by R. Herbert | Dec 14, 2014 | History & the Bible
Fifth in Our Lessons from the Kings Series
Josiah was undoubtedly one of ancient Judah’s best rulers. This king ruled for thirty-one years (c. 640-609 BC), accomplishing great good during his reign. Yet his death is puzzling and provides a sobering lesson to anyone who reads the story.
Perhaps under the influence of Jeremiah, in his eighteenth year Josiah began a great reformation of the faith of Judah. He first repaired the Temple of Solomon and renewed the ancient covenant with God (2 Kings 23). The king then began to cleanse Judah of idolatry. The temple was purged and idolatrous “high places” were destroyed throughout Judah and even beyond. Josiah clearly returned to the one God and humbly led his people to return also. But something went horribly amiss. Josiah did not die in peace, as we might expect, but as a result of a foolish gamble.
To understand Josiah’s sad demise we need to understand the basics of international relations in his day. When Josiah ascended the throne the ancient Near East was in political flux. That world’s established “superpower,” the Assyrian Empire, was disintegrating and the Neo-Babylonian Empire was rising to replace it. Egypt, another key power player under the strong pharaoh Necho II, led an army north to fight the Babylonians.
This is where Josiah enters the picture. Necho requested permission to pass through Judah on the main road to Syria in order to fight the Babylonians, but, ironically – considering Judah’s soon-coming downfall at the hands of the Babylonians – Josiah refused. According to II Chronicles 35:20-21 Necho then sent messengers to Josiah saying, “ … I am not coming against you today but against the house with which I am at war, and God has ordered me to hurry. Stop for your own sake from interfering with God who is with me, so that He will not destroy you.” This message is amazing not only in that Necho pleaded with the relatively minor king Josiah not to interfere, but also claimed that God Himself instructed him to do what he was doing.
Was this just a detail of cleverly contrived psychological warfare, or was Necho really marching under the influence of God who raises kingdoms and diminishes them (Daniel 2:21)? The biblical account appears to indicate the latter as Chronicles tells us that “Josiah … would not listen to what Necho had said at God’s command but went to fight him on the plain of Megiddo” (2 Chronicles 35:22, emphasis added). The results of this battle were disastrous for the Judean king. Archers shot Josiah, and he was taken back to Jerusalem, where he died (vs. 23).
Josiah’s taking a huge chance with his life at Megiddo not only led to his own death, but also to the loss of Judean independence. So what happened to this good king of Judah? Proverbs 26:17 gives the principle of not meddling in a matter that does not concern us, and Josiah may have paid the price for not knowing or heeding that principle. Josiah certainly took a huge chance with his own life – and lost. There is no doubt that God sometimes mercifully protects those who love Him from the results of foolish decisions and actions, but He does not guarantee that He will do this in any or every circumstance, and the principle of not “tempting” God by taking unnecessary risks (Deuteronomy 6:16) certainly applies here. We can jeopardize our success, our happiness, and even our lives through taking foolish chances – despite our relationship with God.
The great lesson we can all learn from Josiah’s demise is don’t run the stop lights of life – physical or spiritual.
by R. Herbert | Dec 10, 2014 | Family, Problems, Relationships
Many users of pornography do not understand that like drugs, pornography does have physical, measurable, negative effects on the human brain. Most medical studies confirming this fact have been conducted with men, though there is clear evidence that women can also be affected.
Simply put, sexually explicit material triggers “mirror neurons” in the brain. These are the neurons involved in mimicking behavior and in the case of pornography, the mirror neuron system triggers arousal in the brain, which leads to growing sexual tension and a corresponding desire for release. The problem, according to Professor William M. Struthers, a psychologist at Wheaton College, is that “ … this leads to hormonal and neurological consequences, which bind [the man] to the object he is focusing on.” Pornography thus enslaves its users to its images in the sense that the biological response intended to bond a man and woman are transferred, thus loosening the bond between them and forming a bond with the pornography itself.
But this is only the beginning. In men, a primary chemical involved in sexual arousal which is affected by pornography use is dopamine, and it is well known that dopamine plays a major role in reward-driven learning. Many studies have shown that rewarded behaviors increase the level of dopamine transmission in the brain (the basis of addictions to drugs such as cocaine, amphetamine, and methamphetamine which act directly on the dopamine system). Dopamine production peaks in the brain when an individual is exposed to stimuli which are novel – especially if the stimuli are sexual. This is why pornography users become trapped in endlessly seeking new images – because they have trained themselves to be unsatisfied with the same stimulus.
As a result, viewing erotic images of numerous individuals can actually trigger more dopamine production than sex with an actual partner. In this way, pornography leads to a psychological addiction that teaches the brain that images are more satisfying – and the user becomes, in turn, less satisfied with his or her real partner (a process known to psychologists and ethnologists as the “Coolidge effect,” which affects mammalian males and to some extent females). With individuals not in sexual relationships the addiction is still firmly formed, and sexual relations within eventual marriage are doomed to prove less satisfying and less likely to hold the relationship together.
One of the final destructive effects of this cycle is that the overstimulation of the psychological reward process which occurs with repeated pornography-stimulated dopamine production creates actual desensitization; the brain doesn’t respond as much as it used to do and the individual actually feels less reward from pleasure. Over time, that same desensitization causes porn users to have to work ever harder to accomplish feelings of satisfaction through more, more frequent, or more extreme sexual stimuli. The cycle is endlessly ongoing; and the more porn is used, the more numb the brain becomes.
Telling users that pornography debases or exploits women (although completely true) often has little effect because users are usually into porn for self-centered gratification which is elevated above the happiness of others; but porn users are themselves being harmed. A University of Sydney study found that those using porn regularly were more likely to have severe social and relationship problems and were more likely to lose their jobs, their relationships, and to get in trouble with the law. But if a user can understand what is actually happening to his or her “brain on porn,” it can help the person to realize that the happiness which is ultimately and most severely compromised by porn is their own.
by R. Herbert | Dec 7, 2014 | Great Commission
The apostles and early Church did not understand the concept of the expanding universe, of course. In fact, their concept of the universe itself was doubtless limited to what they could see with their own eyes without the help of today’s astronomy and theoretical physics.
But the early Christians’ concept of their expanding universe was a clear one. We see this in some of the final words of Christ to his disciples: “But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth” (Acts 1:8).
The expansion of the Christian universe was indeed a clear one. Starting in Jerusalem, the beginning of Christianity’s “Big Bang,” the word surged outward throughout the land of the Jews, then further through the areas of the culturally-related Samaritans, and finally into the lands of the Gentiles – outwards toward the ends of the earth. Obviously, this is to over-simplify the analogy with the expanding physical universe (which appears to be expanding from every point), but the analogy works at the basic level of the concept of expansion. This certainly meshed with Jesus’ earlier teachings of the Kingdom of God growing and spreading throughout the world (see our article on Christ’s parable of the mustard seed here).
We may (depending on translation) perhaps see this expansion of the Kingdom in Isaiah 51:16: “I have put My words in your mouth, … in order to plant the heavens, to found the earth, and to say to Zion, ‘You are My people.’” (Holman). If this translation is followed, the expansion of the message of God seems to be viewed in reverse here – from the heavens themselves – back to earth – back to Jerusalem.
What is clear about the expansion of Christianity is that – as in our analogy of the expanding universe – there are two competing forces at work: expansion and entropy. The force that appears to continually expand the universe is countered by the principle of entropy, of the running down of energy and the lapsing into lack of motion, stillness, and eventual energy-death. In the expansion of Christianity we see the same thing. The word has come to many, but not all continue the expansion. Viewed this way, although we may see some of the evils of this world as primary forces holding back and attempting to slow down the spread of Christianity, how much more is the expansion slowed by the millions who know the name of Christ, and accept His teachings, but who are hindered in expanding the Kingdom of God through their own entropy and inaction.
This is part of what we find in the parable of the talents – of the servant who simply buried his part in the kingdom’s expansion in the ground (Matthew 25:24-30). On the other hand, Christ talked about the opposite – the potential for true expansion we all have – in saying: “… whoever believes in me will do the works I have been doing, and they will do even greater things than these…” (John 14:12). While we may get caught up in wondering how we can do greater works than Jesus himself, we miss the point that if we are part of the expansion, then we will be doing work toward the same goals.
So it’s a decision that we, as Christians, must make each day: What will my day be today? Will I be part of the entropy, or part of the expansion?
by R. Herbert | Dec 3, 2014 | God
“Even though I walk through the darkest valley, I will fear no evil, for you are with me; your rod and your staff, they comfort me” (Psalm 23:4).
From the soldier on patrol in an active war zone to the timid individual “afraid of his own shadow,” we all face dark valleys in some parts of our lives – even if they are only in our memories. King David’s words in Psalm 23 have been a help to those going into the dark valleys for thousands of years, but we can sometimes miss their point.
If you have ever seen devotionals or other religious writings urging us to “take God with you into the valley,” you will perhaps know what I mean. Well intentioned as this approach is, it can have the unintended consequence of reducing God in our minds to a kind of spiritual good luck charm – a token we feel we must have with us for the sake of survival. But the truth is, of course, we don’t need to take God into the dark valley – the One who is everywhere is already there. We see this in the words of David:
“Where can I go from your Spirit? Where can I flee from your presence? If I go up to the heavens, you are there; if I make my bed in the depths, you are there. If I rise on the wings of the dawn, if I settle on the far side of the sea, even there your hand will guide me, your right hand will hold me fast. If I say, ‘Surely the darkness will hide me and the light become night around me,’ even the darkness will not be dark to you; the night will shine like the day, for darkness is as light to you” (Psalm 139:7-12).
These verses from Psalm 139 dovetail perfectly with those from Psalm 23. David is not saying “Where can I hide from your spirit?” He is asking, rhetorically, “Where can I possibly go where you are not already there?” In the same way, “Surely the darkness will hide me” does not mean “I can hide from you in darkness,” but an honest admitting of anxiety in the form of “What if God does not see me in the dark valley?”
David knew the answers to these rhetorical questions. He had been in the dark valley – numerous times. He had cried out from the darkness around him enough times that he knew he would be heard. We can learn the same trust, too. We needn’t ever feel we are trying to contact a distant God – like someone radioing or calling from a signal-dead spot. God is there in the dark valley as much as anywhere. Notice David’s words again: “In my alarm I said, ‘I am cut off from your sight!’ Yet you heard my cry for mercy when I called to you for help” (Psalm 31:22). All we have to do to establish contact is to speak to Him, and if we do, He will respond.
So we need not think that we have to take God with us into the dark valleys of our lives. The good news is, He is waiting to hear from us there, waiting to be with us there just as much as He is anywhere. And, as David wrote, there is no valley dark enough to hide us from Him, no valley dark enough to block Him from helping us. We need not feel we must somehow take Him into the valley – He is already there.
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