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Earth, New - the new physical universe that GOD will create at the end of time. After GOD created the heavens and the earth, humanity sinned and fell under GOD's curse (Genesis 3). One aspect of that curse was the desolation of the land of Israel when Israel rebelled against GOD. That desolation was described as a "waste and void" like the first unformed earth (Gen. 1:2). But GOD promised that He would create a new heaven and earth (Is. 65:17; 66:22). That promise will be fulfilled when the events foretold in Revelation 21-22 occur.

The occupation of the land was an important part of GOD's plan for man. Abraham and his descendants were promised a land, and Israel enjoyed the partial blessings of that land. But GOD always wanted to extend these blessings to all lands. This desire of GOD will be met when the new earth is created. For the present, the earth remains under GOD's curse, which brings much pain and suffering (Rom. 8:19-22). But GOD's Spirit also groans in supportive prayer for the weakness of GOD's people until the new earth appears (Rom. 8:26-27).

Easter - a feast or festival of the Christian church that commemorates the resurrection of Christ. It is observed and celebrated on the first Sunday following the full moon that occurs on or after March 21 - or one week later if the full moon falls on Sunday. In other words, Easter falls between March 22 and April 25.

Easter was originally a pagan festival honoring Eostre, a Teutonic (Germanic) goddess of light and spring. At the time of the vernal equinox (the day in the spring when the sun crosses the equator and day and night are of equal length), sacrifices were offered in her honor. As early as the eighth century, the name was used to designate the annual Christian celebration of the resurrection of Christ.

The only appearance of the word Easter (KJV) is a mistranslation of pascha, the ordinary Greek word for "Passover" (Acts 12:4).

Eden (delight) - The first home of Adam and Eve, the first man and woman. The concept "Garden of Delight" fits perfectly the setting of Genesis 2-3, a place of GOD's blessing and prosperity.

[The Tigris River, shown here, is commonly identified as the Hiddekel River referred to in the account of the Garden of Eden (Gen. 2:14).]

A number of suggestions have been offered as to the location of Eden, including Babylonia (in Mesopotamia) or Armenia (north of Mesopotamia). Eden probably included the area of Mesopotamia (including Babylonia) and its immediate surroundings. The statement in Genesis 2:10 that four "riverheads" divided from the river that flowed out of the Garden of Eden (Gen. 2:10-14) supports this location.

Two of the rivers are clearly identified: the Tigris, which ran along the east side of Asshur (Assyria), and the Euphrates. The Pishon and Gihon rivers are hard to identify. The Gihon may have been in Mesopotamia, since Genesis 2:13 says it encompassed the whole land of Ethiopia, or "Cush" (possibly southeast Mesopotamia). Some think Pishon and Gihon represent the Indus and the Nile, respectively, suggesting that Eden included the whole of the Fertile Crescent from India to Egypt.

The Garden of Eden included many kinds of beautiful and fruitbearing trees, including "the tree of life" and "the tree of the knowledge of good and evil" located in the middle of the garden (Gen. 2:9). Man was to tend and keep the garden (Gen. 2:15) which, in addition to trees, could have contained other vegetation such as grain crops and vegetables (Gen. 1:11-12). The garden was also filled with all kinds of birds and land animals (Gen. 2:19-20), probably including many of the animals created on the sixth day of creation (Gen. 1:24-25). The garden was well-watered (Gen. 2:10), insuring lush vegetation and pasture.

After Adam and Even sinned against GOD (Gen. 3:1-19), the LORD banished them from the garden. Cain, the son of Adam and Eve, is said to have lived in the land of Nod, "on the east of Eden" (Gen. 4:16).

In several Old Testament passages Eden is used as a symbol of beauty and fruitfulness the place blessed by GOD (Is. 51:3). Revelation 22:1-2 alludes to the Garden of Eden by picturing a "river of water of life" and "the tree of life" in the heavenly Jerusalem.

Education - the transfer of knowledge, morals, and attitudes from one person to another, and usually from one generation to the next. In biblical times education did not follow the pattern with which we are now familiar. For the Hebrews, the goal of education was to prepare man to know GOD and to live peacefully among men (Luke 2:52); education did not emphasize the "three R's." The method of education was different, too, although by New Testament times, it had changed significantly. In the Old Testament period education was rather informal. Children were taught in the home by the parents, not in a formal classroom by a teacher. However, by New Testament times schools had been established to assist parents in the teaching of their children.

GOD gave the responsibility of teaching to parents (Deut. 11:19). To be a parent meant to teach. Both parents were involved in the child's education; however, the father was responsible to see that his children were properly educated (Prov. 1:8-9). A young son stayed with his mother when the father went to the fields to work. Therefore, a boy's first significant instruction came from his mother. As the boy grew, the father's involvement in his son's education increased, especially as they began to work together in the fields or in the father's trade. A daughter stayed on with her mother and continued under her instruction. In the close-knit family structure of that day, as parents became grandparents they also became involved in teaching their grandchildren (Deut. 4:9; II Tim. 1:5; 3:14-15). A parent's responsibility for instructing children continued until death.

The term "father" was applied to teachers outside the family, also, and teachers often called their students "sons". GOD made Joseph a "father" to the Pharaoh (Gen. 45:8), which mean that the Pharaoh listened to Joseph as a pupil listens to his teacher and receives instruction from him. Throughout Proverbs the term "my son" indicates the same teacher-pupil relationship (Prov. 1:8,10,15; 2:1; 3:1,11). And in the New Testament Paul spoke of Timothy as his son (I Tim. 1:18).

During the period between the Old and New Testaments, synagogues and schools were established. Generally, each rabbi taught in a village school supported by the parents of the children who attended. The teacher, or rabbi, of the school helped the parents by instilling religious truths in the boys' minds; however, the parents still were responsible for their children's education. In choosing a rabbi as a village teacher, the parents were more concerned with his personal character than with his ability to teach. His example was more important than his teaching skills. The ideal rabbi was a married man who also was industrious and serious. He would never joke with the boys, nor would he tolerate any wrongdoing. However, it was considered important that he be a patient man. Both rabbi and parents took GOD as their model for proper teaching. GOD was the master Teacher (Is. 30:20-21), who taught by word and example (Ps. 78:1; Deut. 8:2-3).

Every father was expected to teach his son a trade. A Jewish proverb reads, "He who does not teach his son a useful trade teaches him to be a thief." Usually, a son followed in his father's occupation, with the father passing on his skills and trade secrets.

Scholars do not agree on how many Israelites could read and write in Old Testament times. By the New Testament period, however, almost every village had its own school where reading and writing were taught to the boys. Parents sent their sons to school for the purpose of learning to read the Scriptures; they continued in school from the age of 6 or 7 until about 12 years of age. If the parents wanted their son to receive more training, he was sent to Jerusalem, where a number of notable rabbis had schools. Young Paul (Saul of Tarsus) spent time there, studying under Gamaliel (Acts 22:3). School was in session year-round, with the day beginning shortly after sunrise and continuing until about 10:00 A.M. On a hot day, the students would be dismissed for the remainder of the day. If the weather was more comfortable, classes reconvened about 3:00 P.M. for several more hours of study.

The school consisted of one classroom; all the students studied together. The teacher sat on a low platform (Luke 4:20); the students sat at his feet (Acts 22:3). Because the students were at different learning levels, the instruction had to be individualized. While the rabbi worked with one students or group, the others busied themselves with assignments.Because the rabbi believed that if the student did not voice his lessons, they would be forgotten, students spoke out loud as they read and memorized.

Elder - a term used throughout the Bible but designating different ideas at various times in biblical history. The word may refer to age, experience, and authority, as well as specific leadership roles.

In ancient times authority was given to older people with wider experience. These were often considered the most qualified to hold places of leadership. The basic meaning of the Hebrew and Greek words for elder is "old age".

In the Old Testament those leaders associated with Moses in governing the nation of Israel were called "the elders of Israel" (Ex. 3:16; 24:1), "the elders of the people" (Ex. 19:7), or the "seventy elders" (Ex. 24:1). Moses called these elders together to give them instructions for the observance of the Passover before the Exodus from Egypt.

Later, after the years of wandering in the wilderness, bodies of elders ruled in each city. These elders were viewed as the representatives of the nation and its people. The term elder eventually came to be applied to those who governed in the local communities, the rulers of the various tribes, and those who ruled all of Israel. These leaders were responsible for legal, political and military guidance and supervision.

During the years of Israel's captivity in Babylon and the following centuries, elders again appeared as leaders who were responsible for governing in the Jewish communities. These elders became the upper class, forming a type of ruling aristocracy. Later in this period, a council of elders of 71 members, called the Sanhedrin, emerged. This council had both religious and political authority among all the Jewish people in Palestine, particularly in New Testament times. The High Priest was the chairman of the Sanhedrin. Local Jewish synagogues, which emerged in the period between the Old and New Testaments, were also governed by a council of elders.

A governing structure similar to the ruling elders among the Jews was followed in the early church. The title elder was continued, but the significance of the office changed. Thus, the term elder is used in the New Testament to refer to the Jewish elders of the synagogue, to the members of the Sanhedrin and to certain persons who held office in the church. It also implied seniority by reason of age (I Tim. 5:2; I Pet. 5:5).

The presence of elders in the church in the New Testament indicates that this office was taken over from the synagogue. Elders were associated with James in Jerusalem in the local church's government (Acts 11:30; 21:18) and, with the apostles, in the decision of the early church council (Acts 15). Elders were also appointed in the churches established during the apostle Paul's first missionary journey (Acts 14:23). Paul addressed the elders at Ephesus (Acts 20:17-35). Elders played an important role in church life through their ministry to the sick (James 5:14,15). They were apparently the teachers also in a local congregation. In addition to ministering to the sick, their duties consisted of explaining the Scriptures and teaching doctrine (I Tim. 5:17; I Pet. 5:5).

Election - the gracious and free act of GOD by which He calls those who become part of His kingdom and special beneficiaries of His love and blessings. The Bible describes the concept of election in three distinct ways. Election sometimes refers to the election of Israel and the church as a people for special service and privileges. Election may also refer to the election of a specific individual to some office or to perform some special service. Still other passages of the Bible refer to the election of individuals to be children of GOD and heirs of eternal life.

Throughout the history of redemption, election has characterized GOD's saving activity. He chose and called Abraham from Ur to Canaan, making an everlasting covenant with him and his offspring (Gen. 11:31-12:7; Neh. 9:7; Is. 41:8). GOD also called Moses to lead His people out of bondage (Ex. 2:24-3:10; Deut. 6:21-23; Ps. 105). He chose Israel from among the nations of the world to be His special covenant people (Deut. 4:37; 7:6-7; Is. 44:1-2).

Election to salvation takes place "in Christ" (Eph. 1:4; 2:10) as a part of GOD's purpose for the human race. As part of His eternal plan, GOD allowed man to use his freedom to rebel against Him. Thus, it is gracious of GOD to save those who find salvation through Jesus Christ. It is not unjust of Him not to save everyone, since no one deserves to be saved (Matt. 20:14; Rom. 1:18; 9:15). Election is gracious; it is also unconditional and unmerited (Acts 13:48; Rom. 9:11; I Pet. 1:2). It is an expression of the eternal, sovereign will of GOD who cannot change (Rom. 8:29; II Thess. 2:13). Therefore, the salvation of the elect is certain (Rom. 8:28,33).

Election is a necessary condition for salvation; faith is the sufficient condition. The elect inevitably believe, but they do believe against their will. They have a GOD-given desire and ability to trust in Christ for salvation (Acts 13:48; I Cor. 15:10; Phil. 1:29; 2:13). The elect choose GOD because He effectively calls them through the proclamation of the gospel of Jesus Christ; they choose Him because He first chose and called them to Himself (Rom. 8:28). That initiating love of GOD is reflected in Jesus' statement, "You did not choose Me, but I chose you" (John 15:16).

A careful study of the Bible's doctrine of man cures any romantic notion of a human will that is free to choose for or against GOD. Those who are slaves to sin and its power (Rom. 6:6) neither understand nor seek after GOD in and of themselves (Rom. 3:11; John 14:17; I Cor. 2:14). Outside of Christ, men are spiritually dead rebels who neither desire to submit to the LORD Jesus Christ nor are able to. Apart from GOD's gracious, free, eternal, and sovereign choice of such sinful men to become His children, none would be saved but would abide forever under His wrath (Rom. 1:18).

Election is not to be a source of complacency (II Pet. 1:12) or presumption (Rom. 11:19-22) on the part of Christians. They are to make their calling and election certain by growing in godliness (II Pet. 1:2-11) as they respond to GOD's electing love with gratitude (Col. 3:12-17).

GOD has chosen Christians to bear the image and glory of Christ (Rom. 8:29; II Thess. 2:14). They have been elected to be holy in conduct, like Christ (Eph. 1:4). Like Him, they are also to be glorified in their whole being in the life to come (II Cor. 3:18; Phil. 3:21). The ultimate goal of our election is that we might ring praise and glory to GOD (Eph. 1:6; Rom. 11:33; II Thess. 2:13).

Enchantment - the practice of magic or sorcery. In the Bible, enchantment is used as a general word that can refer to several different types of supernatural experiences, including fortune telling, calling up devils, and controlling evil spirits. Most ancient civilizations believed in such magical approaches to religion, but the Mosaic Law referred to such practices as "abominations," forbidding them to the Hebrews (Deut. 18:10-12). The Law also provided that practitioners of such "black magic" should be stoned (Lev. 20:27).

Enmity - deep-seated animosity or hatred. The apostle Paul declared that the human mind in its natural state has a natural "enmity against GOD" (Rom. 8:7). This enmity can be changed only through the redemptive power of Christ.

Epistle - a letter of correspondence between two or more parties; the form in which several books of the New Testament were originally written. Epistle is generally synonymous with letter, although epistle sometimes is regarded as more formal correspondence, and letter as more personal.

There is no real precedent for the New Testament epistles in the Old Testament or Jewish literature. Rather, its 21 epistles (Romans through Jude) follow the general custom and form of letters, which became an important form of communication in the Greek-speaking world about 300 years before the birth of Jesus.

Greek letters may be roughly divided into six classes: (1) private letters, averaging slightly less than a hundred words in length, and written on papyrus (an early form of paper); (2) correspondence between government officials; (3) letters intended for publication, such as the correspondence of the church fathers in the fourth century A.D.; (4) letters written to communicate ideas; (5) letters attributed to famous personalities; and (6) imaginary letters, somewhat like our modern historical novels, which were designed to entertain.

Ancient letters were written with a reed pen on either papyrus or parchment (scraped animal skins). A sheet of papyrus normally was about 10 to 12 inches in size, and accommodated about 200 words. For sending, ti was folded or rolled, tied, and often sealed to insure privacy.

The Roman government provided postal service only for official documents. Private letters had to be sent by special messengers or friendly travelers. Letters normally were sent to designated parties, although some were "open" or circular letters. Paul's letters, with the possible exception of Ephesians, were addressed to specific congregations; but the non-Pauline letters, usually called "general" epistles, included some letters which were circulated to several churches.

Most ancient letters were dictated to a secretary, or scribe. In Romans 16:22, Paul's secretary identified himself as Tertius. When receiving dictation, a scribe could use a form of shorthand, in either Greek or Latin, which would later be converted to script and submitted to the author for approval. In addition to dictation, on occasion an author might provide a secretary with a summary of ideas and allow him to draft the epistle. This practice may have been followed in the case of I Peter.

Ancient letters normally followed a pattern which included: (1) an introduction, listing the names of sender and recipient, followed by a formal greeting inquiring about the recipient's health and a thanksgiving formula; (2) a body, or purpose for writing; and (3) a conclusion, consisting of appropriate remarks and a farewell. The farewell was normally written in the hand of the sender to show the recipient it was an authentic letter.

The apostle Paul's epistles follow this pattern, with the following exceptions. Paul replaced the bland greeting of inquiry about health with a salutation combining Christian grace and Hebrew peace. His thanksgiving was likewise more than a formality; it was a sincere expression of gratitude for the well-being of his congregations. He also omitted the farewell in favor of personal greetings or a benediction.

Paul's epistles were letters written to communicate ideas. But they were more than abstract essays. With the exception of Romans, Paul's letters were written as follow-ups to his missionary activity. Their purpose was to further the spiritual growth of the churches he founded. The body of the Pauline epistles consisted of two parts: a theological or doctrinal section, and an ethical or practical section. These two sections flowed together in the same way that justification leads to sanctification in the life of the believer.

Paul's epistles illustrate his personality. Perhaps the most prominent impression Paul leaves with his readers is his pastoral concern. His life was intimately involved in the struggles of his churches. His sense of divine calling (Rom. 1:1-6; Gal. 1:12) shines through in every epistle. This leads Paul to assume a posture of authority when addressing his congregations. His authority, however, is not rooted in a superiority complex but in his devotion to his converts and churches.

The Pauline epistles are arranged in the New Testament according to length, from the longest (Romans) to the shortest (Philemon), and not by importance or the dates when they were written.

Eschatology - a theological term that designates the study of what will happen at the end of history, particularly the event known as the Second Coming of Christ. The word comes from two Greek words, eschatos (last) and logos (study) - thus its definition as "the study of last things".

The Curse. Genesis 3 shows GOD's response to human sin. Because of its sin and unrighteousness, He cursed the world which He had just made. At the other end of the Bible, Revelation 22:3 announces there will no longer be a curse All that happens between Genesis 3 and Revelation 22 is related to GOD's efforts to reverse His curse and redeem His creation. This illustrates that eschatology is related to salvation. Eschatology reveals the end of history and how GOD reverses His curse upon the world by separating the good from the bad.

The curse of GOD plunged the world into a long conflict. This conflict-strewn path leading up to GOD's final act in history can be traced from the Garden of Eden to Revelation. Just as GOD alone had cursed the creation, so only GOD can revoke the curse. He has chosen to revoke one aspect of the curse and its conflict through an event known as the Day of the LORD.

Because man was not obedient to GOD, the need for the Day of the LORD arose in biblical history. This was a day when all the world would be brought back under His rule (Amos 4:18-20; Joel 2:31). The final preparation for that rule was the eleveation of Jesus to GOD's right hand (Ps. 110:1; Acts 2:34-35). We are now under the spiritual rule of Christ, awaiting His earthly rule and the defeat of all His enemies when He returns to reign.

Seed Conflict. The process that would eventually end with all of GOD's enemies in defeat begins in the first chapters of the Bible. Victory over evil was promised only through the conflict between the seed of the woman and the seed of the snake (Gen. 3:15). This conflict forms the guidelines for eschatological events throughout the Bible, especially for the end-time itself.

This curse set the pattern for all future conflicts between man and GOD (I John 3:10-11; Gal. 4:28-29; Phil. 2:5-8). This conflict also typifies the conflict between flesh and spirit (Gal. 5:16-17; II Cor. 11:3,14; Rom. 16:20). The battles of the end times are the climax of a long battle between the forces of good and evil that has been going on since the beginning of time.

The Flood. The universal Flood of Noah's time was an expression of GOD's hatred and judgment of sin. In this event, He plunged His creation back to its original state of darkness and chaos with the waters covering the deep (Gen. 7:17-24). Then He began again with a new head of the human race - His servant Noah. Although this particular act of GOD's wrath will not be repeated, the reminders of His judgment are still present in the rainbow and the creatures' fear of humans (Gen. 9:1-17).

The Flood became a sign of the future wrath of GOD, which would take place by fire (II Pet. 3:5-9). The first heaven and earth will eventually fall away and be replaced with the new heaven and earth. This falling away will be a violent burning of the universe (II Pet. 3:10-13). Jesus Himself thus defined the end-time judgment of His return in terms of the Flood and Noah's generation (Matt. 24:36-44).

GOD's Covenant with Abraham. The end of history is focused on the fulfillment of GOD's promise to Abraham. The Abrahamic covenant is specific in its explanation of how biblical conflict will end in the Day of the LORD. GOD promised to give Abraham a land and a lineage (Gen. 12:1-3). These two items, the result of GOD's blessing of Abraham, are the specific blessings promised the Hebrew people. What began as a small national boundary for a small group of people (the Jews) became international in scope, including all races (Acts 3:25-26). Eschatology reveals that Abraham's land, ultimately, is the new heaven and earth and that Abraham's lineage is the redeemed community in Christ.

Abraham was also promised by GOD that those who blessed him would be blessed and those who cursed him would be cursed (Gen. 12:3). In eschatology this interplay between blessing and curse depends on how people respond to GOD's work through His people Israel, and ultimately through His work in Christ. Hell is the ultimate curse; heaven the ultimate blessing.

Abraham's Offspring. The idea of blessing and cursing by GOD is further seen through various events in the life of Abraham and his offspring, Israel. Plagues sent by GOD on Egypt in Abraham's time (Gen. 12:17) foreshadowed the plagues under Moses (Exodus 7-12) and the end-time plagues of the book of Revelation (Revelation 8-9). The enemies from Mesopotamia who captured Lot and were destroyed by Abraham (Gen. 14:1-17) foreshadowed GOD's destruction of Assyria and Babylon at the end of Israel's period of captivity (Is. 13-14; Dan. 5:13-31) and the end-time destruction of the pagan people represented by Babylon (Revelation 17-19).

Other foreshadowings of the wrath of the Day of the LORD are the downfall of Jericho with its seven trumpets, which announced the presence of GOD above the ark (Josh. 6:13), and the seven-trumpet judgments of the book of Revelation (Rev. 8:2-21; 11:15-19). These various destructions of Israel's enemies looked toward the final destruction of all of GOD's enemies in the Day of the LORD. Jesus' casting out of demons (Mark 5:29; Luke 8:31) also foreshadowed GOD's judgment on fallen angels (Jude 6; II Pet. 2:4; Rev. 20:10), who will be cast out in the Day of the LORD.

Final Judgments. In the end times, a basic order of judgment will prevail as the conflict between GOD and Satan comes to an end. There will be a time of great Tribulation (Matt. 24:4-26), followed by the Second Coming (Matt. 24:27-30) and the judgment of the nations (Matt. 25:31-46; I Cor. 15:20-24).

The Day of the LORD will reverse the curse upon the world by bringing judgment to all of GOD's enemies. The world will be judged by fire (Is. 66:16), and all nations will be included in this judgment (Amos 1:3-2:3; Ezek. 25:1-17). When the LORD spoke of the judgment of the people living at His arrival (Matt. 25:31-45) He pictured humanity as sheep or goats who inherit either everlasting punishment or Eternal Life. This concept of separation is expressed also through the figures of reaping harvest (Matt. 13:38-43; Rev. 14:14-20) and sorting out the good and the bad catch from a fishing net (Matt. 13:47-50).

Another judgment is portrayed in Revelation 20:11-15, commonly called the "Great White Throne" Judgment. This judgment is called the second death (Rev. 20:14). Those who are judged will be thrown into the lake of fire if their names are not found in the Book of Life.

The judgments of GOD at the end of history are preceded by resurrections of the just (Luke 14:13-14; Rev. 20:6) and the unjust (John 5:29; Rev. 20:5). Two specific resurrections are mentioned in the Bible. These will be separated by an interval of 1,000 years (Dan. 12:2-3; Rev. 20:4-6).

The Redeemer. Because GOD elected that some people would be saved in the day of His judgment, a saving event became necessary. This event is broadly defined as the seed of the woman (Gen. 3:15), which began the long process of conflict through which GOD introduced the Savior into the world.

Eschatology shows how GOD's Redeemer will establish His kingdom upon a rebellious earth. The long process through which GOD selected a righteous group to serve Him on earth came to a climax in the person of Christ. He is indeed "GOD with us" (Matt. 1:23). This phrase from Isaiah 7:14 spoke of GOD's presence in Jesus in order to save (Is. 9:6-7), and to judge (Is. 7:17; 8:6-8).

Christ's first coming was to save (Mark 10:45); His second will be primarily to judge. But His return will also spell relief to His faithful Remnant. Eschatology shows that GOD's presence for the redeemed will be fully realized at Jesus' return, when He will dwell among all the redeemed in the new heavens and earth (Rev. 21:3).

The Cross. Above all, the cross is the decisive eschatological event. In it the curse that brought GOD's wrath was reversed. Ever since, GOD has been progressively accomplishing His judgment against the forces of wickedness in heaven and earth.

Psalm 110:1 is a key verse for understanding the redemptive side of eschatology. The King will reign until He defeats His enemies. As He returns to begin the final preparations for His reign, He will gather the Elect to Himself. The redeemed will be evaluated by the LORD (Rom. 14:10; I Cor. 3:14-15), and will receive their reward of eternal life The curse will be reversed, the Abrahamic covenant fulfilled, all earthly distinctions eliminated, and GOD's people will live in eternal fellowship with the Father and His Christ.

The point of eschatology throughout the Bible is to provide encouragement to believers in their witness for Jesus Christ (Matt. 24:14; I Cor. 15:58). It is not mentioned to encourage idle speculation or controversy. The reason GOD grants us a view of the future is to encourage us to witness for Christ and serve Him in the present.

Essenes - a religious community that existed in Palestine from about the middle of the second century B.C. until the Jewish war with Rome (A.D. 66-70). The Essenes were noted for their strict discipline and their isolation from others who did not observe their way of life.

Although the Bible never mentions the Essenes, they are described by several ancient historians. The Essenes are an important part of the background to the New Testament, showing the beliefs and practices of one Jewish religious group at the time of John the Baptist and Jesus. People have been especially interested in the Essenes since the discovery of the Dead Sea Scrolls at Qumran. The people who lived at Qumran probably were a group of Essenes.

Individual Essenes did not own any private property. Instead, they shared all their possessions with others in their community. They avoided any show of luxury and ate very simple meals. They wore simple clothes until they hung in shreds.

The Essenes were also known for their careful observance of the laws of Moses as they understood them. They were stricter about keeping the Sabbath than any other Jews, even the Pharisees. They were concerned about being ritually clean themselves and about eating food that was ritually pure. For this reason they had priests prepare their food.

Essenes lived together in all the towns of Palestine in the days of Jesus. They were famous for their hospitality. An Essene traveling from one place to another knew he would be looked after by other Essenes, although he had never met them. The Essenes were also known for taking care of the sick and elderly. They were interested in medicines; in fact, some people think that the name Essenes means "healers."

The Essenes would arise before sunrise for prayer. Then they would work until about midday, when they would bathe - to make sure they were ritually clean - before eating. Afterwards they would work again until the evening meal.

Anyone who wanted to become an Essene was required to hand over all he owned to the community. He would then be given the typical Essene white robe. Only after he had shown that he was trustworthy for a full year would he be allowed to use the community's special water for purification. And he had to prove that he was reliable for two more years before he could become a full member. Then, after promising to keep the Essene rules, he became a full member and was allowed to take part in the community meals. But if he should break the Essene rule, he would be expelled from the community.

The Essenes believed that the souls of men were immortal and would be rewarded or punished after death. They had a special interest in angels, and some were known for making accurate predictions about the future. They avoided taking part in the services of the Temple in Jerusalem. Instead, they worshiped GOD in their own communities.

Some of the Essenes' beliefs and practices are similar to parts of the New Testament. The ritual washings of the Essenes bring to mind the baptism preached and practiced by John the Baptist. But John baptized people only once, while the Essenes' washings took place every day. And Jesus told his followers not to use oaths, just as the Essenes avoided oaths.

The Essenes' practice of community of goods is also similar to what happened in the early church in Jerusalem (Acts 2:44-45). But again there is a difference. Christians sold their property of their own free will, while this was a requirement in the Essene community. Like the Essenes, the early Christians were soon known for their generous hospitality. A major difference was that the early Christians did not practice all the rules about the Sabbath and ritual purity that were so important to the Essenes. Above all Christians believed that Jesus was the Messiah and LORD; Essenes continued to wait for GOD's salvation.

Eternal Life -a person's new and redeemed existence in Jesus Christ which is granted by GOD as a gift to all believers. Eternal life refers to the quality or character of our new existence in Christ as well as the unending character of this life. The phrase, everlasting life, is found in the Old Testament only once (Dan. 12:2). But the idea of eternal life is implied by the prophets in their pictures of the glorious future promised to GOD's people.

The majority of references to eternal life in the New Testament are oriented to the future. The emphasis, however, is upon the blessed character of the life that will be enjoyed endlessly in the future. Jesus made it clear that eternal life comes only to those who make a total commitment to Him (Matt. 19:16-21; Luke 18:18-22). Paul's letters refer to eternal life relatively seldom, and again primarily with a future rather than a present orientation (Rom. 5:21; 6:22; Gal. 6:8).

The phrase, eternal life, appears most often in the Gospel of John and the Epistle of I John. John emphasizes eternal life as the present reality and the present possession of the Christian (John 3:36; 5:24; I John 5:13). John declares that the Christian believer has already begun to experience the blessings of the future even before their fullest expression: "And this is eternal life, that they may know You, the only true GOD, and Jesus Christ whom You have sent" (John 17:3).

Eunuch - a male servant of a royal household in Bible times. Such servants were often emasculated by castration as a precautionary measure, especially if they served among the wives in a ruler's harem (II Kings 9:32). The New Testament reported the conversion of a eunuch from Ethiopia under the ministry of Philip the evangelist (Acts 8:26-38).

Evangelist - a person authorized to proclaim the gospel of Christ. In a more narrow sense, the word refers to one of the gospel writers: Matthew, Mark, Luke, or John. Literally, however, the word means, "one who proclaims good tidings" (Eph. 4:11; II Tim. 4:5).

The evangelist was a gift of GOD to the early church (Eph. 4:11). These persons were not attached to any specific local church. They traveled over a wide geographical area, preaching to those to whom the Holy Spirit led them. The early disciples were also called evangelists (Acts 8:4) because they proclaimed the gospel.

All Christians today may continue the witness of the evangelists, Matthew, Mark, Luke, and John. As the evangelists spoke and wrote of Jesus, so may Christians bring His message to others.

Evil - a force that opposes GOD and His work of righteousness in the world (Rom. 7:8-19). The word is also used for any disturbance to the harmonious order of the universe, such as disease (Ps. 41:8). But the Bible makes it plain that even these so-called "physical evils" are the result of a far more serious moral and spiritual evil that began with the fall of Adam and Even in the Garden of Eden (Genesis 3).

The ultimate source of evil in the world is Satan, also called "the devil" (Luke 8:12) and "the wicked one" (Matt. 13:19). The Christian believer can rest assured that Jesus will triumph at the end of time, when Satan will be case into a lake of fire and brimstone and evil will be overcome (Rev. 20:10).

Evil also comes from the hearts of men (Mark 7:20-23). It does not come from GOD, "for GOD cannot be tempted by evil, nor does He Himself tempt anyone" (James 1:13).

Excommunication - the expulsion of a member from the church because of a serious doctrinal or moral lapse. The concept of the curse or the ban in the Old Testament is similar to excommunication. The curse signified divine judgment of sin (Num. 5:21; Jer. 29:18). It was considered GOD's agent in cleansing sin from the land (Deut. 27:11-26). To be under a curse meant to be excluded from society - thus removing a cancerous agent from the people (Lev. 20:17). When such a person refused to repent, he fell under the ban or curse (Mal. 4:6) and was no longer considered part of GOD's Covenant People (Lev. 27:28; Deut. 7:26).

The process of excommunication from the church was spelled out by Jesus (Matt. 18:14-18). The errant Christian should first be confronted about his behavior. If he refuses to heed the warnings, a representative of the church should return with witnesses. If that, too, is ineffective, the person should be brought before the church, which is to excommunicate him. "Let him be to you like a heathen or a tax collector" (Matt. 18:17). The apostle Paul often used the phrase "deliver to Satan" to speak of excommunication. This idea implies that GOD has removed His presence from the person's life and therefore Satan is free to afflict him (I Cor. 5:5; I Tim. 1:20).

Apparently there were degrees of excommunication. The idle Thessalonian Christians who refused to heed Paul's admonition were to be socially shunned (II Thess. 3:6). Then if they were still unrepentant, they were to be disassociated from the brethren (II Thess. 3:14-15). But in neither case were the offenders to be considered under an absolute ban (v.15).

Several purposes stood behind this extremely disciplinary tool. Primarily it was to protect the church from blatant evil in its midst (I Cor. 5:6). It also had a redemptive function - to force the member to realize the seriousness of his offense and to return to Christ (I Cor. 5:5). In this sense Paul admonished Timothy: "In humility correcting those who are in opposition, if GOD perhaps will grant them repentance, so that they may know the truth, and that they may come to their senses and escape the snare of the devil." (II Tim. 2:25-26).

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