by R. Herbert | Dec 21, 2014 | Knowledge & Wisdom
“When [the shepherds] had seen [the infant Jesus], they spread the word concerning what had been told them [by the angels] about this child, and all who heard it were amazed at what the shepherds said to them. But Mary treasured up all these things and pondered them in her heart. The shepherds returned, glorifying and praising God for all the things they had heard and seen …” (Luke 2:17-20).
Have you ever contrasted, while reading these verses, the reaction of Mary – compared to that of the shepherds – regarding the birth of Jesus? Luke makes it clear that the shepherds were “sharing their testimony,” as we might call it, with everyone. On the other hand, Mary, even as the mother of Jesus, and as someone who had also been told things by an angel (Luke 1:26-38), and who had earlier shared this experience with her cousin Elizabeth (Luke 1:39-56), remained silent on what had happened.
So why when the shepherds seem to have gone all out in sharing what they knew of the good news, did Mary stay silent? Some have said that as a woman her testimony would not have been accepted in that ancient culture, but there are plenty of instances in the New Testament of that not being the case (for example, John 20:18). It seems far more likely that given the situation regarding her son’s mysterious conception, it might appear that she was simply telling a story to cover what people humanly presumed had happened. In other words, the situation was different for Mary – the same event, the same knowledge of the truth, but different circumstances. Had Mary shared her testimony under those circumstances, it might well have led to the truth being doubted and defamed.
This story has obvious implications for our lives today. We fully understand that we should never fear to confess our faith or to share the gospel, but Mary’s example shows that this fact should be tempered by wisdom according to the circumstances. This spiritual reality is in harmony with the physical reality stressed numerous times, in different ways, in the Book of Proverbs. For example, “A prudent man conceals knowledge…” (Proverbs 12:23); and we see the principle at its most basic level, of course, in the reminder that there is indeed “… a time to be silent and a time to speak” (Ecclesiastes 3:7).
When we look at the ministry of Jesus himself, we see that sometimes he spoke out regarding the truth, but sometimes he did not (for example, Matthew 21:23-27). He also instructed his followers “Do not give dogs what is sacred; do not throw your pearls to pigs. If you do, they may trample them under their feet, and turn and tear you to pieces” (Matthew 7:6). This statement was allegorical, of course; but Jesus also instructed his disciples to move on when it was clear that people were antagonistic and had no interest in the truth of God (Matthew 10:11-14). “Behold, I send you out as sheep in the midst of wolves;” he said, “therefore, be shrewd as serpents, and innocent as doves” (Matthew 10:16); “For the people of this world are more shrewd in dealing with their own kind than are the people of the light” (Luke 16:8).
All these scriptures show a clear pattern of the use of wisdom in situations where the truth of God might be shared. In Mary’s situation, it would clearly have been problematic if she had spoken what she knew and, rather than God being glorified, her audience actually had been less likely to accept the truth. The truth of God is a wonderful gift to share, but it is one that should always be shared at an appropriate time and with wisdom.
by R. Herbert | Dec 15, 2014 | Prayer
The New Testament records that one day a disciple asked Jesus, “Lord, teach us to pray.” Jesus replied: “When you pray, say …” and then he proceeded to give what is called “The Lord’s Prayer” (Matthew 6:9–13, and Luke 11:2–4).
We see that this prayer was probably intended as a model, which could be used as an outline and expanded in our own words, by the fact that the wording is different in the two gospels in which it occurs – so reciting its exact words is clearly not as important as following its points.
Today we have uploaded a guide showing how the points included in the Lord’s Prayer can be expanded in our own words for regular formal prayer which effectively covers all aspects of our relationship with God. This “how-to” article is “Using the Lord’s Prayer as a Guide” on our Tactical Living page. If you would like to see how you can use the Lord’s Prayer for fuller and more meaningful prayer, you can read it here.
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?
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