A: The entire passage in Hebrews 3 and 4 speaks about the failure of ancient Israel to enter the Promised Land of Canaan, and the fact that Christians must be careful to avoid making the same mistakes, so that they can enter the future Millennial rest — the spiritual Promised Land, so to speak. At the same time, Paul draws an additional analogy between the weekly Sabbath and the Millennial rest at the end of man’s rule, comparing the coming Millennial rest with a Millennial “Sabbath” of 1000 years. Several Scriptures indicate a 7000-year plan of God — comprising a “week” of seven 1000-years “days.” God gave man 6000 years (or 6000 “days” of 1000-years each) to prove that man, under Satan’s influence, cannot rule himself. These first six “days” of 1000-years each will be followed by the seventh “day” of 1000 years, called the Millennium, during which Christ and His elect will rule this earth (compare Revelation 20:4-6; 2 Peter 3:8; Psalm 90:4).

In Hebrews 3, Paul addresses ancient Israel’s disobedience in the wilderness, under Moses. Moses “was faithful in all His house” (Hebrews 3:2) — but the Israelites hardened their hearts (v. 8), and did not enter God’s physical rest of the Promised Land of Canaan at that time (v. 11). Rather, their corpses fell in the wilderness (v. 17) because of their “evil heart of unbelief” (v. 12) and because of their disobedience (vv. 18-19). Paul warns us that we could fall, if we are not careful (v. 12), although we are today led by Jesus Christ who is Head over His house — “whose house we are if we hold fast the confidence and the rejoicing of the hope firm to the end” (v. 6).

Using this analogy, Paul goes on to tell us in Hebrews 4:1 that “a promise remains of entering His rest.” Although Joshua did lead ancient Israel into the Promised Land of Canaan (Hebrews 4:8), this entrance was only a forerunner, foreshadowing the final Millennial rest still ahead of us. Paul points out that even after ancient Israel had entered the Promised Land of Canaan under Joshua, David still speaks of a future rest (v. 7) — the rest of the Millennium, when God rules here on earth through His Son, Jesus Christ, and through the Church of God, then made immortal.

This is the true and most meaningful rest that we are looking forward to. We also have a rest on a weekly basis, when we keep the weekly Sabbath. Paul states that as God rested from His work on the seventh day (Hebrews 4:4), so man is to rest from his work during the weekly Sabbath, and during the Millennial Sabbath at the end of man’s worldly rule — when the first 6000 years of God’s plan for creation have expired. As the weekly seventh day of God’s re-creation ended God’s work, so the weekly Sabbath lets us rest from our work, and the Millennial Sabbath of 1000 years will end the rule of man, under Satan’s influence, to be replaced by God’s rule.

In this context, Paul states that we must continue to keep the weekly Sabbath (Hebrews 4:9), since it foreshadows the Millennial rest to come. Hebrews 4:9 reads, correctly translated, “It is therefore the duty of the people of God to keep the Sabbath” (Lamsa). While he says that we need to rest on the weekly Sabbath, Paul continues in verse 11: “Let us therefore be diligent to enter that [final] rest.” He is still speaking of a future rest (“katapausis” in Greek), but he tells us at the same time that we can experience a foretaste of this future rest on a weekly basis, when we keep the Sabbath (“sabbatismos” in Greek, in Hebrews 4:9). This weekly Sabbath rest foreshadows the Millennial rest still to come, and it points back to God’s rest during the re-creation week. We can already cease today from our work on a weekly basis, when we keep the Sabbath, looking forward to the time when the whole world will be able to enjoy a life of peace and “rest” from hate, strife and war.

Paul’s point is this: When we don’t keep the weekly Sabbath, we are not diligent to enter the real rest to come (vv. 9, 11). We’ll make the same mistake as ancient Israel did. We are then in danger to “fall according to the same example of disobedience” (v. 11).

On the other hand, if we rest from our work on a weekly basis, by keeping the Sabbath, as God did rest from His work during the week of re-creation, we will ultimately enter God’s final rest. When we have entered that final rest (“katapausis” in Greek), we will have been made immortal, and we will have completely ceased from “our” human works, as God did cease from His works on the first weekly Sabbath — at the end of the re-creation week (v. 10).

A: 1 Corinthians 11:26 reads, “For as often as you eat this bread and drink this cup, you proclaim the Lord’s death till He comes.” Many have interpreted this Scripture to say, “Take it as often as you please.” But this is not what the Scripture teaches.

Reading the context, Paul was reminding the disciples of the events that happened on the “same night in which He (Christ) was betrayed.” (verse 23). Paul stated that on that night, Christ took the bread and the wine, gave it to His disciples, and said, “Take, eat… do this in remembrance of Me… This do, as often as you drink it, in remembrance of Me.” (verses 24, 25).

Christ commands His converted disciples to partake of the symbols of bread and wine “in remembrance” of “the Lord’s death.” This is a memorial — and memorials of momentous occasions are always observed annually, once a year, on the anniversary of the event they commemorate. It should be noted that God specifically denotes seven ANNUAL Sabbaths to be observed in their appointed times. These annual Holy Days are either memorials of events that have already taken place, or they foreshadow events that will still occur. It is during these annual observances that we are instructed to keep exactly what God has commanded.

Christ and His disciples were keeping the Passover — an annual celebration of the time when Old Testament Israel was spared from death. In ancient times, the Israelites had to take some of the blood of the Passover lamb and put it on the two door posts and on the lintel of the houses where they ate the lamb (Exodus 12:7-8). God had promised to “pass over” the Israelites, when He saw the blood (Exodus 12:13, 23). The entire service was called the “LORD’S Passover” or the “Passover sacrifice” (Exodus 12:11, 27) — it was a “memorial,” to be kept “by an everlasting ordinance” (Exodus 12:14, 27).

Luke 22:15 tells us that Christ had “desired with fervent desire to eat this Passover.” We read in Matthew 26:17-20 that the disciples had prepared the Passover, and that Christ and His disciples ate it — that is, the Passover lamb — “when evening had come.” (Matthew 26:20; notice also Mark 14:12-18, 22). Christ changed the symbols that night from the flesh and the blood of a lamb to the bread and the wine of the true “Passover Lamb” — Jesus Christ (1 Corinthians 5:7; notice, too, John 1:29). By partaking of the bread and the wine on the Passover night, we symbolically partake of the flesh and blood of Jesus Christ for the continued forgiveness of our sins (John 6:35, 48-51, 53-56), as well as for our physical and spiritual healing (Matthew 8:16-17; Is. 53:4; 1 Peter 2:21-25), eventually leading to eternal life (John 6:58). So we see that it was the night of Jesus’ last Passover supper that He introduced new symbols. What was changed were the symbols–not WHEN or how often Passover itself was to be observed.

The Passover was kept once a year — “as a memorial.” On the night when Christ was betrayed, He kept the Passover. The Passover was at that time celebrated as a supper — that is why it is called in Scripture “the Lord’s supper.” We are today to continue keeping the Passover, but not as a meal — not as “the Lord’s Supper.” We are to only partake of the symbols of bread and wine on the Passover night — we do not eat a full meal during the Passover service. In fact, we are told that we must “discern the Lord’s body” — we must distinguish the symbols of bread and wine from an ordinary meal (1 Corinthians 11:29). 1 Corinthians 11:20, 34 tells us, “Therefore when you come together in one place, it is NOT to eat the Lord’s Supper… But if anyone is hungry, let him eat at home.” (As an aside, nowhere does the Bible speak about “communion,” during which we are to partake of bread and/or wine).

There is no evidence in the Bible that the New Testament Church ever partook of the symbols of bread and wine more often than once a year. Some point out that the disciples “broke bread” on other occasions as well, and that this proves that they frequently partook of the New Testament Passover symbols. However, the term, “to break bread,” simply means, “to eat a meal.” Acts 2:46 tells us that the disciples “broke bread daily from house to house,” eating “their food with gladness.” They were eating bread daily to satisfy their hunger. Paul says, however, that if we satisfy our hunger, when we partake of the symbols of bread and wine, we do it to our condemnation (1 Corinthians 11:34). “Breaking bread,” then, was just a common term to indicate eating a meal.

Paul did NOT say in 1 Corinthians 11 that we should partake of the “Lord’s Supper,” and that we can do so “as often as we please.” Rather, we are partaking of the New Testament Passover symbols of bread and wine once a year — during the Passover service — in memory of and as a memorial of Christ’s death and sacrifice. Every year, when we do so, we proclaim Christ’s death until He returns.

A: The Bible prohibits the consumption of the “flesh” of certain animals, designated as unclean in passages such as Leviticus 11:1-8 and Deuteronomy 14:7-8. The Church has long understood that the use of medications, mineral supplements or vitamins derived from unclean animals does not violate the Biblical injunction against eating the FLESH of unclean animals. Until recently, diabetics had to use insulin derived from pigs, and the Church did not prohibit such use. (Now, the best form of insulin is derived synthetically). This is based on the understanding that medication, drugs and supplements fall into the category of non-food. For instance, calcium can be extracted from oyster shells.

The consumption of these types of non-food items is not the equivalent of eating the flesh of unclean animals. Likewise, blood transfusions are not Biblically prohibited [although the Bible does prohibit the consumption of blood], since the transfusion is not the equivalent of eating blood. If one were to carry the Biblical prohibitions too far, kissing or sexual intercourse would be prohibited as well, due to the exchange of bodily fluids.

Regarding the consumption of various gelatin products, most gelatin is a meat by-product made from beef, calf or pork skin. It is used in many natural and unnatural forms, such as cereal bars, ice cream, yogurt, certain dairy drinks, medicines and chocolate, among other things. It is often difficult to find out if the gelatin is pork or beef derived. There are, however, vegetarian and kosher gelatin products available as well. Gelatin products derived merely from beef include Emes Gelatin and Three Star calf gelatin. When the question of the use of gelatin relates to the use of vitamins, supplements or medications, the principles would be the same as set forth in the first part of this Answer.

For instance, the modification of natural amino acids in gelatin is used to stabilize the shelf life of vaccines and therapeutic proteins and to enhance the attributes of various products. Gelfoam, a biodegradable carrier for osteogenic (bone producing) cells, is derived from pork gelatin. This procedure is used for the healing of the bones in cases of fractures and bone defects. Gelatin has also been used, with some success in some cases, in the treatment of arthritis, digestion, intestinal disorders, anemia, muscular dystrophy and even cancer.

Even apart from gelatin used in medicines, vitamins or minerals, an orthodox rabbi has certified JELL-O gelatin as kosher, although JELL-O gelatin is extracted from the skins of beef, calf and pork. This certification was based on the belief of many that during the manufacture of gelatin the composition of the original material undergoes a complete change or metamorphosis, that is, its original source becomes unidentifiable. The U.S. Food and Drug Administration does not consider gelatin to be a meat product. Nevertheless, they have also stated in 1998 that gelatin derived from cattle residing in, or originating from, countries reporting BSE should not be used.

Each Christian has to make the decision as to whether, and in what circumstances, to partake of the products as described herein. While it is true that the kingdom of God is not eating or drinking (Romans 14:17), and that “nothing that enters a man from the outside … can defile him” (Mark 7:15), the prohibition of the consumption of unclean flesh is still clearly valid, and we are admonished to honor or glorify God in our bodies (1 Corinthians 6:19-20) and not to defile the Holy Spirit that dwells in us (1 Corinthians 3:17). Based on the foregoing, we must never eat or drink or do anything that violates our conscience if we feel that we would be compromising with the Word of God (Romans 14:23).

We must all strive to live our lives correctly administering the Biblical patterns revealed to us. As Jesus Christ so clearly explained in applying God’s Word, the religious leaders of His time had so burdened the people that the Way of God was stifled in long lists of “do’s” and “don’ts”. As we in the Church of God strive for a right balance, let us all seek God’s continual guidance so that we may do only those things, which are pleasing in His sight.

A.: The Bible specifically mentions several times, in passing, the use of makeup. One of those passages can be found in 2 Kings 9:30, stating that the evil and wicked queen Jezebel hoped to seduce King Jehu. We read, “Now when Jehu had come to Jezreel, Jezebel heard of it; and she put paint on her eyes and adorned her head, and looked through a window.”

A similar passage can be found in two prophecies about Israel’s and Judah’s future enemies, in Jeremiah 4:30 and in Ezekiel 23:40. Jeremiah 4:30 speaks figuratively about the modern nation of Judah in this way, “And when you are plundered, what will you do? Though you clothe yourself with crimson, Though you adorn yourself with ornaments of gold, Though you enlarge your eyes with paint, In vain you will make yourself fair; Your lovers will despise you; they will seek your life.” Ezekiel 23:40, addressing the modern houses of Israel and Judah, states, “Furthermore you sent for men to come from afar, to whom a messenger was sent; and there they came. And you washed yourself for them, painted your eyes, and adorned yourself with ornaments.”

Some have concluded that these passages prohibit the application of makeup in any manner, shape or form. Although the use of makeup would clearly be wrong if used for an improper purpose, these passages do not condemn its use in general. Note that it says, figuratively, in Ezekiel 23:40 that Israel and Judah adorned themselves with ornaments, painted their eyes, and washed themselves for powerful men they sent for. Obviously, there is nothing wrong with washing ourselves (compare Ruth 3:1-3). In addition, God Himself adorned Israel, as we read in Ezekiel 16:10-14, and Christ tells us to “anoint your head and wash your face,” when we fast (Matthew 6:17). We also read in 1 Peter 3:1-6 that the wives’ adornment should not “merely [be] outward” (verse 3).

The problem is that Israel and Judah, as well as Jezebel, were doing all of these things for their powerful lovers. Israel, like Queen Jezebel, prostituted herself to buy the conquerors’ favor. The Bible clearly condemns the motive and intent, not the mere act of washing or wearing jewelry or applying makeup. In fact, Ezekiel 23:41 goes on to say that Israel and Judah misappropriated God’s incense and God’s oil for the occasion.

Note, too, that ancient Egypt was and remains famous for its use of cosmetics. Even the lower classes of Egypt wore makeup — both men and women. Yet, none of Israel’s detailed statutes given upon leaving Egypt speak about the use of makeup.

It is also interesting that righteous Job, after he had learned his lessons and was tremendously blessed by God, named one of his daughters “Keren-Happuch” (Job 42:14). The German Elberfelder Bibel comments that the literal meaning of this name is “rouge-pot” or, more generally, “makeup.” The Soncino commentary states that the literal meaning is, “horn of eye-paint.” If God condemns make-up in every case, it would be hardly conceivable that Job, after his genuine repentance (Job 42:6), named one of his daughters “makeup.”

Some have said that every woman who wears makeup is doing it because of vanity. This is simply not true. Even when the use of makeup was officially prohibited in the church, it was always recognized that the use was appropriate in certain circumstances. It is true, on the other hand, that the wearing of makeup by women would be wrong, if done for the purpose of vanity or vainglory, or, of course, for improper motives. To paint one’s face in such a way so that one looks like a circus clown or a prostitute would most certainly not fall within God’s parameters of decent and modest conduct. However, as is the case with the acknowledgment of birthdays, the wearing of makeup is a personal decision. One must be honest with God and oneself, as to why one is doing the things that one is doing. In addition, if a woman, perhaps in order to follow the example of others, wears makeup in violation of her own conscience, it would constitute sin (compare Romans 14:23).

A: The Bible specifically mentions two birthday celebrations of kings, ending with the deaths of certain individuals (John the Baptist and Pharaoh’s chief baker, compare Mark 6:21-27 and Genesis 40:20-22). There is another possible reference to birthday celebrations in Job 1:4: “And his [Job’s] sons would go and feast in their houses, each on his appointed day, and would send and invite their three sisters to eat and drink with them.” The German Menge Bible explains that this is a reference to the “birthdays” of the sons (A similar expression is used in Job 3:1, referring to Job’s day of birth). The children’s conduct prompted righteous Job to “sanctify them,” for he said, “It may be that my sons have sinned and cursed God in their hearts.” (Job 1:5).

Job’s reaction is interesting. He did not feel that the children HAD sinned by celebrating their birthdays, but that they MIGHT have sinned. On the other hand, we do not find any Biblical record that righteous people celebrated their own birthdays — nor do we find that Jesus Christ celebrated His birthday and that He told His disciples to celebrate it.

A birthday celebration with its accompanying elaborate parties and the giving of expensive gifts tends to emphasize the attitude of get and vanity — rather than the way of give which Christians are to follow. God’s Word condemns the glorifying of oneself. Compare Galatians 5:26: “Let us not be desirous of vainglory.” (AU). It appears that Job was concerned that his children might have engaged in selfish and vainglorious conduct during their birthday celebrations.

On the other hand, there is a difference between elaborate birthday celebrations and the acknowledgment that someone has become a year older. Obviously, the date of one’s birth is not pagan (regardless of whether one recognizes and counts by the Hebrew or the Roman calendar). It is not wrong and does in fact obey the command to honor our parents, to call, visit or send a modest gift to our parents on the day of their birth. Likewise, there are certain milestone years in the lives of young persons that can be acknowledged, such as reaching the age of 14, 16, 18 or 21. (For instance, the Jews have traditionally acknowledged the fact when a boy turns 14.) Also, in ancient Israel, young men being twenty or older were considered old enough to go to war, and a census was held to record the ages of the people (compare Numbers 1:2-3).

The distinction between simple acknowledgements and elaborate celebrations of birthdays may not always be that clear. God has given us a spirit of a sound mind (compare 2 Timothy 1:7), and if we are honest with God and ourselves, we will learn how to better please Him in everything we do (compare Ephesians 4:13). As long as the principles stated herein are adhered to and problems such as the danger of supporting vainglory and vanity are avoided,
acknowledgments of certain birthdays of special people close to us are individual decisions.
However, we must keep in mind that we must not violate our own conscience in this regard, as everything “not from faith is sin” (Romans 14:23).