evil in execution of his righteous judgment because of the repentance on the part of those concerned. (Jonah 3:10) Additionally, in having a warning given, Jehovah has undeservedly provided opportunities for the practicers of bad to change their course and thus to keep living.—Ezek. 33:11.
AVOIDANCE OF EVIL
Since Jehovah determines the standard of right and wrong, it behooves the individual to acquaint himself with that standard fully so as to be able to discern what course must be followed. (Heb. 5:14) The love of money is one of those evil or injurious things to be avoided. (1 Tim. 6:10) It is unwise to be anxious about material things, for, as Jesus said, “sufficient for each day is its own evil [ka·kiʹa],” that is, the evil of trouble or affliction. (Matt. 6:34) In putting on the new personality “hurtful desire” is included among the things to be eliminated. (Col. 3:5) As the Devil tempted Jesus with evil, so Christians find that evil thoughts crop up or are presented to them. But to avoid being drawn into sin when this happens, the Christian should follow Jesus’ example and dismiss such evil immediately. (Jas. 1:13-15; Matt. 4:1-11; Phil. 4:8) Although, because of human imperfection, a Christian finds himself in constant conflict with the fallen flesh, as did Paul, and may do the bad that he does not wish to practice, he must not give in to the flesh but must keep up the fight against it. (Rom. 7:21; 8:8) The danger of failing to live up to God’s righteous requirements is clearly seen in what Jesus foretold concerning the evil slave. The severest punishment is to be meted out to that slave for his failure to care for the responsibilities entrusted to him and for going even to the point of beating his fellow slaves.—Matt. 24:48-51.
CHRISTIAN SUFFERING OF EVIL
The Scriptures do not authorize the Christian to bring evil upon others, or to retaliate in kind. The Bible’s counsel is: “Return evil for evil to no one.” “Do not avenge yourselves . . . ‘Vengeance is mine; I will repay, says Jehovah.’” “Do not let yourself be conquered by the evil, but keep conquering the evil with the good.” (Rom. 12:17, 19, 21) Moreover, in giving relative subjection to the governments ruling over them, servants of God should never be found to be practicers of what is bad, for such governments, through their rulers who have a measure of God-given conscience to a lesser or greater degree, act against badness according to the law of the land and rightfully exercise their authority to punish wrongdoers. (Rom. 13:3, 4) For any misuse of their authority they will be accountable to the Supreme Judge. By suffering evil for righteousness’ sake the Christian shares in the privilege of having a part in the glorifying of God’s holy name.—1 Pet. 4:16.
(Eʹvil-me·roʹdach) [man of Marduk; also called Amel-Marduk].
The oldest son of the Babylonian king Nebuchadnezzar and his immediate successor to the throne in 580 B.C.E. Evil-merodach receives mention in the Bible for the kindness he extended, in the year of his becoming king, to Jehoiachin the king of Judah by releasing him from the house of detention in the thirty-seventh year of his exile in Babylon and granting him a position of favor above all the other kings who were in captivity in Babylon. (2 Ki. 25:27-30; Jer. 52:31-34) Josephus claims that Evil-merodach viewed Jehoiachin as one of his most intimate friends.
There is also archaeological testimony concerning Evil-merodach. For example, an inscription on a vase found near Susa reads: “Palace of Amil-Marduk, King of Babylon, son of Nebuchadnezzar, King of Babylon.” However, no historical annals of his reign have been found. On the basis of a statement by Berossus, quoted by Josephus, historians assign him a reign of two years. Josephus himself assigns him eighteen years. Supposedly slain as the result of a plot, Evil-merodach was replaced by Neriglissar (Nergal-sharezer), his brother-in-law. Reliable confirmation of these details is lacking.
[Heb., qan·naʼʹ (used only of God), jealous, demanding exclusive service; qin·ʼahʹ, zeal, jealousy, ardor].
Qan·naʼʹ is variously translated “jealous,” AV, AT, Ro, NW; “zealous,” Yg, La, and “exacting exclusive devotion,” NW. Qin·ʼahʹ is also rendered by the same English words. Doubtless the root idea of jealousy is warmth, heat. It is based on the feeling of a husband’s exclusive right to his wife. When this word is used of God it has reference to his not tolerating any rivalry, the worship of any other gods. He will not transfer to another the honor due to himself. (Isa. 42:8) To depart from exclusive devotion to him would incur the heat of his zealous anger. (Ex. 20:5; Deut. 4:24; 5:9; 6:15) Israel was considered as being married to Jehovah. As a husband, Jehovah claimed exclusive devotion, loyalty, fidelity from Israel. He would be zealous, full of ardor in her behalf, in her defense. (Ezek. 36:5) Conversely, disobedience, going after other gods, would be adultery, thereby meriting Jehovah’s righteous anger and his jealousy for his own name.—Deut. 32:16, 21; Ezek. 16:38, 42.
The word “exclusive” is from the Latin ex, “out,” plus claudere, “to shut.” Devotion means strong attachment and ardent love. Exclusive devotion, therefore, means keeping others out or excluded from God’s position in our hearts and actions. Everyone and everything else stays outside this exclusive, most honored position that only he can hold.
JEHOVAH GOD TOLERATES NO RIVALRY
Exclusive devotion is demanded by Jehovah in the second of the “Ten Words” or ten commandments written by the finger of God: “I am Jehovah your God . . . You must never have any other gods against my face [or, any other gods in defiance of me]. . . . because I Jehovah your God am a God exacting exclusive devotion.” (Deut. 5:6-9) On Exodus 34:14 the French Abbé Drioux Version, 1884, says: “God wants to be loved uniquely,” that is, in a class by himself, singularly. Jesus supported this view when he spoke to a Jew who tried to test him. (Matt. 22:37) Jehovah was both God and King of Israel, Head of religion and of State. Therefore, for an Israelite to break the first and second commandments by serving other gods meant that he was committing lese majesty or treason, the highest of crimes and meriting the heaviest punishment. On one occasion Israel was engaging in the worship of a false god along with immorality and, because of Jehovah’s full insistence on exclusive devotion, was about to be exterminated, but was saved by swift action on the part of Phinehas, Aaron’s grandson, in “tolerating no rivalry” toward Jehovah.—Num. 25:11.
Jehovah’s purpose in restoring his people after the Babylonian exile was for his name’s sake. (Ezek. 39:25-28) At Exodus 34:14, Fenton’s translation reads: “The EVER-LIVING is jealous of HIS NAME.” Since he is jealous of his name or exclusively devoted to it, he did not tolerate any rivalry by the name of any other god among his people.
MASTER AND SLAVE RELATIONSHIP
Exclusive devotion also suggests the relation between master and slave. Jehovah as Creator is Owner and Master. He is God by reason of his creatorship, for it is his right to receive exclusive devotion from his created subjects and they must do his will. The right-minded person, on learning about Jehovah and appreciating his relationship toward God, will voluntarily render exclusive devotion from the heart, which is what Jehovah desires. Mere formal devotion or worship he hates. (Matt. 15:8, 9) This relationship and the freewill devotion that Jehovah desires were illustrated in the Mosaic law. A Hebrew slave was let go free in his seventh year of servitude. “But if the