Why is the birth of Jesus Christ celebrated on 25th December? According to the Encyclopedia Britannica, December 25 was first identified as the date of Jesus’ birth by Sextus Julius Africanus (AD 160-240) in AD 221. Africanus wrote Chronographiai, a history of the world in five volumes.
As “there were shepherds living out in the fields nearby, keeping watch over their flocks at night” (Lk. 2:8NIV) when Christ was born, it’s usually assumed that it wasn’t winter because it would be too cold to be living in the fields overnight. So people often assume that the date of Christmas is not connected to the date of Christ’s birth. (more…)
A tattoo is a permanent marking made by inserting ink into the layers of skin to change the pigment for decorative or other reasons. Tattooing is a tradition among indigenous peoples around the world. The symbolism and impact of tattoos varies in different places and cultures.
The only specific mention of tattoos in the Bible is a command given to the Jews in about 1450 BC when they were travelling from Egypt to Canaan: “Do not cut your bodies for the dead or put tattoo marks on yourselves” (Lev. 19:28 TNIV). According to Scripture, Christians are not under Old Testament Law. When Christ fulfilled the Law by paying the death penalty for sin (Mt. 5:17; Rom. 10:4), the Old Testament Law was set aside as obsolete (Eph. 2:15; Heb. 7:18; 8:13), and believers are not under it, but under God’s grace (Rom. 6:14; Gal. 3:23-25). However, when specific laws are interpreted in light of their context and the New Testament, useful principles may be derived from them (1 Cor. 10:6-11; 2 Tim. 3:15-17).
The context of Leviticus 19:28 is a set of laws that prohibited Jews from following the pagan practices of the Egyptians and the Canaanites (Lev. 18:1-5, 24-30; 20:22-24). These laws mainly related to sexual immorality, spiritualism and witchcraft and other areas of personal conduct that were to distinguish God’s people. The punishment for disobeying them is given in Leviticus 20. As the “tattoo marks” described in Leviticus 19:28 were associated with false religious practices, they were prohibited for these Jews because God did not want them to be identified with idolatry. The New Testament also teaches that believers are to have nothing to do with idolatry (1 Cor. 10:7, 14; 1 Jn. 5:21) and apostasy (Heb. 3:12).
Some other commands in Leviticus 19 are also no longer associated with idolatry: “Do not wear clothing woven of two kinds of material” (19:19), and “’Do not cut the hair at the sides of your head or clip off the edges of your beard” (19:27). Since it is not specifically mentioned in the New Testament, the practice of tattooing is not prohibited for Christians today, but the principle of not being identified with idolatry and not backsliding would still apply.
Today, a tattoo is usually a decorative means of self expression and personal decoration that is not associated with idolatry. In a situation that is not sinful, whether to get a tattoo can be considered a debatable matter, like whether to eat food that has been offered to idols or whether one day is more sacred than another (Rom. 14:1-6). The Bible gives five principles that can help us determine God’s will in situations like this.
First, we are to honor God with our bodies (1 Cor. 6:19-20). In other words, will a tattoo honor or dishonor God? Is the reason for getting one to draw attention to ourselves (1 Tim. 2:9)? A related principle is that whatever we do should be done for the glory of God (1 Cor. 10:31). Will He be exalted or disgraced? Will others think less of God, His Church or His Word because of what I do?
Second, it is sinful to cause believers with weaker consciences to stumble by violating their conscience (Rom. 14:13-14, 20-21; 1 Cor. 8:7-13). In this instance we should refrain from doing something that is not specifically forbidden in Scripture if it hinders the spiritual progress of a weaker believer. Paul even extends this principle to unbelievers because he wanted them to accept Christ as their Savior (1 Cor. 10:32-33). It’s loving and unselfish to think of others above ourselves (Rom. 14:15; 15:1-2).
Third, with regard to tattoos and other matters of secondary importance, we shouldn’t judge others because they are accountable to the Lord and not to us (Rom. 14:4, 10-12). This means respecting each other’s opinion as we can have differing views on what pleases the Lord (1 Th. 4:1).
Fourth, make every effort to do the things that lead to peace and spiritual growth (Rom. 14:19). Will what we do help or hinder the harmony of believers?
Fifth, despite our differences of opinion with regard to matters of secondary importance, believers should accept one another just as Christ has accepted us (Rom. 15:7). Our fellowship with one another shouldn’t depend on one’s viewpoint on such matters.
As tattoos are permanent, consider whether having a tattoo will be regretted by you and your family in years to come. Also, because images affect thoughts, any tattoo that you might get should focus on what is true, honorable, right, pure, lovely, admirable, excellent and praiseworthy, and not obscene (Phil. 4:8; Eph. 5:3-5). For example, it could symbolize a Biblical truth which represents your relationship with Christ.
Finally, our bodies are like “instruments” or tools that can be used for good or bad purposes (Rom. 6:13). The important question to ask is whether we are using our bodies for God, not whether we have a tattoo or not. Romans 12:1-2 says this: “I urge you, brothers and sisters, in view of God’s mercies, to offer your bodies as a living sacrifice, holy and pleasing to God … Do not conform to the pattern of this world, but be transformed by the renewing of your mind.”
Published July 2010
See the other articles in this series:
– What does the Old Testament say about Christians getting tattoos?
– What does the New Testament say about Christians getting tattoos?
Why do Christians celebrate Christmas, when everybody knows it is pagan in origin, tradition and most of its practices?
Christmas is a time when Christians remember the birth of Jesus Christ. Most historians agree that the celebration of Christmas did not begin until the fourth century, although they are not certain exactly how or why it began as a Christian festival. The most accepted explanation is that it began in Roman culture that held a pagan celebration for the winter solstice on December 25. As Christians were reluctant to take part, they replaced it with Christmas.
Local customs, culture, traditions and history influence Christmas practices around the world. Some, such as giving gifts or using a star, were derived from the biblical nativity stories. Some, such as the legend of Saint Nicholas, have their origin in Church history. Others, such as the use of evergreens and a yule log, have pagan origins. Still others, such as reindeer, elves, and the North Pole, are secular in origin and used as commercial marketing techniques.
The word “pagan” means one who worships a false god – an idolater, an unbeliever. Many things have a pagan origin. For example, the names of the days of the week in English were named after Anglo-Saxon gods and goddesses (except for Saturday, which was named after the Roman god Saturn). These in turn were based on Roman gods. However, the meaning of these names has changed from that of a deity to that of a particular day. Previously they had a pagan connection, but now they do not. So, it’s not the source long ago that’s important, but whether there is a connection today to idolatry (1 Cor. 10:20). The same applies to tradition: it’s the situation today that counts.
Many customs cannot be linked directly to Scripture. For example, families remember birthdays and weddings, but in the Bible the former are only mentioned with respect to Pharaoh and Herod (Gen. 40:20; Mt. 14:6). This custom is not wrong. We have freedom in many areas of life. New Testament passages that apply to the Church are much less prescriptive than those applied to the Jews in the Old Testament. Customs can be morally good (Lk. 4:16), evil or neutral. Two tests that can be applied to customs and practices are: Will God be glorified, and will anyone be stumbled (1 Cor. 10:31-32)?
There is no mention in Scripture of celebrating Christ’s birth, although believers are to remember His death. On the other hand, there is no prohibition against it. The incarnation is part of the gospel message: Christ was born and lived as a human before He was crucified. The celebration of Christmas could be considered a debatable matter (Rom. 14:1). Christians shouldn’t quarrel over debatable matters, but follow their conscience and honor God in whatever they do (Rom. 14:1-15:7; 1 Cor. 8:4-13; 10:14-33). They shouldn’t impose their convictions on others but respect each other’s conscience on these matters.
In a secular society, Christmas provides a great opportunity for evangelism. The birth of Christ is the theme of many Christmas carols. Believers can use this time to explain that Christ came into the world to address the problem of our separation from God and enable us to be reconciled with God and to have the promise of eternal life with Him in heaven.
The main dangers at Christmas are the idols of selfishness, materialism and the gospel of good works. Are we focused on what we receive or on what we give? Do we get caught up in the frenzy of shopping and celebrating? Do we tell children that if they are good enough they will receive presents from Santa Claus?
Beware of the false gods of Christmas. Remember that, “It is more blessed to give than to receive” (Acts 20:35), and that the gospel teaches that we are not saved by what we do, but by God’s grace (Eph. 2:8).
Published, December 2007