and had to be left behind, to burn with the building. Further, only necessary clothes could be taken out of a burning house on the Sabbath.”

Jesus came to make God’s Law great and honorable (Isaiah 42:21) —to show the spiritual intent of the Law. He confronted the Pharisees on many occasions regarding their restrictive interpretations of the Sabbath command. He chided them for transgressing the Law of God to uphold their own traditions (Mark 7:8-9). As stated, God intended the Sabbath to be a blessing for man, not a curse or a burden. In light of this understanding, Christ healed many sick people on the Sabbath—but the Pharisees condemned Him for that, claiming that He should heal them during the six days of the week, but not on the Sabbath. Their idea was that a sick man could not be freed from illness on the Sabbath—preventing him from really enjoying the intent of the Sabbath Law. But Jesus declared to them powerfully and unequivocally: “… it is lawful to do good on the Sabbath” (Matthew 12:12).

At the same time, the Pharisees’ interpretation and practices lacked in consequential teaching and application. They would allow a baby to be circumcised on the Sabbath—if the eighth day after birth fell on the Sabbath–but they would not allow a sick person to be healed on the Sabbath. They would also allow an ox which had fallen into the pit to be rescued on the Sabbath, or to water their animals on the Sabbath, but they would not allow the healing of a human being on the Sabbath, who was created in the image of God.

In addition, they criticized the disciples of Christ for plucking the heads of grain on the Sabbath, to satisfy their hunger (Mark 2:23-24; Matthew 12:1-2). It was their position that they should rather go hungry than to pluck a few heads of grain, falsely interpreting such conduct as prohibited “harvesting.”

It was this kind of environment and philosophy that Jesus was addressing, when He made the profound statements in Mark 2:27-28: “The Sabbath was made for man, and not man for the Sabbath. Therefore the Son of Man is also Lord of the Sabbath.”

In the parallel account of Matthew 12, He adds the following: “Yet I say to you that in this place there is One greater than the temple. But if you had known what this means, ‘I desire mercy and not sacrifice,’ you would not have condemned the guiltless. For the Son of Man is Lord even of the Sabbath” (verses 6-8). As an aside, the word “even” is not in the original Greek and was added by the translator.

Jesus referred to Himself as the Son of Man—the One greater than the Temple—the Lord of the Sabbath. As we have seen in a previous Q&A [“Did Jesus Exist Prior to His Human Birth?”] it was He who created the Sabbath. We read that God the Father created everything through and by Jesus Christ—and that includes man and the Sabbath. Jesus created the Sabbath for man, and as the Lord of the Sabbath, He can tell us with authority how to keep it. The discussion did not evolve around whether or not to keep it—Jesus kept the Sabbath, as was His custom (Luke 4:16). Later, Paul kept the Sabbath, as was his custom (Acts 17:2), and he told Gentile converts in Corinth to follow or imitate him as he followed Christ (compare 1 Corinthians 4:16; 11:1). Christ never allowed or authorized man to change the Sabbath to Sunday. In fact, He condemns this kind of religious worship (compare Matthew 5:19). Those who think they can worship God the Father and Jesus Christ on Sunday, instead of the Sabbath—thereby upholding their own traditions, while transgressing and abolishing the commandments of God—are engaging in a kind of worship which is NOT acceptable to God (Matthew 15:7-9, 13-14).

Christ placed mercy over strict pharisaical restrictions, pointing out that David ate from the showbread of the temple, when he was hungry, although it was not “lawful” for him to eat it (Matthew 12:3-4). But Christ did not condemn David for this. He also taught that the priests in the temple had to fulfill their responsibilities on the Sabbath, which—according to pharisaical consequential reasoning–would have been tantamount to “breaking” or “profaning” the Sabbath, but Christ said they were “blameless” in doing so (Matthew 12:5). When today God’s ministers “work” on the Sabbath in preparing and delivering sermons, they are equally blameless and guiltless.

On the other hand, Christ did not teach that we can violate God’s Sabbath by just trampling it under foot—by working in our jobs to earn a living and by pursuing our own pleasures and hobbies. Isaiah 58:13 states to you (according to the New International Version) that you are to “keep your feet from breaking the Sabbath and from doing as you please on my holy day” and to “call the Sabbath a delight and the LORD’s holy day honorable” and to “honor it by not doing as you please or speaking idle words.” The Living Bible clarifies that “doing as you please” refers to “your own fun and business.”

Yet, in emergencies, we can and should take care of our personal needs, but this does not mean that we should create emergencies in the first place, so that we can then “break” the Sabbath in order to take care of them. We are not to throw a sheep into the ditch on Friday so that we can rescue it on the Sabbath day.

Jesus is the LORD of the Sabbath. He tells us with authority that we must keep it—and how to do so. Jesus made the Sabbath for MAN (not just the Jew), to be a blessing for man. The Sabbath was not made to be a curse or a burden for us. Man was not made for the Sabbath, to be under a cruel and merciless pharisaical yoke. The Pharisees, through their legalistic approach, had placed undue restrictions on the Sabbath, teaching in effect that man was made for the Sabbath. But Jesus came to show that the Sabbath was made FOR man, to be joyfully observed and to be called “a delight.” In keeping the Sabbath properly, we draw closer to God and are reminded of His great love for us, who created us in the first place with the potential of entering His very Family. See our recent Q&A, “Why was man created?”

None of His commandments are to be viewed as a burden for us (1 John 5:3). Rather, God’s love in us enables us to keep all of His commandments properly and from the heart (2 John 6). God’s entire Law is an expression of His love, and God IS love (1 John 4:8).

Lead Writer: Norbert Link

What does Christ mean when He refers to the many who are “called” and to the few who are “chosen” as recorded in Matthew 22:14?

Verse 14 summarizes the Parable of the Wedding Feast spoken by Jesus Christ in which He teaches about the Kingdom of God and about the accountability that people have when God offers them salvation—that is, eternal life (compare Matthew 24:1-14).

Contrary to what many teach and who say that parables were used by Christ to make His teaching more clear, just the opposite is true. The Bible addresses this:

“All these things Jesus spoke to the multitude in parables; and without a parable He did not speak to them, that it might be fulfilled which was spoken by the prophet, saying: ‘I will open My mouth in parables; I will utter things kept secret from the foundation of the world’” (Matthew 13:34-35).

In a previous account, His disciples directly asked Jesus why He taught the people with parables. The answer is revealing:

“He answered and said to them, ‘Because it has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given. For whoever has, to him more will be given, and he will have abundance; but whoever does not have, even what he has will be taken away from him. Therefore I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. And in them the prophecy of Isaiah is fulfilled, which says: “Hearing you will hear and shall not understand, And seeing you will see and not perceive; For the hearts of this people have grown dull. Their ears are hard of hearing, And their eyes they have closed, Lest they should see with their eyes and hear with their ears, Lest they should understand with their hearts and turn, So that I should heal them.” But blessed are your eyes for they see, and your ears for they hear; for assuredly, I say to you that many prophets and righteous men desired to see what you see, and did not see it, and to hear what you hear, and did not hear it’” (Matthew 13:11-17).

Jesus asked His disciples, “‘…Who do men say that I, the Son of Man, am?’” (Matthew 16:13). They responded with various answers, and Jesus then asked His disciples, “‘…But who do you say that I am?’” (verse 15).

Peter’s response was this: “‘…You are the Christ, the Son of the living God’” (verse 16).

Jesus then makes this profoundly important statement—showing that understanding of this kind came through God’s revelation:

“Jesus answered and said to him, ‘Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven’” (verse 17).

We should also note what Jesus further instructed these disciples concerning His own identity and the revelation that was given to them at that time (that would change once Jesus Christ had died and then was resurrected by God the Father):

“Then He commanded His disciples that they should tell no one that he was Jesus the Christ” (verse 20).

As the record of the New Testament shows, Jesus had specifically chosen twelve disciples—along with others—to preach the gospel of the Kingdom of God (compare Luke 6:12-16; 9:1-6). Through the teaching and the many miraculous things done by both Jesus and His disciples, many people both heard and saw; yet, it was only the few who continued with Jesus:

“From that time many of His disciples went back and walked with Him no more. Then Jesus said to the twelve, ‘Do you also want to go away?’ But Simon Peter answered Him, ‘Lord, to whom shall we go? You have the words of eternal life. Also we have come to believe and know that You are the Christ, the Son of the living God’” (John 6:66-69).

Others had the opportunity to follow Christ, but they, like the many, rejected it. Such an example of a person “called” is found in Matthew 19:16-22:

“Now behold, one came and said to Him, ‘Good Teacher, what good thing shall I do that I may have eternal life?’ So He said to him, ‘Why do you call Me good? No one is good but One, that is, God. But if you want to enter into life, keep the commandments.’ He said to Him, ‘Which ones?’ Jesus said, ‘”You shall not murder,” “You shall not commit adultery,” “You shall not steal,” “You shall not bear false witness,” “Honor your father and your mother,” and, “You shall love your neighbor as yourself.”’ The young man said to Him, ‘All these things I have kept from my youth. What do I still lack?’ Jesus said to him, ‘If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven; and come, follow Me.’ But when the young man heard that saying, he went away sorrowful, for he had great possessions.”

In the Parable of the Sower (Matthew 13:1-9; 18-23), Jesus speaks of those who hear “the word of the kingdom” (verse 19). He then explains this parable to His disciples showing how some hear and don’t understand; some readily understand but fade away when trials arise; some understand but then choose what this world offers; some (the few) hear, understand and—like Christ—bear “fruit” (compare Galatians 5:22-23).

As the Parable of the Sower reveals, being “called” is a first step in gaining entrance into the Kingdom of God. We should understand that God alone does this. Being a Christian has its beginning point with God’s calling—something that Jesus Christ emphatically taught:

“‘No one can come to Me unless the Father who sent Me draws him; and I will raise him up at the last day’” (John 6:44); “And He said, ‘Therefore I have said to you that no one can come to Me unless it has been granted to him by My Father’” (John 6:65).

However, as we explain in our booklet, “Are You Predestined to Be Saved?,” in the box, “Many Are Called, But Few Are Chosen,” on pages 52-54, the first three types of people in the Parable of the Sower were not really “called” to salvation:

“In the parable with the sower, in Matthew 13:18–23, four types of people are mentioned who all hear the Word of God. But only one person accepts the Word and produces fruit (verse 23), while the other three give up and fall away. Does this mean that all of them were truly called by God to salvation? And—that God was caught by surprise when the first three fell away, although He had predestined them to be called in this day and age? Hardly! God very well knew that only the fourth person would respond and continue in His calling, as God knows the hearts and minds of people. Only the fourth person was predestined to be called and chosen in this life.”

Paul teaches, “that you would walk worthy of God who calls you into His own kingdom and glory” (1 Thessalonians 2:12). Again, Paul reminds us, “God is faithful, by whom you were called into the fellowship of His Son, Jesus Christ our Lord” (1 Corinthians 1:9).

Being called into knowledge of the Truth of God is not the only thing that must occur—we must then bear the fruit of righteousness in order to be among those who are the “chosen!” In this process, as we continue in our calling to follow Jesus Christ, we have this assurance—as written by Paul:

“[B]eing confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ” (Philippians 1:6).

We find this additional confirmation:

“And we know that all things work together for good to those who love God, to those who are the called according to His purpose. For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren. Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified” (Romans 8:28-30).

As an example of this promise being fulfilled, let us consider the apostles of Jesus Christ—note what Jesus taught them:

“‘You did not choose Me, but I chose you and appointed you that you should go and bear fruit, and that your fruit should remain, that whatever you ask the Father in My name He may give you’” (John 15:16); Also, “‘If you were of the world, the world would love its own. Yet because you are not of the world, but I chose you out of the world, therefore the world hates you’” (John 15:19).

Judas failed in his calling as an apostle and was replaced by Matthias to become among those specially chosen to rule over the twelve Tribes of Israel once Jesus Christ returns to establish the Kingdom of God on this earth (compare Matthew 19:28; Revelation 21:14).

Paul fulfilled his calling, and he knew he was chosen to receive eternal life in God’s Kingdom:

“I have fought the good fight, I have finished the race, I have kept the faith. Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day, and not to me only but also to all who have loved His appearing” (2 Timothy 4:7-8).

While the many heard Jesus preach and saw His works, most are the ones who fulfilled His parable found in Matthew 22—invited guests, but they refused to actually fully participate in God’s calling. For a thorough explanation of this parable, please read the entire above-mentioned box in our free booklet, “Are You Predestined to Be Saved?”

This parable has much broader application than just the many who rejected or the few who followed Jesus during His ministry. The Work of God and Jesus Christ, as Head of the Body, the Church (compare Ephesians 1:22-23), has continued—and so it does in our time and will into the future of this age!

The opportunity that God is now presenting is a calling to be among the firstfruits of salvation—called “a better resurrection” in Hebrews 11:35 (compare John 5:24).

When Jesus returns to the earth to powerfully remove the rule of Satan and his many demonic followers, He will establish the government of God—God’s glorious and everlasting Kingdom! When He does this, He will not be alone; there will be a precious few with Him:

“‘These will make war with the Lamb, and the Lamb will overcome them, for He is Lord of lords and King of kings; and those who are with Him are CALLED, CHOSEN, and FAITHFUL’” (Revelation 17:14).

Lead Writer: Dave Harris

Would you please explain Hebrews 13:9? Doesn't Paul teach here that we are free to eat whatever "meat" we want?

Let us read Hebrews 13:9 in context, including verses 10-16:

“(9) Do not be carried about [away] with various and strange doctrines. For it is good that the heart be established by grace, not with foods [or meat] which have not profited those who have been occupied with them. (10) We have an ALTAR from which those who serve the tabernacle have no right to eat. (11) For the bodies of the BEASTS, whose blood is brought into the sanctuary by the high priest for sin, are burned outside the camp. (12) Therefore Jesus also, that He might sanctify the people with His own blood, suffered outside the gate. (13) Therefore let us go forth to Him, outside the camp, bearing His approach. (14) For here we have no continuing city, but we seek the one to come [the heavenly Jerusalem]. (15) Therefore by Him let us continually offer the SACRIFICE of praise to God, that is, the fruit of our lips, giving thanks to His name. (16) But do not forget to do good and to share, for with such SACRIFICES God is well pleased.”

Most commentaries will tell you that the passage of Hebrews 13:9 was written, at least in part, to abolish the biblical teaching regarding clean and unclean animals, and that it is now permissible for us to eat the meat of such animals which the Bible has designated as unclean and therefore improper for nourishment.

For instance, Vincent’s Word Studies states the following:

“These teachings represent various phases of one radical error – the denial of Jesus’s messiahship and of his messianic economy as superseding Judaism and all other means of salvation. Among them the writer’s mind would naturally turn to the prescriptions concerning clean and unclean meats and sacrificial festivals… These teachings were various as contrasted with the one teaching of the gospel; they were strange as they differed from that teaching.”

However, an abolishment of God’s distinction between clean and unclean animals is clearly NOT what the passage intends to convey. We have produced literature which proves from the Old and the New Testament that the consumption of the flesh of unclean animals is still prohibited. You might want to review the following Q&A’s in this regard:

http://eternalgod.org/qa/1216

http://eternalgod.org/qa/3192

Some commentaries are more vague in their interpretation as to what Hebrews 13:9 is supposed to state.

John Gill’s Exposition of the Entire Bible (“Gill”) points out:

“‘…not with meats’; referring to the distinction of meats among the Jews; or the sacrifices [eaten] both by the priests and by the people; or the whole ceremonial law which stood in divers meats and drinks…”

As Paul wrote the letter to the Hebrews to explain that Christ’s supreme Sacrifice rendered all animal sacrifices as no longer necessary and therefore obsolete, some commentaries, such as Gill, above, conclude that Hebrews 13:9 may be focusing on the sacrificial system and the concept that it and its animal sacrifices were “unprofitable” (compare again verse 9).

Adam Clarke’s Commentary on the Bible is even more direct in this respect, saying:

“It is well to have the heart, the mind, and conscience, fully satisfied with the truth and efficacy of the Gospel; for so the word [for ‘good’] should be understood here, which is put in opposition to… meats, signifying here the Levitical institutions, and especially its sacrifices, these being emphatically termed meats, because the offerers were permitted to feast upon them after the blood had been poured out before the Lord… ‘Which have not profited them’ – Because they neither took away guilt, cleansed the heart, nor gave power over sin.”

It is true, of course, that the letter or epistle to the Hebrews clearly states that the flesh and the blood of animals cannot forgive sins, and that temporary animal sacrifices were only given to remind the people of their sins (Hebrews 10:1-4, 11, 18; compare, too, Hebrews 9:9-10). For more information on the purpose of the sacrifices, please read our free booklet, “The Sacrificial System and the Tabernacle in the Wilderness.”

Still, it is unlikely that Hebrews 13:9 intends to address the sacrifices and the sacrificial system per se, as Paul refers to the objectionable teachings as “various” and “strange” doctrines.

Albert Barnes’ Notes on the Bible (“Barnes”) presents an interesting explanation, which is coming closer to at least portions of the intended meaning of Hebrews 13:9:

“‘Be not carried about with divers and strange doctrines’ — That is, they should have settled and fixed points of belief, and not yield to every new opinion which was started. The apostle does not exhort them to adhere to an opinion merely because they had before held it, or because it was an old opinion, nor does he forbid their following the leadings of truth though they might be required to abandon what they had before held; but he cautions them against that vacillating spirit, and that easy credulity, which would lead them to yield to any novelty, and to embrace an opinion because it was new or strange. Probably the principal reference here is to the Judaizing teachers, and to their various doctrines about their ceremonial observances and traditions. But the exhortation is applicable to Christians at all times. A religious opinion, once embraced on what was regarded a good evidence, or in which we have been trained, should not be abandoned for slight causes. Truth indeed should always be followed, but it should be only after careful inquiry.

“‘For it is a good thing that the heart be established with grace’ – This is the proper foundation of adherence to the truth. The heart should be established with the love of God, with pure religion, and then we shall love the truth, and love it in the right manner… When a man is thrown into trials and temptations, he ought to have some settled principles on which he can rely; some fixed points of belief that will sustain his soul.

“‘Not with meats’ – The meaning is, that it is better to have the heart established with grace, or with the principles of pure religion, than with the most accurate knowledge of the rules of distinguishing the clean from the unclean among the various articles of food. Many such rules were found in the Law of Moses, and many more had been added by the refinements of Jewish rulers and by tradition. To distinguish and remember all these, required no small amount of knowledge, and the Jewish teachers, doubtless, prided themselves much on it. Paul says that it would be much better to have the principles of grace in the heart than all this knowledge; to have the mind settled on the great truths of religion than to be able to make the most accurate and learned distinctions in this matter…”

What we should take away from Barnes’ comments is that certain “rules” had been “added by the refinements of Jewish rulers and by tradition.” In other words, these rules did not originate with God’s law, but with human traditions and ideas.

We need to emphasize that Paul is addressing “various and strange” doctrines. In the final analysis, doctrines pertaining to the distinction of clean and unclean meats or even to the sacrificial system were not “strange” to God or the Hebrews. Rather, the Jews were very familiar with these teachings so that it is doubtful that Paul was addressing any of these Old Testament laws. It is much more likely that Paul was addressing traditional Jewish teaching (outside the pages of the Old Testament) and the concepts of pagan or “Gnostic” teachers who were trying to convince the Hebrews to adopt “new” or “strange” ideas regarding food or meat, or their habit of eating and drinking. (For an in-depth analysis of these “strange” doctrines, please read page 77 of our booklet, “Is That in the Bible? Man’s Holidays and God’s Holy Days,” as well as pages 46 and 47 of our booklet, “God’s Commanded Holy Days.”)

Other commentators also seem to realize that Paul was addressing concepts in Hebrews 13:9, which had not originated with God, but with men. God gave ancient Israel the law regarding clean and unclean meat, as well as the sacrificial system. While the law pertaining to clean and unclean meat is still in effect, the law pertaining to the sacrificial ceremonial system has indeed been superseded by Christ’s supreme Sacrifice. Still, all these laws originated with God, and Paul could not possibly have referred to them as “strange.”

What was “strange” — even in the eyes of God– were doctrines and concepts originating with men.

The Jamieson, Fausset and Brown commentary seems to realize this, although it mixes truth with error. It states: “‘…established with grace; not with meats’ — not with observances of Jewish distinctions between clean and unclean meats, to which ascetic Judaizers added in Christian times the rejection of some meats, and the use of others…”

Notice, this commentary realizes too that men, under demonic influence, had added the concepts of rejecting some meats, which God has created as clean or proper for human consumption (1 Timothy 4:1-3), while allowing the consumption of animal flesh which God has specifically prohibited.

In regard to the meaning of the phrase “various and strange doctrines,” Gill states:

“Be not carried about with divers and strange doctrines’… The word ‘divers’ may denote the variety and multitude of other doctrines; referring either to the various rites and ceremonies of the law, or to the traditions of the elders, or to the several doctrines of men, whether Jews or Gentiles… and ‘strange’ doctrines may design such as were never taught by God, nor are agreeable to the voice of Christ, nor to be found in the word of God; and which are new, and unheard of, by the apostles and churches of Christ; and appear in a foreign dress and habit: wherefore the apostle exhorts the believing Hebrews not to be ‘carried about with them’…”

In conclusion, it is very clear from the entirety of Scripture that Hebrews 13:9 does not teach that the distinction between clean and unclean animals has been abolished. It does not even seem to address the sacrificial system, but it is apparently focusing on new and strange doctrines which uninspired people (Jews and Gentiles) were teaching to detract from the supreme Sacrifice of Jesus Christ (compare 2 Peter 2:1-3).

Lead Writer: Norbert Link

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