WHAT IS THE SIGNIFICANCE OF THE NEW MOON IN THE BIBLE?

Answer: The significance of the new moon in Bible times is that it marked the beginning of a new month (the Hebrew calendar is lunar-based), and it was a time when the Israelites were to bring an offering to God. The beginning of the month was known not by astronomical calculations but by the testimony of messengers appointed to watch for the first visible appearance of the new moon. As soon as the first sliver was seen, the fact was announced throughout the whole country by signal fires on the mountaintops and the blowing of trumpets. The Hebrew word for “month” (hodesh) literally means “new moon.”

In Numbers 28:11, the New Moon offering is commanded for the first time: “On the first of every month, present to the Lord a burnt offering of two young bulls, one ram and seven male lambs a year old, all without defect.” Each of the animal sacrifices was to be accompanied by a grain offering and a drink offering (verses 12–14). In addition toburnt offerings, a goat was to be sacrificed to the Lord as a sin offering (verse 15). The New Moon festival marked the consecration to God of each new month in the year. New Moon festivals were marked by sacrifices, the blowing of trumpets over the sacrifices (Numbers 10:10), the suspension of all labor and trade (Nehemiah 10:31), and social or family feasts (1 Samuel 20:5).

As with any religious ritual, there was a danger of observing the New Moon festivals without a true heart to follow God. Later in their history, the Israelites continued to observe the New Moon festivals outwardly, even after their hearts had turned cold toward God. They readily parted with their bulls and lambs and goats, but they would not give up their sins. They relied on the outward observations to cleanse them, even though there was still evil in their hearts. God had severe words for such hypocrisy: “Stop bringing meaningless offerings! Your incense is detestable to me. New Moons, Sabbaths and convocations—I cannot bear your worthless assemblies. Your New Moon feasts and your appointed festivals I hate with all my being. They have become a burden to me; I am weary of bearing them” (Isaiah 1:13–14). Sin is hateful to God, and no amount of ritual or ceremony or sacrament can make up for a sinful heart. “Behold, you delight in truth in the inward being” (Psalm 51:6, ESV; see also Hosea 6:6).

Observance of New Moon festivals and their sacrifices are no longer required. When the perfect Sacrifice, the spotless Lamb of God, appeared, He rendered the observation of these ordinances no longer necessary. All the righteous requirements of the Law were fulfilled by Him (Matthew 5:17), and His work on the cross means that no longer are sacrifices for sin required. Paul reminds us of this fact: “Do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day. These are a shadow of the things that were to come; the reality, however, is found in Christ” (Colossians 2:16–17).

Christian Tattoos?

Answer: Beyond the general theme of that article, there is the question of Christian tattoos. Do the same principles apply to tattoos that are of a Christian nature, such as a cross, a Christian slogan, or even a Bible verse? Some Christians have found that having tattoos gives them more credibility, and thereby more possibilities of evangelism, with some groups of people. So what about Christian tattoos?

Obviously, a tattoo of a cross is “better” than a tattoo of a flaming skull, naked woman, or demon. Having a tattoo saying “Jesus saves” could indeed be a conversation starter with some people who would never approach a preacher wearing a suit and tie. Some refer to Revelation 19:16 as an example of Jesus possibly having a tattoo on His thigh, “King of kings and Lord of lords.” The question is not necessarily “is getting a tattoo a sin?” The question is more “is getting a tattoo a good and necessary thing to do?” First Corinthians 10:23 declares, “Everything is permissible – but not everything is beneficial. Everything is permissible – but not everything is constructive.” Christian tattoos may be “permissible,” but are they beneficial and constructive?

In 1 Corinthians 9:22-23, Paul exclaims, “I have become all things to all men so that by all possible means I might save some. I do all this for the sake of the gospel.” Becoming all things to save some is perhaps the only good possible reason for getting a Christian tattoo. If having a tattoo genuinely opens doors for evangelism that would otherwise be closed, getting Christian tattoos would likely “qualify” under Paul’s “becoming all things” qualification. At the same time, it is frankly difficult to envision a scenario in which having a tattoo would enable a greater possibility of evangelism. If a person will not listen to you due to a lack of a tattoo, it is highly unlikely that such a person would genuinely listen due to the presence of a tattoo.

With that said, the biblically based conclusion would seem to be that Christian tattoos are permissible, but it is highly questionable whether they can be considered beneficial and constructive. A Christian considering getting a tattoo should pray for wisdom (James 1:5) and ask the Lord to provide pure motives and discernment.

DO HUMAN BEINGS TRULY HAVE A FREE WILL?

Answer: If “free will” means that God gives humans the opportunity to make choices that genuinely affect their destiny, then yes, human beings do have a free will. The world’s current sinful state is directly linked to choices made by Adam and Eve. God created mankind in His own image, and that included the ability to choose.

However, free will does not mean that mankind can do anything he pleases. Our choices are limited to what is in keeping with our nature. For example, a man may choose to walk across a bridge or not to walk across it; what he maynot choose is to fly over the bridge—his nature prevents him from flying. In a similar way, a man cannot choose to make himself righteous—his (sin) nature prevents him from canceling his guilt (Romans 3:23). So, free will is limited by nature.

This limitation does not mitigate our accountability. The Bible is clear that we not only have the ability to choose, we also have theresponsibility to choose wisely. In the Old Testament, God chose a nation (Israel), but individuals within that nation still bore an obligation to choose obedience to God. And individuals outside of Israel were able to choose to believe and follow God as well (e.g., Ruth and Rahab). 

In the New Testament, sinners are commanded over and over to “repent” and “believe” (Matthew 3:2; 4:17; Acts 3:19; 1 John 3:23). Every call to repent is a call to choose. The command to believe assumes that the hearer can choose to obey the command.

Jesus identified the problem of some unbelievers when He told them, “You refuse to come to me to have life” (John 5:40). Clearly, they could have come if they wanted to; their problem was they chose not to. “A man reaps what he sows” (Galatians 6:7), and those who are outside of salvation are “without excuse” (Romans 1:20-21).

But how can man, limited by a sin nature, ever choose what is good? It is only through the grace and power of God that free will truly becomes “free” in the sense of being able to choose salvation (John 15:16). It is the Holy Spirit who works in and through a person’s will to regenerate that person (John 1:12-13) and give him/her a new nature “created to be like God in true righteousness and holiness” (Ephesians 4:24). Salvation is God’s work. At the same time, our motives, desires, and actions are voluntary, and we are rightly held responsible for them.

WHAT IS THE DEFINITION OF EVIL?

Answer: A dictionary definition of evil is “morally reprehensible, sinful, wicked.” The definition of evil in the Bible falls into two categories: evil against one another (murder, theft, adultery) and evil against God (unbelief, idolatry, blasphemy). From the prohibition against eating from the tree of the knowledge of good and evil in the Garden of Eden (Genesis 2:9), to the destruction of Babylon the Great (Revelation 18:2), the Bible speaks of evil.

For many centuries Christians have struggled with both the existence and the nature of evil. Most people would acknowledge that evil is real and has always had devastating effects on our world. From the sexual abuse of children to the horrific terrorist attacks on 9/11, evil continues to rear its ugly head in our own time. Many people are left wondering what exactly is evil and why does it exist.

The existence of evil has been used as a weapon by opponents of theism—and Christian theism in particular—for some time. The so-called “problem of evil” has been the subject of various arguments by atheists in an attempt to demonstrate that a God who is good simply cannot exist. By implying that God must be the creator of evil, God’s holy character has been called into question. There have been many arguments used to indict God as the cause of evil. Here is one of them:

1) God is the creator of everything that exists.
2) Evil exists.
3) Therefore, God is the creator of evil.

The logic of this syllogism is sound. The conclusion follows logically from the premises. But does this syllogism demonstrate that God is the creator of evil? The problem with this argument is its second premise, that evil is something. For evil is not a thing; it is a lack or privation of a good thing that God made. As Christian philosopher J. P. Moreland has noted, “Evil is a lack of goodness. It is goodness spoiled. You can have good without evil, but you cannot have evil without good.”

Goodness has existed as an attribute of God from all eternity. While God is perfectly holy and just, He is also perfectly good. Just as God has always existed, so too has goodness as it is a facet of God’s holy character. The same cannot be said for evil. Evil came into being with the rebellion of Satan and subsequently entered the physical universe with the fall of Adam. As Christian apologist Greg Koukl has said, “Human freedom was used in such a way as to diminish goodness in the world, and that diminution, that lack of goodness, that is what we call evil.” When God created Adam, He created him good, and He also created him free.

However, in creating Adam free, God indirectly created the possibility of evil, while not creating evil itself. When Adam chose to disobey God, he made this possibility a reality. The same scenario had previously played out when Satan fell by failing to serve and obey God. So it turns out that evil is not a direct creation of God; rather, evil is the result of persons (both angelic and human) exercising their freedom wrongly.

While evil is certainly real, it is important to recognize that evil does not have existence in and of itself. Rather, it only exists as a privation (or a parasite) on the good. It exists in the same way that a wound exists on an arm or as rust exists on a car. The rust cannot exist on its own any more than cold can exist without the existence of heat or darkness can exist without the existence of light.

Despite the horrible effects of evil on our world, the Christian believer can take comfort in the words of the Lord Jesus Christ recorded for us in the Gospel of John, “I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world” (John 16:33). More importantly, we look forward with great anticipation to our home in heaven where the ultimate evil, death, will finally be destroyed along with the “mourning, crying and pain” which it inevitably produces (Revelation 21:4).

dead know nothing Question: "What does it mean that the dead know nothing (Ecclesiastes 9:5)?"

Answer: Ecclesiastes 9:5 reads, “For the living know that they will die, / but the dead know nothing; / they have no further reward, / and even their name is forgotten.” This verse is sometimes used as a proof text forannihilationism, but that concept is not what is being communicated here. The “dead know nothing,” but in what way?

First, it is clear from other places in the Bible that this verse cannot mean the dead have absolutely no knowledge. For example,Matthew 25:46 speaks of everlasting consciousness: “Then they will go away to eternal punishment, but the righteous to eternal life.” Every person will spend eternity with God in heaven or apart from Him in hell. Each person will have feelings, thoughts, and abilities that exist in eternity.

In fact, Luke 16:19–31 offers an example of human capabilities in the afterlife. Lazarus is in paradise in eternal joy, while the rich man is in torment in hell (called “Hades”). The rich man has feelings, can talk, and has the ability to remember, think, and reason.

Second, Ecclesiastes 9:5 cannot contradictEcclesiastes 4:2. There, Solomon states that the dead are “happier than the living.” However, when a person is dead, the opportunities to enjoy things on earth no longer exist.

The key to understanding the statement “the dead know nothing” is found in the theme of the book of Ecclesiastes. Ecclesiastes is written specifically from an earthlyperspective. The key phrase, repeated throughout the book, is under the sun, used about thirty times. Solomon is commenting on an earth-bound life, “under the sun,” without God. His conclusion, also repeated throughout the book, is that everything from that perspective is “vanity” or emptiness (Ecclesiastes 1:2).

When a person dies “under the sun,” the earthly perspective, without God, is that it’s over. He is no longer under the sun. There is no more knowledge to give or be given, just a grave to mark his remains. Those who have died have “no further reward” in this life; they no longer have the ability to enjoy life like those who are living. Eventually, “even their name is forgotten” (Ecclesiastes 9:5).

Ecclesiastes 9:5 displays a chiastic structure (ABBA format) like this:

A  “For the living know that they will die,
B  but the dead know nothing;
B  they have no further reward,
A  and even their name is forgotten.”

Lines 1 and 4 are parallel thoughts in the sense that the living know death is coming while those who remain after a person dies quickly forget those who have died. The second and third lines lay down associated ideas in parallel: the dead know nothing, and the dead can no longer enjoy or be rewarded for their activities in this life.

The saying “the dead know nothing” seems to be a negative sentiment, but it is not without a positive message. Solomon encourages his readers to live life to its fullest, knowing life is short. In the end, the fullest life is one that honors God and keeps His ways (Ecclesiastes 12:13–14).

What is predestination? Is predestination Biblical?

Answer: Romans 8:29-30 tells us, “For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers. And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified.” Ephesians 1:5 and 11 declare, “He predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will…In him we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will.” Many people have a strong hostility to the doctrine of predestination. However, predestination is a biblical doctrine. The key is understanding what predestination means, biblically.

The words translated “predestined” in the Scriptures referenced above are from the Greek word proorizo, which carries the meaning of “determine beforehand,” “ordain,” “to decide upon ahead of time.” So, predestination is God determining certain things to occur ahead of time. What did God determine ahead of time? According to Romans 8:29-30, God predetermined that certain individuals would be conformed to the likeness of His Son, be called, justified, and glorified. Essentially, God predetermines that certain individuals will be saved. Numerous scriptures refer to believers in Christ being chosen (Matthew 24:22, 31; Mark 13:20, 27; Romans 8:33, 9:11, 11:5-7, 28; Ephesians 1:11; Colossians 3:12; 1 Thessalonians 1:4; 1 Timothy 5:21; 2 Timothy 2:10; Titus 1:1; 1 Peter 1:1-2, 2:9; 2 Peter 1:10). Predestination is the biblical doctrine that God in His sovereignty chooses certain individuals to be saved.

The most common objection to the doctrine of predestination is that it is unfair. Why would God choose certain individuals and not others? The important thing to remember is that no one deserves to be saved. We have all sinned (Romans 3:23), and are all worthy of eternal punishment (Romans 6:23). As a result, God would be perfectly just in allowing all of us to spend eternity in hell. However, God chooses to save some of us. He is not being unfair to those who are not chosen, because they are receiving what they deserve. God’s choosing to be gracious to some is not unfair to the others. No one deserves anything from God; therefore, no one can object if he does not receive anything from God. An illustration would be a man randomly handing out money to five people in a crowd of twenty. Would the fifteen people who did not receive money be upset? Probably so. Do they have a right to be upset? No, they do not. Why? Because the man did not owe anyone money. He simply decided to be gracious to some.

If God is choosing who is saved, doesn’t that undermine our free will to choose and believe in Christ? The Bible says that we have the choice—all who believe in Jesus Christ will be saved (John 3:16; Romans 10:9-10). The Bible never describes God rejecting anyone who believes in Him or turning away anyone who is seeking Him (Deuteronomy 4:29). Somehow, in the mystery of God, predestination works hand-in-hand with a person being drawn by God (John 6:44) and believing unto salvation (Romans 1:16). God predestines who will be saved, and we must choose Christ in order to be saved. Both facts are equally true. Romans 11:33 proclaims, “Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out!

Is gambling a sin?

Answer: The Bible does not specifically condemn gambling, betting, or the lottery. The Bible does warn us, however, to stay away from the love of money (1 Timothy 6:10; Hebrews 13:5). Scripture also encourages us to stay away from attempts to “get rich quick” (Proverbs 13:11; 23:5; Ecclesiastes 5:10). Gambling most definitely is focused on the love of money and undeniably tempts people with the promise of quick and easy riches.

What is wrong with gambling? Gambling is a difficult issue because if it is done in moderation and only on occasion, it is a waste of money, but it is not necessarily evil. People waste money on all sorts of activities. Gambling is no more or less of a waste of money than seeing a movie (in many cases), eating an unnecessarily expensive meal, or purchasing a worthless item. At the same time, the fact that money is wasted on other things does not justify gambling. Money should not be wasted. Excess money should be saved for future needs or given to the Lord's work, not gambled away.

While the Bible does not explicitly mention gambling, it does mention events of “luck” or “chance.” As an example, casting lots is used in Leviticus to choose between the sacrificial goat and the scapegoat. Joshua cast lots to determine the allotment of land to the various tribes. Nehemiah cast lots to determine who would live inside the walls of Jerusalem. The apostles cast lots to determine the replacement for Judas. Proverbs 16:33 says, “The lot is cast in the lap, but its every decision is from the Lord.”

What would the Bible say about casinos and lotteries? Casinos use all sorts of marketing schemes to entice gamblers to risk as much money as possible. They often offer inexpensive or even free alcohol, which encourages drunkenness, and thereby a decreased ability to make wise decisions. Everything in a casino is perfectly rigged for taking money in large sums and giving nothing in return, except for fleeting and empty pleasures. Lotteries attempt to portray themselves as a way to fund education and/or social programs. However, studies show that lottery participants are usually those who can least afford to be spending money on lottery tickets. The allure of “getting rich quick” is too great a temptation to resist for those who are desperate. The chances of winning are infinitesimal, which results in many peoples’ lives being ruined.

Can lotto/lottery proceeds please God? Many people claim to be playing the lottery or gambling so that they can give the money to the church or to some other good cause. While this may be a good motive, reality is that few use gambling winnings for godly purposes. Studies show that the vast majority of lottery winners are in an even worse financial situation a few years after winning a jackpot than they were before. Few, if any, truly give the money to a good cause. Further, God does not need our money to fund His mission in the world. Proverbs 13:11 says, “Dishonest money dwindles away, but he who gathers money little by little makes it grow.” God is sovereign and will provide for the needs of the church through honest means. Would God be honored by receiving donated drug money or money stolen in a bank robbery? Of course not. Neither does God need or want money that was “stolen” from the poor in the temptation for riches.

First Timothy 6:10 tells us, “For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs.” Hebrews 13:5 declares, “Keep your lives free from the love of money and be content with what you have, because God has said, ‘Never will I leave you; never will I forsake you.’” Matthew 6:24 proclaims, “No one can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and Money.”