What do you know about Santa Claus?

Question: "What should parents tell their children about Santa Claus?"
Answer: Although Santa Claus is a mythical figure, his creation is based in part on a great Christian man named Saint Nicholas of Myra, who lived in the 4th century. Nicholas was born to Christian parents who left him an inheritance when they died, which he distributed to the poor. He became a priest at a young age and was well-known for his compassion and generosity. He had a reputation for giving gifts anonymously, and he would throw bags of money into people's homes (and sometimes down their chimneys) under the cover of night to avoid being spotted.
Nicholas passed away on December 6 sometime around the 340s or 350s AD, and the day of his death became an annual feast in which children would put out food for Nicholas and straw for his donkey. It was said that the saint would come down from heaven during the night and replace the offerings with toys and treats—but only for the good boys and girls. There are many different versions of the legend of Saint Nicholas, but all are the inspiration for the jolly, red-suited gift-giver that we now know as Santa Claus.
Many Christian parents are torn as to whether or not they should play the "Santa game" with their children. On one hand, he makes Christmas fun and magical, leaving wonderful holiday memories for years to come. On the other hand, the focus of Christmas should be on Jesus Christ and how much He has already given us. So, is the story of Santa Claus an innocent addition to Christmas festivities, or is he a subject that should be avoided?
Parents need to use their own judgment in deciding whether or not to include Santa during the holidays, but here are some things to consider: Children who believe that the gifts they receive Christmas morning are from a magical man with unending resources are less likely to appreciate what they have been given, and the sacrifices their parents make in providing them. Greed and materialism can overshadow the holiday season, which is meant to be about giving, loving, and worshiping God. Children whose parents are on a tight budget may feel that they have been overlooked by Santa, or even worse, deemed one of the "bad" boys or girls.
An even more troubling aspect of telling our children that Santa comes down the chimney each year to leave their gifts is that it is, obviously, a lie. We live in a society that believes that lying for the "right" reason is acceptable. As long as it doesn't hurt anyone, it is not a problem. This is contrary to what the Bible tells us. "For the Scriptures say, 'If you want to live a happy life and good days, keep your tongue from speaking evil, and keep your lips from telling lies'" (1 Peter 3:10, NLT ). Of course, telling our children that Santa is real is not a malicious deception, but it is, nevertheless, a lie.
Although it is probably not typical, some children honestly feel deceived and betrayed by their parents when they find out that Santa is not real. Children trust their parents to tell them the truth, and it is our responsibility not to break this trust. If we do, they will not believe more important things we tell them, such as the truth about Christ, whom they also cannot physically see.
This doesn’t mean we must leave Santa completely out of Christmas. Children can still play the "Santa game" even if they know it is all pretend. They can make lists, sit on his lap at the mall, and leave out cookies and milk on Christmas Eve. This will not rob them of their joy of the season, and gives parents the opportunity to tell their children about the godly qualities of the real Saint Nicholas, who dedicated his life to serving others and made himself into a living example of Jesus Christ.

Do christmas traditions have pagan origins?

Answer: There is no doubt that some of what we now refer to as Christmas traditions can be traced back, in some form, to pagan cultures and celebrations. The ringing of bells, for example, is generally thought to have had its origin in the early pagan winter celebration of ringing of bells to drive out evil spirits. In later centuries, bells were rung on Christmas Eve to welcome in the spirit of Christmas with joyful noise (Psalm 95:1 ). When Christians enjoy the beauty of a glorious bell choir ringing Christmas carols, we are reminded of the coming of Jesus into the world, not the driving out of evil spirits.
Similarly, there was an early pagan tradition of lighting candles to drive away the forces of cold and darkness. However, is it likely that our hearts are drawn to those early pagans rather than rejoicing in our Savior, the Light of the World (John 1:4-9 ) as we light candles? Of course not. Nor is it likely that when I give gifts to my loved ones at Christmas, the gifts will have less significance to either of us because some Druid somewhere in time offered a gift to his goat as part of some pagan ritual. No, we remember, as we should, the gifts given to the Christ-child by the Magi (Matthew 2:11 ). Jesus was the greatest gift ever given, and therefore His birth is worthy of celebration.
So obscure are the beginnings of many Christmas traditions that reference books and internet sites contradict one another on the details. Some of our most popular and beloved Christmas symbols are entirely Christian, and were never part of any pagan religion anywhere. At the same time, some Christmas traditions undoubtedly do have their origins in the pagan past. What is important is not the origins of traditions, but their significance to us today as believers in the Son of God. December 25 was not mentioned in the biblical narrative as the day Jesus was born, and, as such, we cannot be dogmatic about it one way or the other. But even if the date is completely wrong, there is still the opportunity for thousands of people who wouldn’t go to church any other time of the year to go on Christmas day and hear the gospel of Christ.
If you are fully convinced that you cannot, in good conscience, observe a particular Christmas tradition, do not observe it. If you are fully convinced that a particular tradition is too steeped in paganism to honor God in any way, by all means forsake that tradition. At the same time, if you are fully convinced that you can honor and worship God through a particular tradition, honor and worship God (Romans 14:5 )! For Christians, Christmas traditions can be an important part of the celebration of the birth of our Savior, and they remind us of that momentous event that changed the world forever. More importantly, they bring to mind the miracle of new birth He created in us when He came into our hearts, saved us from our sins, and made us children of God by the shedding of His blood on the Cross (Colossians 1:20 ). It is this amazing truth that enables us to say with the angels, “Glory to God in the highest and on earth peace, good will toward men” (Luke 2:14 ).

Xmas or Christmas?

Question: "Is it wrong to say 'Xmas' instead of 'Christmas'?"
Answer: There are many who view the word Xmas as part of an overall “ war on Christmas .” They view it as a blatant attempt to take Christ out of Christmas. While it is undeniable that some use
Xmas in that manner, the actual origin of the word Xmas has nothing to do with taking Christ out of Christmas.
In Greek, the original language of the New Testament, the word for “Christ” is
Χριστός, which begins with the Greek letter that is essentially the same letter as the English letter X . So, originally,
Xmas was simply an abbreviation of
Christmas . No grand conspiracy to take Christ out of Christmas. Just an abbreviation.
But there is no denying that there is a trend to, in a sense, take Christ out of Christmas. In pursuit of tolerance, inclusiveness, and political correctness, some are attempting to obscure the Christian origins of Christmas—as if our society’s materialism has not already obscured the meaning of Christmas. Whether they refer to it as “Xmas” or “the winter holidays” or something else, some will not be satisfied until the celebration is entirely secularized. In response to this, rather than getting angry or complaining about the use of
Xmas, we should be sharing the love of Christ through word and deed.

SHOULD JERUSALEM BE THE CAPITAL OF ISRAEL?

Question: "Should Jerusalem be the capital of modern-day Israel?"

Answer: Jerusalem figures prominently in both biblical history and biblical prophecy, and it is currently the focus of much controversy and political wrangling. As of December 6, 2017, the United States has recognized Jerusalem as the official capital of Israel, acknowledging the facts of history but rankling the Muslim world. All politics aside, the declaration that Jerusalem is the legitimate capital of Israel is biblically and historically accurate.

King David first chose Jerusalem as Israel’s capital 1,000 years before Christ. The city was destroyed in AD 70, but, after World War II, on May 14, 1948, Israel once again became an independent state. The U.S. quickly recognized Israel’s restored status as a national homeland for the Jewish people. Then on December 5, 1949, Israel declared Jerusalem to be its capital again. Unfortunately, other nations have been slow in facing the reality of Israel’s independence and its right to choose its own capital.

In 1995, the United States Congress passed the Jerusalem Embassy Act, which required the U.S. embassy be moved from Tel Aviv to Jerusalem. However, for twenty-two years, implementation of that law was delayed on the grounds of “national security.” Now, finally, the U.S. has officially recognized the obvious—Jerusalem is the capital of Israel. This recognition accords with thousands of years of history and the wishes of Israel itself.

Of course, some are opposed to recognizing Jerusalem as the Israeli capital. Muslims in general and Palestinians in particular (and Muslim terrorist organizations) are offended by the thought of Jerusalem being made the legitimate capital of Israel. This is due in large part to the place the Temple Mount holds as the third holiest Islamic site. According to the Qur’an (Surah 17:1), Muhammad made a miraculous night journey from Mecca to Jerusalem in AD 621. There he led worship at “the farthest mosque,” was lifted to heaven, and returned to earth to carry on his teachings. The Dome of the Rock, built in AD 692, marks the place where Muhammad supposedly ascended to heaven. Today the Temple Mount is under the control of the Jerusalem Islamic Waqf, a trust established in 1187 to manage the Islamic structures in Jerusalem. Under their current rules, access to the holy sites is prohibited to all non-Muslims.

It is important to realize a couple things: first, the Israeli government recognizes the rights of Muslims to worship on the Temple Mount, and it works to protect them there. Second, the Qur'an upholds the rights of the Jews to the Promised Land, which includes Jerusalem: “And thereafter Allah said to the children of Israel, ‘Dwell securely in the Promised Land’” (Sura 17:104; see also Sura 2:122; Sura 45:17; and Sura 57:26).

Normally, every country designates its own capital, and then nations with diplomatic relations with that country build an embassy in that city. For instance, when Brazil moved its capital from Rio de Janeiro to Brasilia in 1961, all the foreign embassies moved as well. The only country in the world whose capital has not been honored this way is Israel. All of Israel’s government buildings, as well as the residences of the President and Prime Minister, are there. Yet not a single foreign embassy is in Jerusalem. We believe that Israel should be afforded the same right as every other country to choose its own capital.

The rebirth of Israel in 1948 was a vital step in the fulfillment of biblical prophecy. The dry bones began coming back together (Ezekiel 37). The recognition of Jerusalem as Israel’s true and historic capital is another giant step. The stage is being set for the rest of prophetic scriptures to be fulfilled. We may not know all the implications of current events on the prophetic timeline, but one thing we can say for sure is that Jerusalem is a special city. It is the only city in the world where God has put His Name: “In Jerusalem, which I have chosen out of all the tribes of Israel, I will put my Name forever” (2 Kings 21:7).

What is the worst sin?

Answer: As far as it compares to the
holiness of God , all sin is the same. Every sin, from anger to murder, from white lies to adultery, will lead to eternal condemnation (James 4:17 ; Romans 6:23 ). All sin, no matter how “small,” goes against the nature and will of an infinite and eternal God and is therefore deserving of an infinite and eternal punishment (Isaiah 13:11 ). In this sense, there is no “worst” sin.
Not only does God hate sin because it goes against His will for us, but also because sin separates us from God (Isaiah 59:2 ; Jeremiah 5:25 ). God does not want us to be separated from Him. Thankfully, He has provided a way to “cleanse us from all unrighteousness” (1 John 1:8–10 ) through His Son, Jesus Christ (John 3:17 ). First Timothy 2:4 says that our Heavenly Father “desires all men to be saved and to come to the knowledge of the truth.” Your sin does not have to equal your condemnation—no matter how terrible you feel it is (see Romans 8:1 ).
Just as there is no sin too small to be worthy of punishment, there is no sin too “big” that God cannot forgive it. When a repentant prostitute came to Jesus, she found grace; Jesus then said to the onlookers, “I tell you, her sins—and they are many—have been forgiven” (Luke 7:47, NLT ). Jesus died to pay the penalty for sin (John 3:16 ; 1 John 2:2 ). Second Corinthians 5:21 tells us that “God made [Jesus] who had no sin to be sin for us, so that in him we might become the righteousness of God.” For the believer, there is no sin Jesus’s sacrifice does not cover; there is no sin God cannot forgive, even if we consider it the “worst” (see 1 Timothy 1:15 ).
It is true that some sins will have bigger earthly consequences than others. Murder, for example, is going to have a much worse effect than harboring private hate. A chronic liar in a position of authority will have a wider negative effect than the child who fibs to his mother about stealing cookies before dinner. Sin is sin, but it can have different degrees of severity, and some sins call for worse penalties than others in this world.
As believers, we should hate sin as much as God does. We are “sons of the light and sons of the day. We do not belong to the night or to the darkness” (1 Thessalonians 5:5 ). God has set us apart as “a holy nation, a people belonging to God” (1 Peter 2:9 ). Holiness is not earned; rather, it is given by the Holy Spirit as He sanctifies us (2 Thessalonians 2:13 ; 1 Peter 1:15–16 ). Christians will still sin, but God promises to help us in the fight for righteousness (1 Corinthians 1:8 ).
Do not fall into the trap of comparing sins, judging others for “worse” sins than yours, or using the seeming triviality of one sin versus another as an excuse to do it. Your first concern should be your own sin—not the sin of those around you (Matthew 7:4–5 ). God’s standard is not how well you measure up to other people but how you measure up to Christ.
Each person’s sin is a reflection of what is in his heart (Matthew 12:34 ) and emerges through his thoughts, words, and actions. God judges all these aspects of our lives and will justly yet lovingly discipline His children when they sin (Proverbs 3:11–12 ; Hebrews 12:5–11 ). God’s discipline can take varying forms, depending on each person’s situation, to bring about repentance and renewal of fellowship with God. In the end, a believer who sins then experiences discipline will come out with a stronger faith, a renewed relationship with God, the wisdom of experience, and patience (James 1:2–4).
Is there a “worst” sin? Earthly consequences for various sins vary, but heaven’s perspective is different. First Corinthians 6:9–10 lists several sins that will keep a person from inheriting the kingdom of God . On that list are some sins that people like to rank as “worse” than others, yet Paul treats them all as equally damning. The same is true in Revelation 21:8 , a list of sins that doom people to the lake of fire—lying is placed next to witchcraft and idolatry. All sin is equally bad in God’s eyes; the standard is the glorious perfection of His Son, and we all fall short of that (Romans 3:23 ). We need the righteousness of Christ, and, praise Him, that’s what He gives us when we believe (Romans 3:26 ; 4:5 ). In the final analysis, we might say that the “worst” sin is unbelief. To reject the Savior is to accept the penalty for one’s own sin. But no sin will condemn a born-again believer in Jesus Christ, because the penalty has already been paid (1 Peter 2:24 ).

Who were the Arameans?

Answer: Aram was the Hebrew designation for the nation of Syria, so the Arameans mentioned in the Bible are Syrians. In fact, some translations such as the ESV and KJV, when translating the Hebrew word for “Aramean,” substitute the word Syrian instead (see
2 Kings 7:6 ). The Arameans lived on an elevated tableland, and the topography is reflected in the fact that the word
Aram comes from a root meaning “heights.” Aram Naharaim in Genesis 24:10 means “highland of the two rivers.”
The borders of Aram encompassed a broad region immediately to the northeast of Israel, extending to the Euphrates River and including Mesopotamia. Among the major cities inhabited by ancient Arameans were Damascus (Genesis 14:15 ) and Hamath (Numbers 13:21 ). Much later, Syrian Antioch was built and is mentioned in the New Testament (Acts 11:19 ; 13:1 ). The various kingdoms comprising ancient Aram gradually unified under Damascus, which grew to be the most dominant of the Aramean kingdoms.
When Abraham sought a wife for his son Isaac, he sent a servant to the land of Aram to find Rebekah (Genesis 24:10 ;
25:20 ). Laban, Jacob’s father-in-law, is called an Aramean in Genesis 31:10 . Jacob himself is called “a wandering Aramean” in Deuteronomy 26:5 , since both his mother and his grandfather were from Mesopotamia and therefore considered Arameans by the Hebrews.
During the reign of King David, the Arameans of Damascus came to the help of another group of Syrians. David defeated them, and the Arameans were forced to pay tribute (2 Samuel 8:5–6 ). Later, the Arameans joined forces with the Ammonites in war against Israel (2 Samuel 10 ). The Israelites defeated Aram again and kept them in subjugation. This arrangement lasted through the reign of King Solomon (1 Kings 4:21 ).
After the time of Solomon, the Arameans were a perennial thorn in Israel’s side. They fought Israel during King Ahab’s time, and Israel won (1 Kings 20 ). In another battle, however, they killed Ahab (2 Chronicles 18:34 ). They raided Israel (2 Kings 6:8 ) and later laid siege to the capital, Samaria (verse 24). Elisha predicted the atrocities that the Arameans would commit (2 Kings 8:12 ). The Arameans fought King Joram of Israel and wounded him (2 Kings 8:28 ). And they fought King Joash of Judah and wounded him (2 Chronicles 24:23–25). The eventual fall of Jerusalem at the hands of Babylon was aided by the Arameans (2 Kings 24:2 ).
In a wonderful demonstration of God’s grace and power, Elisha healed Naaman the Syrian of leprosy (2 Kings 5 ). Naaman, the commander of the army of the king of Aram, was an enemy of Israel, but he humbled himself enough to seek the Lord’s help. Naaman discovered that God is merciful to all those who call upon Him—even Arameans—and that discovery drastically changed Naaman’s worldview: “Now I know that there is no God in all the world except in Israel” (2 Kings 5:15 ).

Is it appropriate for a woman to propose to a man?

Question: "Is it appropriate for a woman to propose to a man?"
Answer: Marriage arrangements vary across time and cultures. The Western tradition of man on bended knee proposing marriage to his unsuspecting darling is a relatively new practice. In past times, and in many cultures today,
marriages were arranged by the parents of the bride and groom. Although the idea of a woman proposing to a man is slowly gaining acceptance, it is still considered the norm for the man to initiate a marriage proposal. But simply because a practice is traditional doesn’t mean it is right. So, according to the Bible, is it ever appropriate for a woman to propose marriage to her sweetheart?
Although there is no Bible verse that speaks definitively to this issue, the concept of the man taking the initiative to propose actually does have some foundation in Scripture. God created the man first and then created the woman from the man’s rib. Genesis 2:22 says, “Then the Lord God made a woman from the rib he had taken out of the man, and he brought her to the man.” Paul echoes this order of creation in 1 Corinthians 11:8–9 when he says, “For man did not come from woman, but woman from man; neither was man created for woman, but woman for man.” He goes on to explain that this order is part of God’s design in leadership, not based upon cultural mores but God’s intention. There are no instances in the Bible where a woman proposes to a man. Marriages were arranged through the families of each, and so the idea of a woman proposing was never considered.
Since God created men to lead, both in church and at home, then it seems natural that his leadership would begin with proposing marriage to the woman of his choice (1 Corinthians 11:3 ). She is, of course, free to decline his offer; however, it may not be wise to extend her freedom to proposing marriage. A woman’s proposal may set an unhealthy precedent for the resulting marriage. A common complaint by Christian women in marriage counseling is that their husbands won’t lead spiritually. If the man will not even take the initiative to propose marriage, a woman could be setting herself up for a lifetime of disappointment at his lack of leadership.
The biblical parallel of Christ as bridegroom also lends some wisdom to this issue. Throughout Scripture, Jesus is compared to a bridegroom who loves
His bride , the church, and is preparing to return and carry her away to the wedding feast (2 Corinthians 11:2 ;
Ephesians 5:25–27 ). Jesus, as our model groom, is the aggressor in every aspect of His relationship with us. It is He who came to earth to redeem us while we were far from Him (Romans 5:8 ). And it is the initiative of the Father that draws us and supplies the faith we need to respond (John 6:44 ; Ephesians 2:8–9 ). Due to this spiritual precedent, it seems clear that God’s design was for the man to bear the responsibility of pursuing the woman he loves until he proposes marriage.
But not all relationships follow the same pattern. Every romance is different, and therefore the particulars of a couple’s engagement will be unique to that couple. Some of the healthiest marriages were mutually decided as the couple spent a significant amount of time getting to know each other. As they served the Lord together, they came to see the benefit of a lifelong commitment. They began to discuss the “what if’s” of a life together, and, when the time was right, the man proposed with a ring to signify his commitment. The proposal wasn’t a surprise, but neither did she take the lead in the matter. They had already decided to move forward, and the actual proposal was a confirmation of that mutual decision.
In modern culture, the boy/girl dance of romantic commitment has been hijacked by rampant immorality and living together without marriage. This dynamic throws everything else out of sync by introducing tensions, emotions, fears, and guilt that was never to be part of an engagement. Even the concept of an
engaged couple has come to include a couple living together, presumably planning to marry at some undetermined future date. It is often the woman who secretly regrets this lack of commitment and begins to pressure her bed-mate to marry her. Sometimes there are already children involved, which was never God’s intent when He created marriage (Genesis 2:24 ; Mark 10:7 ).
It would appear from the biblical patterns that it is God’s intention that a man take the initiative in proposing, leading, serving, and providing for the woman he chooses. For an impatient bride-to-be to circumvent that pattern could result in a marriage that is out of balance and one in which both spouses come to resent this backward dynamic. It may be wise for all women desiring to marry to keep this thought as a guide: If he won’t propose, he won’t lead in other ways. I don’t want to pledge my life to a man who won’t even honor me by asking.

Lucid dreaming... What is it?

Answer: A lucid dream is a dream in which the sleeper is aware that she or he is dreaming. When the dreamer is lucid, he/she can actively participate in and often manipulate the imaginary experiences in the dream environment. The term “lucid dreaming” was coined by Frederik van Eeden (1860–1932), a Dutch psychiatrist. Since that time, several books and articles have been written on the subject. Research and analysis of the causes of lucid dreams is ongoing and often strays into the area of parapsychology. Some researchers have identified a similarity between lucid dreaming, near-death experiences, transcendental meditation, out-of-body experiences, and other occult and New Age practices. God’s Word forbids these practices (Leviticus 20:27 ; Deuteronomy 18:10-12 ).
There is certainly nothing wrong with dreaming, and everyone dreams at one time or another. Some people can remember every detail of their dreams, while some remember nothing, causing them to conclude that they don’t dream at all, which is unlikely. Dreams are little more than the continued functioning of the mind during sleep, sometimes rehearsing recent thoughts and events, and sometimes creating scenarios based on fears, hopes or desires. As such, dreams are a perfectly normal function of the brain.
Although dreams are mentioned frequently in the Bible—God can and has used dreams to speak to people—lucid dreaming as such is never addressed. Lucid dreaming simply means being able to control your dreams. There is nothing essentially wrong with this. But if lucid dreaming becomes too much of a focus or an obsession, it should be avoided. For Christians, being fascinated by the concept of lucid dreaming is of little or no spiritual value and might possibly lead to an unhealthy interest in other extra-sensory phenomena. While many things are permissible for Christians, not all things are beneficial (1 Corinthians 6:12 ). A Christian should prayerfully examine why he/she wants to experience lucid dreaming. If the motives are pure and include an understanding of the unreliable nature of dreams, it is probably nothing more than a harmless curiosity. It if becomes more than that or involves even the smallest hint of New Age or occult practices, it should be avoided.

How is sorrow better than laughter

Answer: Ecclesiastes 7:3 says, “Sorrow is better than laughter, / for by sadness of face the heart is made glad” (ESV). There are many puzzling statements in the book of Ecclesiastes, and this is one of them. What does it mean that “sorrow is better than laughter”? Most people would much rather laugh than cry.
The second half of the verse states why sorrow is better than laughter: “By sadness of face the heart is made glad.” Sorrow can have a positive spiritual impact on the heart and soul of man. Through sorrow we can consider the seriousness of life, evaluate our situation, and make changes to improve our lives.
Sorrow is better than laughter in that it provides a different perspective. Laughter is a wonderful tool God has designed to help us express delight and enjoy life. However, life is not all delight and joy. In laughter we rarely consider the difficult areas of our lives and how to improve. It is during difficult times of struggle—sorrowful times—that we are often forced to make adjustments. Further, we tend to look more seriously to God in times of need, relying on His strength in our weakness.
The context of Ecclesiastes 7:3 provides further insight: “It is better to go to a house of mourning / than to go to a house of feasting, / for death is the destiny of everyone; / the living should take this to heart” (Ecclesiastes 7:2). Few people would claim a funeral is better than a party, yet Solomon claims this is the case. Why? He explains that the “house of mourning” causes the living to consider their ways. More people come to faith in Christ at funerals than at bacchanals.
In the same way, sorrow is better than laughter because it causes us to reflect on our lives and make personal improvements. Those who constantly seek comedy or fun to escape from problems may be working to avoid a serious look at areas in life that need to be addressed. Laughing through life can be a means to avoid appropriate change.
However, those who endure times of sorrow and contemplate ways to change can truly find sorrow is better than laughter. The actual sorrow is not enjoyable, but it can lead to a new way of life or a new perspective that improves life more than laughter ever could.
Sorrow can point an open learner toward greater wisdom. Ecclesiastes 7:19 says, “Wisdom makes one wise person more powerful / than ten rulers in a city.” While laughter can offer many positives, it does not have the same impact as sorrow to cause a person to consider life and grow in wisdom. Sorrow can therefore be better than laughter. The eternal benefits are greater. Sorrow, though painful, leads to reflective thinking, wisdom, and changed actions that improve one’s life and the lives of others.
Rec

Is 'eat, drink and be merry' a biblical concept?

Question: "Is ‘eat, drink, and be merry’ a biblical concept?"
Answer: The phrase eat, drink, and be merry or eat, drink, and be merry for tomorrow we die has been used for centuries throughout literature. Usually this phrase is understood as “enjoy life as much as possible because we won’t live forever.” While the phrase’s wording is an amalgamation of several verses in the Bible (including Isaiah 22:13, Ecclesiastes 8:15, 1 Corinthians 15:32, and Luke 12:19), the underlying principle is quite opposite from biblical teaching.
In Isaiah 22, the prophet warns the people of Jerusalem that their hypocritical nature will be their downfall. When the Lord had called for weeping and mourning over impending invasion, instead the people said flippantly, “Let us eat and drink . . . for tomorrow we die” (verse 13). God’s response to their disobedience was to proclaim, “Till your dying day this sin will not be atoned for” (verse 14).
Some suppose that Ecclesiastes 8 supports the concept of “eat, drink, and be merry.” Verse 15 says, “I commend the enjoyment of life, because there is nothing better for a person under the sun than to eat and drink and be glad.” Is Solomon, the author, advocating a hedonistic lifestyle here? No, it’s important to keep the verse in context. Just a few sentences earlier, Solomon had promoted righteousness and warned against wickedness: “I know that it will go better with those who fear God, who are reverent before him. Yet because the wicked do not fear God, it will not go well with them” (verses 12–13). So, reverence of God is better than pursuing sin. Then, in verse 14, Solomon notices that in this world the righteous are often mistreated and punished as if they were wicked. This is a “vanity” (ESV), and Solomon’s response is basically to say, “We should be thankful for our lot in life, whatever it is. We should eat our food, drink our wine, and be happy.” In no way does this verse promote gluttony, drunkenness, or the party life. Rather, Solomon is advocating the same principle Paul lays down in 1 Timothy 6:8: “If we have food and clothing, we will be content with that.”
Jesus shares the parable of the rich fool in Luke 12:13–21, wherein a successful man has more crops than he knows what to do with. The man decides to tear down his barns and build larger ones, telling himself, “Soul, you have ample goods laid up for many years; relax, eat, drink, be merry” (verse 19, ESV). The rich fool seems to be quoting Ecclesiastes 8:15, but he twists it into a cover for his recklessly blithe attitude. God disapproves of the rich man’s shortsightedness, and the man dies that very night, leaving all his riches behind. Jesus explains that the one who lays up treasure for himself is not rich in God’s eyes (verse 20–21; also see Matthew 6:19–21.)
In 1 Corinthians 15, the apostle Paul addresses those who do not believe in the resurrection of the dead when Christ returns (verse 12). Paul rebukes them, since, if there is no life after death, they may as well live according to “Let us eat and drink, for tomorrow we die” (verse 32). At its root, the philosophy of “eat, drink, and be merry” is an expression of hopelessness. If this world is all there is, “we are of all people most to be pitied” (verse 19). Paul has harsh words for those who deny the raising of the dead: “Wake up from your drunken stupor, as is right, and do not go on sinning. For some have no knowledge of God. I say this to your shame” (verse 34, ESV).
To “eat, drink, and be merry for tomorrow we die”—to live life for pleasure’s sake alone—goes against the biblical mindset to “count yourselves
dead to sin but alive to God in Christ Jesus” (Romans 6:11). The Lord has called believers to live a holy life (1 Peter 1:16), but we cannot be holy without His help and guidance from the Holy Spirit. A godly life requires a choice to follow God’s will and leave our old, pleasure-seeking ways behind (Romans 12:1–2).
The concept of enjoying earthly life as much as possible because there’s nothing after death is unbiblical. The Bible is clear that there is an eternal spiritual existence after corporeal death, and that existence includes judgment for all (Hebrews 9:27). Those who have been made righteous by faith in Christ will experience eternal life in heaven, but those who reject Christ as Savior will be sent to eternal punishment in hell (Matthew 25:46).
While it may be unbiblical to live for pleasure, living a life of joy for the Lord is certainly biblical. Jesus teaches that abiding in Him and obeying Him will bring us joy in life: “As the Father has loved me, so have I loved you. Now remain in my love. If you keep my commands, you will remain in my love, just as I have kept my Father’s commands and remain in his love. I have told you this so that my joy may be in you and that your joy may be complete” (John 15:9–11).

What the Bible means by not to judge others

Answer: Jesus’ command not to judge others could be the most widely quoted of His sayings, even though it is almost invariably quoted in complete disregard of its context. Here is Jesus’ statement: “Do not judge, or you too will be judged” (Matthew 7:1). Many people use this verse in an attempt to silence their critics, interpreting Jesus’ meaning as “You don’t have the right tell me I’m wrong.” Taken in isolation, Jesus’ command “Do not judge” does indeed seem to preclude all negative assessments. However, there is much more to the passage than those three words.

The Bible’s command that we not judge others does not mean we cannot show discernment. Immediately after Jesus says, “Do not judge,” He says, “Do not give dogs what is sacred; do not throw your pearls to pigs” (Matthew 7:6). A little later in the same sermon, He says, “Watch out for false prophets. . . . By their fruit you will recognize them” (verses 15–16). How are we to discern who are the “dogs” and “pigs” and “false prophets” unless we have the ability to make a judgment call on doctrines and deeds? Jesus is giving us permission to tell right from wrong.

Also, the Bible’s command that we not judge others does not mean all actions are equally moral or that truth is relative. The Bible clearly teaches that truth is objective, eternal, and inseparable from God’s character. Anything that contradicts the truth is a lie—but, of course, to call something a “lie” is to pass judgment. To call adultery or murder a sin is to likewise to pass judgment —but it’s also to agree with God. When Jesus said not to judge others, He did not mean that no one can identify sin for what it is, based on God’s definition of sin.

And the Bible’s command that we not judge others does not mean there should be no mechanism for dealing with sin. The Bible has a whole book entitled Judges. The judges in the Old Testament were raised up by God Himself (Judges 2:18). The modern judicial system, including its judges, is a necessary part of society. In saying, “Do not judge,” Jesus was not saying, “Anything goes.”

Elsewhere, Jesus gives a direct command to judge: “Stop judging by mere appearances, but instead judge correctly” (John 7:24). Here we have a clue as to the right type of judgment versus the wrong type. Taking this verse and some others, we can put together a description of the sinful type of judgment:

Superficial judgment is wrong. Passing judgment on someone based solely on appearances is sinful (John 7:24). It is foolish to jump to conclusions before investigating the facts (Proverbs 18:13). Simon the Pharisee passed judgment on a woman based on her appearance and reputation, but he could not see that the woman had been forgiven; Simon thus drew Jesus’ rebuke for his unrighteous judgment (Luke 7:36–50).

Hypocritical judgment is wrong. Jesus’ command not to judge others in Matthew 7:1 is preceded by comparisons to hypocrites (Matthew 6:2, 5, 16) and followed by a warning against hypocrisy (Matthew 7:3–5). When we point out the sin of others while we ourselves commit the same sin, we condemn ourselves (Romans 2:1).

Harsh, unforgiving judgment is wrong. We are “always to be gentle toward everyone” (Titus 3:2). It is the merciful who will be shown mercy (Matthew 5:7), and, as Jesus warned, “In the same way you judge others, you will be judged, and with the measure you use, it will be measured to you” (Matthew 7:2).

Self-righteous judgment is wrong. We are called to humility, and “God opposes the proud” (James 4:6). The Pharisee in Jesus’ parable of the Pharisee and the tax collector was confident in his own righteousness and from that proud position judged the publican; however, God sees the heart and refused to forgive the Pharisee’s sin (Luke 18:9–14).

Untrue judgment is wrong. The Bible clearly forbids bearing false witness (Proverbs 19:5). “Slander no one” (Titus 3:2).

Christians are often accused of “judging” or intolerance when they speak out against sin. But opposing sin is not wrong. Holding aloft the standard of righteousness naturally defines unrighteousness and draws the slings and arrows of those who choose sin over godliness. John the Baptist incurred the ire of Herodias when he spoke out against her adultery with Herod (Mark 6:18–19). She eventually silenced John, but she could not silence the truth (Isaiah 40:8).

Believers are warned against judging others unfairly or unrighteously, but Jesus commends “right judgment” (John 7:24, ESV). We are to be discerning (Colossians 1:9; 1 Thessalonians 5:21). We are to preach the whole counsel of God, including the Bible’s teaching on sin (Acts 20:27; 2 Timothy 4:2). We are to gently confront erring brothers or sisters in Christ (Galatians 6:1). We are to practice church discipline (Matthew 18:15–17). We are to speak the truth in love (Ephesians 4:15).

WHAT THE BIBLE SAYS ABOUT INTERSEX PEOPLE

Answer: Babies that are born with both male and female sexual organs, or characteristics of both organs, are called hermaphrodites or intersex. A child who is in an intersexual state is classified in one of three categories: 1) true hermaphrodite – an infant born with both ovaries and testicles and has both male and female sex organs. 2) female pseudohermaphrodite – a genetic female with male external sex organs. 3) male pseudohermaphrodite – a genetic male with external sex organs that fail to develop properly, resulting in female or male/female physical characteristics.
In times past, doctors would perform surgeries without first testing the infant to find out its true sex, and the child would sometimes grow up very obviously a man, with female genitalia. Now, specialists can perform an ultrasound, blood test, chromosome analysis, and even do exploratory surgery to find out the baby's true sex. The treatment is still controversial, however.
Some believe that surgery and/or hormonal therapy should begin within the first 15 months of life, and others believe these things should be put off until the child is old enough to make his or her own decision about it. There are pros and cons for each side. Either way, any family with an intersexual infant should begin counseling, as should the child when he or she is old enough.
When babies are developing in the womb, they all begin with sex organs that look female. If the baby is male, he begins to produce testosterone, and if the hormone reaches the tissues correctly, the external genitals become a scrotum and penis. Chromosomal or sex hormone abnormalities can produce an infant in an intersexual state. It can also be caused by a condition called congenital adrenal hyperplasia, which is a disease that blocks the baby's metabolism. It is not as uncommon as we might think; about 1 in every 2,000 newborns is born in an intersexual state.
Babies are not born with physical disorders to punish their parents in any way. Although God created the earth perfectly, it soon brought destruction upon itself with the onset of human sin (Romans 5:12). Before the Flood in Genesis chapter 7 that wiped out almost all living things on the earth, people had the potential to live for several hundred years.
After the Flood, human life spans grew progressively shorter, indicating a change in the environment which resulted in damage to the human genetic structure. This also explains why incest was necessary for the population of the earth in Genesis, but was forbidden later in the laws of Leviticus (18:6-18). Now, thousands of years later as sin continues to permeate the world, the human race has been bombarded with every kind of sickness, disease, disorder and birth defect we can imagine.
It is very possible for a child born with both sex organs to grow up to have a healthy view of sexuality and successful relationships. From early on, the child should be taught how valuable, loved and accepted he is by his family and also by God. He or she is not a victim of divine judgment, but God has a plan for each one of us that will bring Him glory, as we can learn from a man who was healed by Jesus Christ:
“'Teacher,' his disciples asked him, 'why was this man born blind? Was it a result of his own sins or those of his parents?' 'It was not because of his sins or his parents' sins,' Jesus answered. 'He was born blind so the power of God could be seen in him'” (John 9:2-3).

Does satan have the power to control the weather?

Answer: The increasing number of natural disasters and terrible storms have many people wondering, who controls the weather, God or Satan? Some point to the descriptions of Satan as the “prince of the power of the air” in Ephesians 2:2 and the “god of this world” in 2 Corinthians 4:4 as evidence for Satan having control over weather. An examination of Scripture reveals that whatever influence Satan and his demon angels have over the weather is restricted by God's ultimate sovereignty. The Devil, our "adversary," must be taken seriously; we should acknowledge his existence and his limited power over the secular world. At the same time, Satan, a defeated fallen angel, is super-human but not divine, having only the power that God ultimately allows (2 Thessalonians 2:6-11).

If Satan could impact the weather, it would only be by God's permission, and restrained, as in the case of Job. Satan was allowed by God to torment Job in order to test him, and this included “the fire of God” (probably lightning) which "fell from the sky and burned up the sheep and the servants" (Job 1:16). This was followed by a "mighty wind" (possibly a tornado) that destroyed his home and killed his children (vv. 18-19). So if the fire from heaven and the tornado were somehow caused by Satan, they were still under the ultimate control of God for His purposes.

It is God, not Satan, who controls the weather (Exodus 9:29; Psalm 135:6-7; Jeremiah 10:13). God controls the skies and the rain (Psalm 77:16-19). God controls the wind (Mark 4:35-41; Jeremiah 51:16). God upholds and sustains the universe (Hebrews 1:3). God has power over the clouds (Job 37:11-12, 16). God has power over lightning (Psalm 18:14). God has power over all nature (Job 26).

God is in control of all things, including the weather. Through His providence, God provides for and protects His children, but He also permits Satan, demons, and mankind to exercise their limited will to commit acts of sin, evil, and wickedness. These same beings are fully responsible for any and all man-made disasters and tragedies they cause. We know that God has ordained whatsoever comes to pass (Ephesians 1:11; Romans 11:36), and therefore His invisible hand is in our pain, even though He cannot sin or be the perpetrator of evil (James 1:13-17).

There can be no meaningless suffering for the believer, whether the suffering is caused by mankind or by a natural event. We may not always know why evil acts or natural disasters happen, but we can be assured that in all our trials and tribulations God is working all things together for His glory and for our everlasting good (Romans 8:18-28).

When is civil disobedience allowed for a christian?

When is civil disobedience allowed for a Christian?"

Answer: The emperor of Rome from AD 54 to 68 was Nero Claudius Caesar Augustus Germanicus, also known simply as Nero. The emperor was not known for being a godly person and engaged in a variety of illicit acts, homosexual marriage being among them. In AD 64 the great Roman fire occurred, with Nero himself being suspected of arson. In his writings, the Roman senator and historian Tacitus recorded, “To get rid of the report [that he had started the fire], Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called Christians by the populace” (Annals, XV).

It was during the reign of Nero that the apostle Paul wrote his epistle to the Romans. While one might expect him to encourage the Christians in Rome to rise up against their oppressive ruler, in the chapter 13, we find this instead:

“Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God. Therefore whoever resists authority has opposed the ordinance of God; and they who have opposed will receive condemnation upon themselves. For rulers are not a cause of fear for good behavior, but for evil. Do you want to have no fear of authority? Do what is good and you will have praise from the same; for it is a minister of God to you for good. But if you do what is evil, be afraid; for it does not bear the sword for nothing; for it is a minister of God, an avenger who brings wrath on the one who practices evil. Therefore it is necessary to be in subjection, not only because of wrath, but also for conscience’ sake. For because of this you also pay taxes, for rulers are servants of God, devoting themselves to this very thing. Render to all what is due them: tax to whom tax is due; custom to whom custom; fear to whom fear; honor to whom honor” (Romans 13:1–7).

Even under the reign of a ruthless and godless emperor, Paul, writing under the inspiration of the Holy Spirit, tells his readers to be in subjection to the government. Moreover, he states that no authority exists other than that established by God, and that rulers are serving God in their political office.

Peter writes nearly the same thing in one of this two New Testament letters: “Submit yourselves for the Lord’s sake to every human institution, whether to a king as the one in authority, or to governors as sent by him for the punishment of evildoers and the praise of those who do right. For such is the will of God that by doing right you may silence the ignorance of foolish men. Act as free men, and do not use your freedom as a covering for evil, but use it as bondslaves of God. Honor all people, love the brotherhood, fear God, honor the king” (1 Peter 2:13–17).

Both Paul’s and Peter’s teachings have led to quite a few questions from Christians where civil disobedience is concerned. Do Paul and Peter mean that Christians are always to submit to whatever the government commands, no matter what is asked of them?

A Brief Look at the Various Views of Civil Disobedience There are at least three general positions on the matter of civil disobedience. The anarchist view says that a person can choose to disobey the government whenever he likes and whenever he feels he is personally justified in doing so. Such a stance has no biblical support whatsoever, as evidenced in the writings of Paul in Romans 13.

The extremist patriot says that a person should always follow and obey his country, no matter what the command. As will be shown in a moment, this view also does not have biblical support. Moreover, it is not supported in the history of nations. For example, during the Nuremberg trials, the attorneys for the Nazi war criminals attempted to use the defense that their clients were only following the direct orders of the government and therefore could not be held responsible for their actions. However, one of the judges dismissed their argument with the simple question: “But gentlemen, is there not a law above our laws?”

The position the Scriptures uphold is one of biblical submission, with a Christian being allowed to act in civil disobedience to the government if it commands evil, such that it requires a Christian to act in a manner that is contrary to the clear teachings and requirements of God’s Word.

Civil Disobedience —Examples in Scripture In Exodus 1, the Egyptian Pharaoh gave the clear command to two Hebrew midwives that they were to kill all male Jewish babies. An extreme patriot would have carried out the government’s order, yet the Bible says the midwives disobeyed Pharaoh and “feared God, and did not do as the king of Egypt had commanded them, but let the boys live” (Exodus 1:17). The Bible goes on to say the midwives lied to Pharaoh about why they were letting the children live; yet even though they lied and disobeyed their government, “God was good to the midwives, and the people multiplied, and became very mighty. Because the midwives feared God, He established households for them” (Exodus 1:20–21).

In Joshua 2, Rahab directly disobeyed a command from the king of Jericho to produce the Israelite spies who had entered the city to gain intelligence for battle. Instead, she let them down via a rope so they could escape. Even though Rahab had received a clear order from the top government official, she resisted the command and was redeemed from the city’s destruction when Joshua and the Israeli army destroyed it.

The book of 1 Samuel records a command given by King Saul during a military campaign that no one could eat until Saul had won his battle with the Philistines. However, Saul’s son Jonathan, who had not heard the order, ate honey to refresh himself from the hard battle the army had waged. When Saul found out about it, he ordered his son to die. However, the people resisted Saul and his command and saved Jonathan from being put to death (1 Samuel 14:45).

Another example of civil disobedience in keeping with biblical submission is found in 1 Kings 18. That chapter briefly introduces a man named Obadiah who “feared the Lord greatly.” When the queen Jezebel was killing God’s prophets, Obadiah took a hundred of them and hid them from her so they could live. Such an act was in clear defiance of the ruling authority’s wishes.

In 2 Kings, the only apparently approved revolt against a reigning government official is recorded. Athaliah, the mother of Ahaziah, began to destroy the royal offspring of the house of Judah. However, Joash the son of Ahaziah was taken by the king’s daughter and hidden from Athaliah so that the bloodline would be preserved. Six years later, Jehoiada gathered men around him, declared Joash to be king, and put Athaliah to death.

Daniel records a number of civil disobedience examples. The first is found in chapter 3 where Shadrach, Meshach and Abednego refused to bow down to the golden idol in disobedience to King Nebuchadnezzar’s command. The second is in chapter 6 where Daniel defies King Darius’ decree to not pray to anyone other than the king. In both cases, God rescued His people from the death penalty that was imposed, signaling His approval of their actions.

In the New Testament, the book of Acts records the civil disobedience of Peter and John towards the authorities that were in power at the time. After Peter healed a man born lame, Peter and John were arrested for preaching about Jesus and put in jail. The religious authorities were determined to stop them from teaching about Jesus; however, Peter said, “Whether it is right in the sight of God to give heed to you rather than to God, you be the judge; for we cannot stop speaking about what we have seen and heard” (Acts 4:19–20). Later, the rulers confronted the apostles again and reminded them of their command to not teach about Jesus, but Peter responded, “We must obey God rather than men” (Acts 5:29).

One last example of civil disobedience is found in the book of Revelation where the Antichrist commands all those who are alive during the end times to worship an image of himself. But the apostle John, who wrote Revelation, states that those who become Christians at the time will disobey the Antichrist and his government and refuse to worship the image (Revelation 13:15) just as Daniel’s companions violated Nebuchadnezzar’s decree to worship his idol.

Civil Disobedience —Conclusion What conclusions can be drawn from the above biblical examples? The guidelines for a Christian’s civil disobedience can be summed as follows:

• Christians should resist a government that commands or compels evil and should work nonviolently within the laws of the land to change a government that permits evil. • Civil disobedience is permitted when the government’s laws or commands are in direct violation of God’s laws and commands. • If a Christian disobeys an evil government, unless he can flee from the government, he should accept that government’s punishment for his actions. • Christians are certainly permitted to work to install new government leaders within the laws that have been established.

Lastly, Christians are commanded to pray for their leaders and for God to intervene in His time to change any ungodly path that they are pursuing: “First of all, then, I urge that entreaties and prayers, petitions and thanksgivings, be made on behalf of all men, for kings and all who are in authority, so that we may lead a tranquil and quiet life in all godliness and dignity” (1 Timothy 2:1–2).

WHEN WAS HELL CREATED?

Answer: Scripture speaks of two locations as places of torment. Both places are commonly called “hell.” Hades is the current place of departed spirits who are not with the Lord, that is, those who never accepted the forgiveness that God offers in Jesus Christ. The rich man in Luke 16 describes his current location as a place of torment as the result of fire (verses 23–24). The second place of torment is Gehenna or the lake of fire , which will be the final place of punishment for those who die in their sins. Of course, whatever the differences between Hades and the lake of fire, one will probably be no better than the other for those who are experiencing them. In popular usage, hell is somewhat of an amalgamation of the two biblical terms.
If, when speaking of “hell,” one is thinking of the current holding place of the unrighteous dead, Scripture simply does not tell us when that place was created. Presumably it would not have been needed until the first unrighteous person died. Obviously, God may have had this place prepared some time in advance, but we simply don’t know.
If by “hell” one is thinking of the final place of punishment, the lake of fire, then we are given a little more information, but not very much. In Matthew 25, Jesus speaks of a time of final judgment. To those who are finally condemned He says, “Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels” (verse 41). If this refers to the lake of fire, then we know that it was created primarily for the spirit beings that rebelled, and their rebellion may very well have taken place long before the actual creation of the world.
When we think of God and time, it is always a bit confusing because God is not bound by the constraints of time, as we are. God does not have to “wait and see” in order to respond to a situation. From our time-bound perspective, it makes sense to think that the lake of fire was created after the rebellion of Satan but before the rebellion of human beings or else it would have been created for Satan, his angels, and people who follow in that rebellion. Although God knows the end from the beginning, there is some sense in which God did not create the lake of fire for people, even though those who refuse to bow the knee to Him will go there anyway.
The most important question is not when hell was created but how to avoid it. Those who have been born again by the power of the Holy Spirit will not be affected by the second death (Revelation 20:6). To avoid hell, cast yourself upon the mercy of Christ, the One who died to pay for their sin.

Why did God create mosquitoes?

Answer: When God created the world, He said it was good (Genesis 1:31). This amazing world was perfect; there was no sin, disease, crime, or suffering. In God’s perfect creation, the animals were given “every green plant for food” (verse 30). Mosquitoes were part of creation, but they were wholly vegetarian. There was no need for mosquitoes to bite humans or animals for blood.
The need for mosquitoes to prey on humans resulted from the Fall and the curse that followed. The world changed drastically with the entrance of sin. Mosquitoes have become a vector for several diseases, aiding the spread of malaria, yellow and dengue fever, encephalitis, zika, and many other maladies.
Why do mosquitoes bite? It’s interesting to note that not all mosquitoes bite people and animals. The male mosquito never consumes blood. It is only some females that need blood to aid them in egg production. All mosquitoes feed on plant nectar, and some entire species of mosquitoes—male and female—feed exclusively on plant juices.
Since mosquitoes didn’t prey on humans and other mammals before the Fall, how did they survive? It is thought that female mosquitoes used plant nectar (or other non-animal sources of protein) for nutrients before the flood. Many creation scientists speculate that the mosquitoes that require blood are the results of post-Fall mutations, brought about by the impact sin has had on the entire world.
The Bible says that all things were “very good” at creation, and that includes mosquitoes. Mosquitoes play an important part in various ecosystems. They are a valuable food source for fish and migratory birds. They also serve as pollinators for various plants, especially those with very small flowers. Scientists are split on how the wholesale eradication of mosquitoes would impact the ecosystem. Many think that eliminating mosquito-borne diseases would be worth risking a loss of some pollinators.
God created mosquitoes as part of His intricate design for a perfect world. Unfortunately, when mankind—God’s divinely appointed caretakers of the world—rebelled against their Creator, they plunged the whole world into a state of misery and decay. The discomfort and disease caused by mosquitoes are part of the “groaning” that all creation experiences (Romans 8:22). The good news is that Jesus is coming back to liberate creation from its bondage and reveal the glory of the children of God (verses 18–21). Jesus will fix our broken planet. There will be no more hunger, disease, or blood-sucking mosquitoes.

Does the Bible prophecy a one world government and currency in the end times?

Does the Bible prophesy a one-world government and a one-world currency in the end times?"

Answer: The Bible does not use the phrase “one-world government” or “one-world currency” in referring to the end times. It does, however, provide ample evidence to enable us to draw the conclusion that both will exist under the rule of the Antichrist in the last days.

In his apocalyptic vision in the Book of Revelation, the Apostle John sees the “beast,” also called the Antichrist, rising out of the sea having seven heads and ten horns (Revelation 13:1). Combining this vision with Daniel’s similar one (Daniel 7:16-24), we can conclude that some sort of world system will be inaugurated by the beast, the most powerful “horn,” who will defeat the other nine and will begin to wage war against Christians. The ten-nation confederacy is also seen in Daniel’s image of the statue in Daniel 2:41-42, where he pictures the final world government consisting of ten entities represented by the ten toes of the statue. Whoever the ten are and however they come to power, Scripture is clear that the beast will either destroy them or reduce their power to nothing more than figureheads. In the end, they will do his bidding.

John goes on to describe the ruler of this vast empire as having power and great authority, given to him by Satan himself (Revelation 13:2), being followed by and receiving worship from “all the world” (13:3-4), and having authority over “every tribe, people, language and nation” (13:7). From this description, it is logical to assume that this person is the leader of a one-world government which is recognized as sovereign over all other governments. It’s hard to imagine how such diverse systems of government as are in power today would willingly subjugate themselves to a single ruler, and there are many theories on the subject. A logical conclusion is that the disasters and plagues described in Revelation as the seal and trumpet judgments (chapters 6-11) will be so devastating and create such a monumental global crisis that people will embrace anything and anyone who promises to give them relief.

Once entrenched in power, the beast (Antichrist) and the power behind him (Satan) will move to establish absolute control over all peoples of the earth to accomplish their true end, the worship Satan has been seeking ever since being thrown out of heaven (Isaiah 14:12-14). One way they will accomplish this is by controlling all commerce, and this is where the idea of a one-world currency comes in. Revelation 13:16-17 describes some sort of satanic mark which will be required in order to buy and sell. This means anyone who refuses the mark will be unable to buy food, clothing or other necessities of life. No doubt the vast majority of people in the world will succumb to the mark simply to survive. Again, verse 16 makes it clear that this will be a universal system of control where everyone, rich and poor, great and small, will bear the mark on their hand or forehead. There is a great deal of speculation as to how exactly this mark will be affixed, but the technologies that are available right now could accomplish it very easily.

Those who are left behind after the Rapture of the Church will be faced with an excruciating choice—accept the mark of the beast in order to survive or face starvation and horrific persecution by the Antichrist and his followers. But those who come to Christ during this time, those whose names are written in the Lamb’s book of life (Revelation 13:8), will choose to endure, even to martyrdom.

SHOULD A CHRISTIAN HAVE SWAG/SWAGGER?

To swagger is to walk, strut, or behave in an overly confident and usually aggressive manner. To have swagger is to have an air of arrogance or selfish pride . The Bible often speaks of arrogance, haughtiness, and pride and presents them as negative characteristics. Mark 7:20–23 lists pride right alongside adultery and murder. An arrogant attitude has no concern for the will of God because all actions and thoughts are self-focused (2 Timothy 3:2).
Proverbs 6:16–19 lists seven things that the Lord hates. The first one is “haughty eyes” or “a proud look” (KJV). Having a proud look is what we might call swaggering, and it is “detestable” to the Lord. Haughty eyes (or swagger) are said to be sin in Proverbs 21:4, along with a proud heart. To swagger is to scorn or “look down on” others, and God forbids it.
God’s Word promises that the arrogant will be punished (Proverbs 16:5; Isaiah 13:11). Indeed, one can imagine Lucifer swaggering before God in heaven, claiming his own greatness before his fall. Lucifer’s pride led to eternal punishment: the fall from his exalted heavenly position (Isaiah 14:12–15) and his consignment to the lake of fire (Revelation 20:10). The behavior of the evil one is not to be imitated by a believer in Christ (John 8:39–47).
Instead of displaying an arrogant swagger, believers should look to Jesus Christ’s humility as an example for their own lives (Hebrews 4:15). If anyone in history could rightfully have claimed personal importance, it was Jesus, yet Philippians 2:6–8 tells us that Jesus Christ, though “being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death—even death on a cross!” We are to “have the same mindset” (verse 5).
A follower of Christ does not swagger with prideful arrogance in his step or boast in self-worth based on his own accomplishments, heritage, or skills. Speaking of Gentiles being “grafted” into the church, Romans 11:18 says, “Do not consider yourself to be superior to those other branches. If you do, consider this: You do not support the root, but the root supports you.”
Rather than selfishly swaggering, Christians may boast in the One who grants us salvation (1 Corinthians ; 2 Corinthians 10:17; cf. Psalm 34:2; Jeremiah 9:24). It is the Lord who gives grace (James 4:6), the ability to accomplish God’s will (Philippians 4:13), placement in a spiritual family (John 1:12–13), and all good gifts (James 1:17). Christians may have pride and confidence that is rooted in God’s Word, His power, and His character—in the One who created us, saved us, and guides us daily.
The Christian life should not be characterized by acting superior to others or having an arrogant swagger. Instead, a Christian should be known for emulating Jesus Christ with a humble, compassionate, and merciful spirit. Believers are new creations (2 Corinthians 5:17), and after salvation (Acts 16:30–31) comes the process of sanctification (John 17), which involves the slow death of self (1 Corinthians 1:30). With the indwelling of the Holy Spirit (Romans 8:9), we can choose humility over arrogance, selflessness over selfishness, and meekness over swagger.

Why did God give us four Gospels?

Here are some reasons why God gave four Gospels instead of just one:

1) To give a more complete picture of Christ. While the entire Bible is inspired by God (2 Timothy 3:16), He used human authors with different backgrounds and personalities to accomplish His purposes through their writing. Each of the gospel authors had a distinct purpose behind his gospel and in carrying out those purposes, each emphasized different aspects of the person and ministry of Jesus Christ.

Matthew was writing to a Hebrew audience, and one of his purposes was to show from Jesus' genealogy and fulfillment of Old Testament prophecies that He was the long-expected Messiah, and thus should be believed in. Matthew's emphasis is that Jesus is the promised King, the “Son of David,” who would forever sit upon the throne of Israel (Matthew 9:27; 21:9).

Mark, a cousin of Barnabas (Colossians 4:10), was an eyewitness to the events in the life of Christ as well as being a friend of the apostle Peter. Mark wrote for a Gentile audience, as is brought out by his not including things important to Jewish readers (genealogies, Christ's controversies with Jewish leaders of His day, frequent references to the Old Testament, etc.). Mark emphasizes Christ as the suffering Servant, the One who came not to be served, but to serve and give His life a ransom for many (Mark 10:45).

Luke, the “beloved physician” (Colossians 4:14 KJV), evangelist, and companion of the apostle Paul, wrote both the gospel of Luke and the Acts of the apostles. Luke is the only Gentile author of the New Testament. He has long been accepted as a diligent master historian by those who have used his writings in genealogical and historical studies. As a historian, he states that it is his intent to write down an orderly account of the life of Christ based on the reports of those who were eyewitnesses (Luke 1:1-4). Because he specifically wrote for the benefit of Theophilus, apparently a Gentile of some stature, his gospel was composed with a Gentile audience in mind, and his intent is to show that a Christian's faith is based upon historically reliable and verifiable events. Luke often refers to Christ as the “Son of Man,” emphasizing His humanity, and he shares many details that are not found in the other gospel accounts.

The gospel of John, written by John the apostle, is distinct from the other three Gospels and contains much theological content in regard to the person of Christ and the meaning of faith. Matthew, Mark, and Luke are referred to as the “Synoptic Gospels” because of their similar styles and content and because they give a synopsis of the life of Christ. The gospel of John begins not with Jesus' birth or earthly ministry but with the activity and characteristics of the Son of God before He became man (John 1:14). The gospel of John emphasizes the deity of Christ, as is seen in his use of such phrases as “the Word was God” (John 1:1), “the Savior of the World” (John 4:42), the “Son of God” (used repeatedly), and “Lord and...God” (John 20:28). In John's gospel, Jesus also affirms His deity with several “I Am” statements; most notable among them is John 8:58, in which He states that “...before Abraham was, I Am” (compare to Exodus 3:13-14). But John also emphasizes the fact of Jesus' humanity, desiring to show the error of a religious sect of his day, the Gnostics, who did not believe in Christ’s humanity. John's gospel spells out his overall purpose for writing: “Jesus did many other miraculous signs in the presence of his disciples, which are not recorded in this book. But these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name” (John 20:30-31).

Thus, in having four distinct and yet equally accurate accounts of Christ, different aspects of His person and ministry are revealed. Each account becomes like a different-colored thread in a tapestry woven together to form a more complete picture of this One who is beyond description. And while we will never fully understand everything about Jesus Christ (John 20:30), through the four Gospels we can know enough of Him to appreciate who He is and what He has done for us so that we may have life through faith in Him.

2) To enable us to objectively verify the truthfulness of their accounts. The Bible, from earliest times, states that judgment in a court of law was not to be made against a person based on the testimony of a single eyewitness but that two or three as a minimum number were required (Deuteronomy 19:15). Even so, having different accounts of the person and earthly ministry of Jesus Christ enables us to assess the accuracy of the information we have concerning Him.

Simon Greenleaf, a well-known and accepted authority on what constitutes reliable evidence in a court of law, examined the four Gospels from a legal perspective. He noted that the type of eyewitness accounts given in the four Gospels—accounts which agree, but with each writer choosing to omit or add details different from the others—is typical of reliable, independent sources that would be accepted in a court of law as strong evidence. Had the Gospels contained exactly the same information with the same details written from the same perspective, it would indicate collusion, i.e., of there having been a time when the writers got together beforehand to “get their stories straight” in order to make their writings seem credible. The differences between the Gospels, even the apparent contradictions of details upon first examination, speak to the independent nature of the writings. Thus, the independent nature of the four Gospel accounts, agreeing in their information but differing in perspective, amount of detail, and which events were recorded, indicate that the record that we have of Christ's life and ministry as presented in the Gospels is factual and reliable.

3) To reward those who are diligent seekers. Much can be gained by an individual study of each of the Gospels. But still more can be gained by comparing and contrasting the different accounts of specific events of Jesus' ministry. For instance, in Matthew 14 we are given the account of the feeding of the 5000 and Jesus walking on the water. In Matthew 14:22 we are told that “Jesus made the disciples get into the boat and go on ahead of him to the other side, while he dismissed the crowd.” One may ask, why did He do this? There is no apparent reason given in Matthew's account. But when we combine it with the account in Mark 6, we see that the disciples had come back from casting out demons and healing people through the authority He had given them when He sent them out two-by-two. But they returned with “big heads,” forgetting their place and ready now to instruct Him (Matthew 14:15). So, in sending them off in the evening to go to the other side of the Sea of Galilee, Jesus reveals two things to them. As they struggle against the wind and waves in their own self-reliance until the early hours of the morning (Mark 6:48-50), they begin to see that 1) they can achieve nothing for God in their own ability and 2) nothing is impossible if they call upon Him and live in dependence upon His power. There are many passages containing similar “jewels” to be found by the diligent student of the Word of God who takes the time to compare Scripture with Scripture.

Should the church accept money if it is obtained in an ungodly manner?

Answer: The short answer is, no, a church should not accept money knowing it was obtained in an ungodly manner. However, it is important to define what ungodly means in this context.
For example, a church certainly should not accept money obtained through theft. Doing so condones or accepts an action that is both immoral and illegal. A church or ministry that knowingly accepts illegally obtained funds jeopardizes its character and places itself in a position of legal liability.
An example of a “ministry” refusing funds is found in Matthew 27. When Judas Iscariot attempted to return the 30 pieces of silver he had received to betray Jesus, the chief priests said, “It is against the law to put this into the treasury, since it is blood money” (Matthew 27:6). They knew it was not lawful to accept income knowingly used for illegal purposes. The irony, of course, is that the chief priests themselves had paid Judas in the first place (Matthew 26:14–16). Theirs was a selective scrupulousness.
Some situations involve a level of ambiguity. For example, we would define
ungodly as “sinful” or “against God.” But many people work in industries or in ways that at times could be considered sinful. If churches were to investigate every gift to determine whether it was earned in a “godly” manner, it would place an unjust burden on the church, as well as create many complicated situations regarding what is defined as godly or ungodly.
Churches in the New Testament encouraged believers to work hard to earn their money in responsible ways and then to give generously to the work of their local church and other missionary activity. Paul wrote in Acts 20:35, “In everything I did, I showed you that by this kind of hard work we must help the weak, remembering the words the Lord Jesus himself said: ‘It is more blessed to give than to receive.’” In 1 Corinthians 4:12 he added, “We work hard with our own hands” (see also 1 Thessalonians 2:9).
It is likely many of the early believers worked in trades that were secular and involved activities that could have at times been considered ungodly. However, the emphasis was on honoring God with one’s work (Colossians 3:16–17) and generosity.
Each local church has the opportunity to create its own policies and to distinguish acceptable gifts from unacceptable gifts. A church might draft a policy forbidding financial gifts that are overtly political or directly tied to the sale of alcohol, for example.
In summary, there are certain gifts a church should decline. Some of these are clearly identifiable, while others are less clear. Each congregation should define what gifts would be unacceptable and then help promote a godly work ethic and generosity within the church.

What are the lost books of the bible?

Answer: There are no “lost books” of the Bible, or books that were taken out of the Bible, or books missing from the Bible. Every book that God intended to be in the Bible is in the Bible. There are many legends and rumors of lost books of the Bible, but the books were not, in fact, lost. Rather, they were rejected. There are literally hundreds of religious books that were written in the same time period as the books of the Bible. Some of these books contain true accounts of things that actually occurred (1 Maccabees, for example). Others contain some good spiritual teaching (the Wisdom of Solomon, for example). However, these books are not inspired by God. If we read any of these books, such as the Apocryphal ones mentioned above, we have to treat them as fallible religious/historical books, not as the inspired, inerrant Word of God (2 Timothy 3:16-17).

The gospel of Thomas, for example, was a forgery written in the 3rd or 4th century A.D., claiming to have been written by the apostle Thomas. It was not written by Thomas. The early Christians almost universally rejected the gospel of Thomas as heretical. It contains many false and heretical things that Jesus supposedly said and did. None of it (or at best very little of it) is true. The gospel of Barnabas was not written by the biblical Barnabas, but by an imposter. The same can be said of the gospel of Philip, the apocalypse of Peter, etc. All of these books, and the many others like them, are known as the pseudepigrapha, essentially meaning “falsely ascribed to an author.”

There is one God. The Bible has one Creator. It is one book. It has one plan of grace, recorded from initiation, through execution, to consummation. From predestination to glorification, the Bible is the story of God redeeming His chosen people for the praise of His glory. As God’s redemptive purposes and plan unfold in Scripture, the recurring themes constantly emphasized are the character of God, the judgment for sin and disobedience, the blessing for faith and obedience, the Lord and Savior and His sacrifice for sin, and the coming kingdom and glory. It is God’s intention that we know and understand these themes because our lives and eternal destinies depend upon them. It is therefore unthinkable that God would allow some of this vital information to be “lost” in any way. The Bible is complete, in order that we who read and understand it might also be “complete, and equipped for every good work” (2 Timothy 3:16-17).

IS GOD IN CONTROL?

Answer: Before we can learn to trust that God is in control of all of life’s circumstances, we have to answer four questions: Is God really in control? How much control does He have? If He is not in complete control, then who/what is? How can I learn to trust that He is in control and rest in that?

Is God really in control? The concept of the control of God over everything is called the “sovereignty” of God. Nothing gives us strength and confidence like an understanding of the sovereignty of God in our lives. God’s sovereignty is defined as His complete and total independent control over every creature, event, and circumstance at every moment in history. Subject to none, influenced by none, absolutely independent, God does what He pleases, only as He pleases, always as He pleases. God is in complete control of every molecule in the universe at every moment, and everything that happens is either caused or allowed by Him for His own perfect purposes.

“The LORD of hosts has sworn, saying, ‘Surely, as I have thought, so it shall come to pass, And as I have purposed, so it shall stand’” (Isaiah 14:24). Nothing is random or comes by chance, especially not in the lives of believers. He “purposed” it. That means to deliberately resolve to do something. God has resolved to do what He will do, and nothing and no one stands in His way. “I make known the end from the beginning, from ancient times, what is still to come. I say: My purpose will stand, and I will do all that I please” (Isaiah 46:10). This is our powerful, purposeful God who is in control of everything. That should bring us great comfort and help to alleviate our fears.

But exactly how much control does God have? God’s total sovereignty over all creation directly contradicts the philosophy of open theism, which states that God doesn’t know what’s going to happen in the future any more than we do, so He has to constantly be changing His plans and reacting to what the sinful creatures do as they exercise their free will. God isn’t finding out what’s going to happen as events unfold. He is continuously, actively running things—ALL things —here and now. But to think He needs our cooperation, our help, or the exercise of our free will to bring His plans to pass puts us in control over Him, which makes us God. Where have we heard that lie before? It’s a rehash of Satan’s same old lie from the Garden—you shall be like God (Genesis 3:5). Our wills are only free to the extent that God allows us that freedom and no farther. “All the peoples of the earth are regarded as nothing. He does as he pleases with the powers of heaven and the peoples of the earth. No one can hold back his hand or say to him: ‘What have you done?’” (Daniel 4:35). No one’s free will trumps the sovereignty of God.

Some people find it appealing to think that Satan has control over a certain amount of life, that God is constantly revising His plans to accommodate Satan’s tricks. The book of Job is a clear illustration of just who has the sovereign power and who doesn’t. Satan came to God and, in effect, said, “Job only serves you because you protect him.” So God gave Satan permission to do certain things to Job but no more (Job 1:6–22). Could Satan do more than that? No. God is in control over Satan and his demons who try to thwart God’s plans at every step.

Satan knew from the Old Testament that God’s plan was for Jesus to come to the earth, be betrayed, crucified and resurrected, and provide salvation for millions, and if there was any way to keep that from happening, Satan would have done it. If just one of the hundreds of prophecies about the Messiah could have been caused by Satan to fail to come to pass, the whole thing would have collapsed. But the numbers of independent, “free will” decisions made by thousands of people were designed by God to bring His plan to pass in exactly the way He had planned it from the beginning, and Satan couldn’t do a thing about it.

Jesus was “delivered by the determined purpose and foreknowledge of God” (Acts 2:23). No action by the Romans, the Pharisees, Judas, or anyone else kept God’s plan from unfolding exactly the way He purposed it from before the foundation of the world. Ephesians 1 says we were chosen in Him before the world was even created. We were in the mind of God to be saved by faith in Christ. That means God knit together Satan’s rebellion, Adam and Eve’s sin, the fall of the human race, and the death and crucifixion of Christ—all seemingly terrible events—to save us before He created us. Here is a perfect example of God working all things together for good (Romans 8:28).

Unlimited in power, unrivalled in majesty, and not thwarted by anything outside Himself, our God is in complete control of all circumstances, causing or allowing them for His own good purposes and plans to be fulfilled exactly as He has foreordained.

Finally, the only way to trust in God’s sovereign control and rest in it is to know God. Know His attributes, know what He has done in the past, and this builds confidence in Him. Daniel 11:32b says, “The people who know their God shall be strong, and carry out great exploits.” Imagine that kind of power in the hands of an evil, unjust god. Or a god that really doesn’t care about us. But we can rejoice in our God’s sovereignty, because it is overshadowed by His goodness, His love, His mercy, His compassion, His faithfulness, and His holiness.

But we can’t trust someone we don’t know, and there is only one way to know God—through His Word. There is no magic formula to make us spiritual giants overnight, no mystical prayer to pray three times a day to mature us, build our faith, and make us towers of strength and confidence. There is only the Bible, the single source of power that will change our lives from the inside out. But it takes effort, diligent, everyday effort, to know the God who controls everything. If we drink deeply of His Word and let it fill our minds and hearts, the sovereignty of God will become clear to us, and we will rejoice in it because we will know intimately and trust completely the God who controls all things for His perfect purpose.

DOES EVERYTHING HAPPEN FOR A REASON?

Answer: Does everything happen for a reason? The short answer is “yes”; because God is sovereign, there are no random, out-of-control happenings. God’s purposes may be hidden from us, but we can be assured that every event has a reason behind it.

There was a reason for the blindness of the man in John 9, although the disciples misidentified the reason (John 9:1–3). There was a reason for Joseph’s mistreatment, although his brothers’ purpose in what they did to him was very different from God’s purpose in allowing it (Genesis 50:20). There was a reason for Jesus’ death—the authorities in Jerusalem had their reasons, based on evil intent, and God had His, based on righteousness. God’s sovereignty extends even to the lowliest of creatures: “Not one [sparrow] falls to the ground apart from your Father’s will” (Matthew 10:29, NET).

Several factors help us know that everything happens for a reason: the law of cause and effect, the doctrine of original sin, and the providence of God. All these demonstrate that everything does happen for a reason, not just by happenstance or by random chance.

First, there is the natural law of cause and effect, also known as the law of sowing and reaping. Paul says, “Do not be deceived: God cannot be mocked. A man reaps what he sows. The one who sows to please his sinful nature, from that nature will reap destruction; the one who sows to please the Spirit, from the Spirit will reap eternal life” (Galatians 6:7–8). This means that in every action we take or word we utter, whether good or evil, there are certain inevitable results that follow (Colossians 3:23–25). Someone may ask, “Why am I in jail? Is there a reason for this?” and the answer may be, “Because you robbed your neighbor’s house and got caught.” That’s cause and effect.

All that we do is either an investment in the flesh or an investment in the Spirit. We shall reap whatever we have sown, and we shall reap in proportion to how we have sown. “Remember this: Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously” (2 Corinthians 9:6). The believer who walks in the Spirit and “sows” in the Spirit is going to reap a spiritual harvest. If his sowing has been generous, the harvest will be bountiful, if not in this life, certainly in the life to come. Conversely, those who “sow” to the flesh are going to reap a life without the full blessings of God, both in this life and the life to come (Jeremiah 18:10; 2 Peter 2:10–12).

The reason some things happen can often be traced back to original sin in the Garden of Eden. The Bible is clear that the world is under a curse (Genesis 3:17), which has resulted in infirmities, diseases, natural disasters, and death. All these things, although under God’s ultimate control, are sometimes used by Satan to inflict misery upon people (see Job 1–2; Luke 9:37–42; 13:16). Someone may ask, “Why did I contract this illness? Is there a reason for it?” and the answer may be one or more of the following: 1) “Because you live in a fallen world, and we are all subject to illness”; 2) “Because God is testing you and strengthening your faith”; or 3) “Because, in love, God is disciplining you according to Hebrews 12:7–13 and 1 Corinthians 11:29–30.”

Then we have what is called the providence of God. The doctrine of providence holds that God quietly and invisibly works through the natural world to manage events. God, in His providence, works out His purposes through natural processes in the physical and social universe. Every effect can be traced back to a natural cause, and there is no hint of the miraculous. The best that man can do to explain the reason why things happen in the course of natural events is to point to “coincidence.”

Believers proclaim that God arranges the coincidences. The unbeliever derides such ideas because he believes natural causes can fully explain each event without reference to God. Yet followers of Christ are wholly assured of this profound truth: “We know that in all things God works for the good of those who love him, who have been called according to his purpose” (Romans 8:28).

The book of Esther shows divine providence at work. The banishment of Vashti, the selection of Esther, the plot of the assassins, the pride of Haman, the courage of Mordecai, the insomnia of the king, the bloodlust of Zeresh, and the reading of the scroll—everything in the book happens, like cogs in a well-oiled machine, to bring about the deliverance of God’s people., Although God is never mentioned in Esther, His providence, working through “coincidence,” is plain to see.

God is always at work in the lives of His people, and in His goodness will bring them to a good end (see Philippians 1:6). The events that define our lives are not simply products of natural causes or random chance. They are ordained by God and are intended for our good. We often fail to sense God’s hidden guidance or protection as events in our lives unfold. But, when we look back at past events, we are able to see His hand more clearly, even in times of tragedy.

Can people in heaven look down and see us?

Answer: Some see in Hebrews 12:1 the idea that people in heaven might be able to look down and see us: “Therefore, since we are surrounded by such a great cloud of witnesses. . . .” The “witnesses” are the heroes of faith listed in Hebrews 11, and the fact that we are “surrounded” by them leads some commentators to understand those heroes (and possibly other people) are looking down on us from heaven.
The idea that people are looking down from heaven to see what we’re doing is common in popular culture. But, as much as we might like the notion that we’re being watched by our departed loved ones, that’s not what Hebrews 12:1 is teaching. Building on Hebrews 11, the author begins drawing up some practical lessons (that’s why chapter 12 begins with “Therefore”). The “witnesses” are the people whom God commends for their faith in chapter 11, and there is a large crowd of them in heaven. The question is, in what way are they “witnesses”?
The proper interpretation of Hebrews 12:1 is that the men and women forming the “great cloud of witnesses” are witness to the value of living life by
faith. Their Old Testament stories give testimony to the blessings of choosing faith over fear. To paraphrase the start of Hebrews 12:1, “Since we have so many tried-and-true examples of proven faith . . . .” So, it’s not that people are in heaven watching us (as if our lives on earth are so interesting or they have nothing better to do!), but that those who have gone before us have set a lasting example for us. The record of their lives bears witness to faith and God and truth.
Hebrews 12:1 continues, “Let us throw off everything that hinders and the sin that so easily entangles, and let us run with perseverance the race marked out for us.” Because of the faith and endurance of believers who went before us, we are inspired to stay the course in our own race of faith. We follow the examples of Abraham and Moses and Rahab and Gideon and etc.
Some people point to the rich man’s mention of his brothers in Luke 16:28 as proof that departed souls (in Hades , at least) can see events on earth. However, the passage never says that the rich man could see his brothers; he knew he had brothers, and he knew they were unbelievers. Also, some people use Revelation 6:10 as a proof text: the tribulation martyrs call for God to avenge their deaths. Again, this passage says nothing about the martyrs seeing people on earth; it simply says that they knew they deserved justice and desired the Lord to take action.
The Bible doesn’t specifically say that people in heaven cannot look down on us, so we can’t be dogmatic. However, it is unlikely that they can. People in heaven are likely preoccupied with other things such as worshipping God and enjoying the glories of heaven.
Whether or not people in heaven can look down and see us, we are not running our race for them. We are not hoping for their approval or listening for their applause. Hebrews 12:2 keeps our focus where it belongs: “Fixing our eyes on Jesus, the pioneer and perfecter of faith.” Jesus is our blessed hope, no other (Titus 2:13).

Will it be possible for us to sin in heaven?

Answer: The Bible describes heaven in great detail in Revelation chapters 21-22. Nowhere in those chapters is the possibility of sin mentioned. There will be no more death, sorrow, crying, or pain (Revelation 21:4). The sinful are not in heaven, but in the lake of fire (Revelation 21:8). Nothing impure will ever enter heaven (Revelation 21:27). Outside of heaven are those who sin (Revelation 22:15). So, the answer is no, there will be no sin in heaven.
What does that mean for us? If there is no possibility of sin, does that mean we will no longer have a free will in heaven? Perhaps in heaven, our ability to choose will be similar to that of the angels. The angels had a one-time choice to obey God or follow Satan. There is no possibility of further angels sinning and joining Satan in his rebellion. The holy angels are "elect angels" (1 Timothy 5:21). Similarly, the elect in heaven will be "sealed" in their decision to forsake sin and trust in Christ. We will not even have the choice to sin. At the same time, having been delivered from sin and evil, and viewing the wonderful glories of heaven, we would not choose sin even if we had the choice.

Will we sleep in heaven?

Answer: Sleep is a physical necessity for our earthly bodies. Without sleep, our brains stop working correctly, and our bodies refuse to cooperate. The sleep-wake cycle is just another of the many cycles God has put into place on the earth—others include the cycle of the changing seasons, day and night, and the water cycle. These cycles are part of life on this planet. However, the current heaven is in a different realm. Upon death, those who are “in Christ” will be immediately with Him (2 Corinthians 5:8) but will not yet have their completely restored bodies. We must wait for the resurrection to receive those (1 Corinthians 15:40; 2 Corinthians 4:14; John 5:28–29). It is likely that, during the interim period in heaven, after death and before the resurrection, our souls will not need sleep; rather, we will enjoy unbroken worship and joy in the presence of the Lord.
Most people assume that Christians will “live forever in heaven” after they die, but that is not what Scripture says. Heaven is in the spirit realm , beyond our universe, and earthly bodies are unequipped for existence there (1 Corinthians 15:50). Therefore, “sleeping” in heaven may not even be possible or necessary. Jesus described the temporary resting place for the righteous as being “ near Abraham ” (Luke 16:23). We will have some type of body, and we will recognize each other. We will have some knowledge of the affairs on earth (Revelation 6:9–10). But we should take careful note of the reactions of human beings who saw God in His glory as did Isaiah (Isaiah 6:1–5), Moses (Exodus 33:20–23), and John (Revelation 1:17). Living in the manifest presence of the Lord God Almighty will change everything. The things of earth, including sleep, will no longer have the same value to us.
However, God created human beings to inhabit a physical realm. He intends to restore all things as new (Acts 3:21). At the resurrection our spirits, which have been with Christ, will be reunited with our restored bodies. We will then inhabit the new, completely restored earth with Jesus (Isaiah 65:17; Revelation 21:1–2). Eternity will be spent living in perfect bodies on a perfect earth with Jesus as our undisputed King. In the eternal state , sleep may again be part of our experience, as will eating and drinking (Luke 14:15; Revelation 19:9). But sleep will not be necessary due to exhaustion or weakness because our bodies will be perfect like Jesus’ body after His resurrection (Luke 24:41–42). The fact is that we don’t know enough from Scripture to state definitively whether or not we will sleep in heaven or in the eternal state. That’s one of the thousands of questions we will have answered in heaven. One thing is for sure: when we first see Jesus, sleep will be the last thing on our minds.