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.

Why does God love us?

Question: "Why does God love us?"

Answer: This short question is among the most profound questions ever asked. And no human would ever be able to answer it sufficiently. One thing is certain, however. God does not love us because we are lovable or because we deserve His love. If anything, the opposite is true. The state of mankind since the fall is one of rebellion and disobedience. Jeremiah 17:9 describes man’s inner condition: “The heart is deceitful and desperately wicked. Who can know it?” Our innermost beings are so corrupted by sin that even we don’t realize the extent to which sin has tainted us. In our natural state, we do not seek God; we do not love God; we do not desire God. Romans 3:10-12 clearly presents the state of the natural, unregenerate person: “There is none righteous, no, not one; There is none who understands; There is none who seeks after God. They have all turned aside; They have together become unprofitable; There is none who does good, no, not one.” How then is it possible for a holy, righteous, and perfect God to love such creatures? To understand this we must understand something of the nature and character of God.

First John 4:8 and 16 tell us that “God is love.” Never was a more important declaration made than this—God is love. This is a profound statement. God doesn’t just love; He is love. His nature and essence are love. Love permeates His very being and infuses all His other attributes, even His wrath and anger. Because God’s very nature is love, He must demonstrate love, just as He must demonstrate all His attributes because doing so glorifies Him. Glorifying God is the highest, the best, and the most noble of all acts, so, naturally, glorifying Himself is what He must do, because He is the highest and the best, and He deserves all glory.

Since it is God's essential nature to love, He demonstrates His love by lavishing it on undeserving people who are in rebellion against Him. God’s love is not a sappy, sentimental, romantic feeling. Rather, it is agape love, the love of self-sacrifice. He demonstrates this sacrificial love by sending His Son to the cross to pay the penalty for our sin (1 John 4:10), by drawing us to Himself (John 6:44), by forgiving us of our rebellion against Him, and by sending His Holy Spirit to dwell within us, thereby enabling us to love as He loves. He did this in spite of the fact that we did not deserve it. "But God demonstrates His own love for us in this: While we were still sinners, Christ died for us" (Romans 5:8).

God's love is personal. He knows each of us individually and loves us personally. His is a mighty love that has no beginning and no end. It is this experiencing of God’s love that distinguishes Christianity from all other religions. Why does God love us? It is because of who He is: "God is love."

What does it mean that Jesus fulfilled the law, but did not abolish it?

Answer: In Matthew’s record of what is commonly called the Sermon on the Mount, these words of Jesus are recorded: “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished” (Matthew 5:17-18).

It is frequently argued that if Jesus did not “abolish” the law, then it must still be binding. Accordingly, such components as the Sabbath-day requirement must be operative still, along with perhaps numerous other elements of the Mosaic Law. This assumption is grounded in a misunderstanding of the words and intent of this passage. Christ did not suggest here that the binding nature of the law of Moses would remain forever in effect. Such a view would contradict everything we learn from the balance of the New Testament (Romans 10:4; Galatians 3:23-25; Ephesians 2:15).

Of special significance in this study is the word rendered “abolish.” It translates the Greek term kataluo, literally meaning “to loosen down.” The word is found seventeen times in the New Testament. It is used, for example, of the destruction of the Jewish temple by the Romans (Matthew 26:61; 27:40; Acts 6:14), and of the dissolving of the human body at death (2 Corinthians 5:1). The term can carry the extended meaning of “to overthrow,” i.e., “to render vain, deprive of success.” In classical Greek, it was used in connection with institutions, laws, etc., to convey the idea of “to invalidate.”

It is especially important to note how the word is used in Matthew 5:17. In this context, “abolish” is set in opposition to “fulfill.” Christ came “...not to abolish, but to fulfill.” Jesus did not come to this earth for the purpose of acting as an opponent of the law. His goal was not to prevent its fulfillment. Rather, He revered it, loved it, obeyed it, and brought it to fruition. He fulfilled the law’s prophetic utterances regarding Himself (Luke 24:44). Christ fulfilled the demands of the Mosaic law, which called for perfect obedience under threat of a “curse” (see Galatians 3:10, 13). In this sense, the law’s divine design will ever have an abiding effect. It will always accomplish the purpose for which it was given.

If, however, the law of Moses bears the same relationship to men today, in terms of its binding status, then it was not fulfilled, and Jesus failed at what He came to do. On the other hand, if the Lord did accomplish His goal, then the law was fulfilled, and it is not a binding legal institution today. Further, if the law of Moses was not fulfilled by Christ—and thus remains as a binding legal system for today—then it is not just partially binding. Rather, it is a totally compelling system. Jesus plainly said that not one “jot or tittle” (representative of the smallest markings of the Hebrew script) would pass away until all was fulfilled. Consequently, nothing of the law was to fail until it had completely accomplished its purpose. Jesus fulfilled the law. Jesus fulfilled all of the law. We cannot say that Jesus fulfilled the sacrificial system, but did not fulfill the other aspects of the law. Jesus either fulfilled all of the law, or none of it. What Jesus' death means for the sacrificial system, it also means for the other aspects of the law.

WHAT IS THE CONSCIENCE?

Answer: The conscience is defined as that part of the human psyche that induces mental anguish and feelings of guilt when we violate it and feelings of pleasure and well-being when our actions, thoughts and words are in conformity to our value systems. The Greek word translated “conscience” in all New Testament references is suneidēsis, meaning “moral awareness” or “moral consciousness.” The conscience reacts when one’s actions, thoughts, and words conform to, or are contrary to, a standard of right and wrong.

There is no Hebrew term in the Old Testament equivalent to suneidēsis in the New Testament. The lack of a Hebrew word for “conscience” may be due to the Jewish worldview, which was communal rather than individual. The Hebrew considered himself as a member of a covenant community that related corporately to God and His laws, rather than as an individual. In other words, the Hebrew was confident in his own position before God if the Hebrew nation as a whole was in good fellowship with Him.

The New Testament concept of conscience is more individual in nature and involves three major truths. First, conscience is a God-given capacity for human beings to exercise self-evaluation. Paul refers several times to his own conscience being “good” or “clear” (Acts 23:1; 24:16; 1 Corinthians 4:4). Paul examined his own words and deeds and found them to be in accordance with his morals and value system, which were, of course, based on God’s standards. His conscience verified the integrity of his heart.

Second, the New Testament portrays the conscience as a witness to something. Paul says the Gentiles have consciences that bear witness to the presence of the law of God written on their hearts, even though they did not have the Mosaic Law (Romans 2:14-15). He also appeals to his own conscience as a witness that he speaks the truth (Romans 9:1) and that he has conducted himself in holiness and sincerity in his dealings with men (2 Corinthians 1:12). He also says that his conscience tells him his actions are apparent to both God and the witness of other men’s consciences (2 Corinthians 5:11).

Third, the conscience is a servant of the individual’s value system. An immature or weak value system produces a weak conscience, while a fully informed value system produces a strong sense of right and wrong. In the Christian life, one’s conscience can be driven by an inadequate understanding of scriptural truths and can produce feelings of guilt and shame disproportionate to the issues at hand. Maturing in the faith strengthens the conscience.

This last function of the conscience is what Paul addresses in his instructions regarding eating food sacrificed to idols. He makes the case that, since idols are not real gods, it makes no difference if food has been sacrificed to them or not. But some in the Corinthian church were weak in their understanding and believed that such gods really existed. These immature believers were horrified at the thought of eating food sacrificed to the gods, because their consciences were informed by erroneous prejudices and superstitious views. Therefore, Paul encourages those more mature in their understanding not to exercise their freedom to eat if it would cause the consciences of their weaker brothers to condemn their actions. The lesson here is that, if our consciences are clear because of mature faith and understanding, we are not to cause those with weaker consciences to stumble by exercising the freedom that comes with a stronger conscience.

Another reference to conscience in the New Testament is to a conscience that is “seared” or rendered insensitive as though it had been cauterized with a hot iron (1 Timothy 4:1-2). Such a conscience is hardened and calloused, no longer feeling anything. A person with a seared conscience no longer listens to its promptings, and he can sin with abandon, delude himself into thinking all is well with his soul, and treat others insensitively and without compassion.

As Christians, we are to keep our consciences clear by obeying God and keeping our relationship with Him in good standing. We do this by the application of His Word, renewing and softening our hearts continually. We consider those whose consciences are weak, treating them with Christian love and compassion.