Co-authored with Lisa Loden. The Story of Naaman is one of the most beloved and memorable stories in all of the Hebrew Bible. Believers easily identify with Naaman – commander of Syrian army who had a major problem in his life. He suffered from a terrible skin disease. The miracle of his healing after following the simple instructions of Elisha reminds New Testament believers of their new birth. After all, they have experienced it by simply trusting God and calling on Jesus for salvation. They are also able to identify with Naaman as a fellow sufferer. To be human is in some way to be a sufferer and no one is immune from problems, suffering and difficulties. Those who trust God and have known suffering and misery also know what it means for God to break through to their hearts and bless them with his covenantal blessing of healing that is always spiritual and sometimes physical. However, we would argue that such an interpretation of this chapter, while inspiring, completely misses its main point. What do we mean? Please, allow us to explain. The biblical writers used many literary techniques. For the purposes of this chapter, we must briefly introduce the current term for the technique that was used by the biblical authors. That term is inclusio. The term is self explanatory. It has to with defining the borders of the text. For a text to be designated as inclusio it must begin and end with the same verse, be exact or at least contain the same idea. There are thousands of such examples in the Bible. One of the main reasons why inclusio was used by the original writers was so that the reader and hearer would know where the literary unit begins and ends. This helps readers and hearers not to take a story out of its context. But, what does all of this have to do with a proper reading of the story of Naaman’s healing? The story of Naaman, from the standpoint of the original author, begins in 2 Kings 5:1-2 when a Syrian (Aramean) para-military group kidnaps a young Israeli woman on one of their incursions into the ancient Israelite territory. The young woman loses everything and becomes a slave who is owned by Naaman’s wife. The inclusio ends with the stunning statement, however, that the Syrian para-military groups will no longer make incursions into Israel (2 Kings 6:23). This means that the original author wanted us to see the whole story from the teenager’s kidnapping to the reconciliation of the hostile nations. It is one literary unit. The healing of Naaman is only the first part of the larger story. This gives us a clue that Naaman is not the main hero of the story. Instead, it is the young Israelite woman whose forgiving action in the beginning of the story results in the avalanche of events leading to national reconciliation by the end of the story. While Naaman’s healing is an important part the whole story, it must be read with an eye for the bigger picture and as such, for the bigger theological and practical considerations that we as authors are dealing with in this book. Without further introduction, let us start at the beginning and walk to the end of the story. We will see how this ancient story can speak to us today and influence our actions in our world as it speaks to us with prophetic power. The first verse of the chapter alerts us to that fact that something very unusual will be told in what follows. We read: “The king of Aram had great admiration for Naaman, the commander of his army, because through him the LORD had given Aram great victories. But though Naaman was a mighty warrior, he suffered from leprosy.” Stop and read that verse again. Does everything make sense? You should notice if you read it carefully that there is something in the text that is meant to immediately alert you to something very important. We read, “The LORD (covenantal God of Israel) had given Aram (Israel’s national enemy) great victories” through Naaman. From the start, we are given a clear pointer to God’s total control and his wise administration of his world shown by the way God perfectly governs it. There are times, however, when His governance makes absolutely no sense to His most intelligent creation. As Naaman, whose name in Hebrew means “pleasant”, is introduced in the text he is portrayed as a great and honourable man in his country. Yet Naaman suffered from a skin disease called leprosy. The next verse introduces the young Israelite woman who was kidnapped from her home in Israel and sold into slavery in Syria: “At this time Aramean raiders had invaded the land of Israel, and among their captives was a young girl who had been given to Naaman’s wife as a maid.” In the providence of the Most High God, she became ,a servant of Naaman’s wife and exercised true forgiveness towards the Aramean nation. She expressed that forgiveness by a heart-felt concern for the well-being of Naaman, the master of the home. There are interesting parallels here with the story of Joseph who was also sold into slavery and whose increasingly righteous life in Egypt led to salvation from starvation for his own father’s family. What should be noted here is that the Bible often uses literary devices such as repetition for emphasis, or on the contrary chooses not to mention a person’s name to underscore the insignificance of that person. Yet it is this young helpless female slave in a country that was not her own that begins the story with a twist that later becomes a powerful avalanche with unstoppable power to make peace. It all began like this: One day the girl said to her mistress, “I wish my master would go to see the prophet in Samaria. He would heal him of his leprosy.” Next, Naaman’s reaction underscores his level of suffering from leprosy: “So Naaman told the king what the young girl from Israel had said.” Just imagine the situation in which the second most powerful man in the country tells the King that a slave girl from Israel had given wise advice. The situation could have taken place only if Naaman was so hopelessly miserable from his skin disease that he could no longer tolerate the status quo. He was willing to go any length and try any alternative to be free of his affliction. What we need to keep in mind is that at that time Israel was not a strong military power as it is today. Syria felt confident in her ability to defeat Israel in military conflict. So the King of Syria told Naaman: “Go and visit the prophet … I will send a letter of introduction for you to take to the King of Israel.” The letter simply read: “With this letter I present my servant Naaman. I want you to heal him of his leprosy.” The King of Israel understood the letter to mean that the Syrian King had decided to provoke another military conflict with Israel by using his commander’s request to go to Israel for medical treatment. Naturally, he reacted as soon as he read the letter: “This man sends me a leper to heal! Am I God, that I can give life and take it away? I can see that he’s just trying to pick a fight with me.” Now… it may seem that the King of Israel displayed doctrinal soundness. Perhaps today most believers in the world would have agreed with him. However, when Elisha the prophet heard about the letter, his reaction was different. He rightfully perceived lack of faith and vision on the part of Israel’s king. In the mind of Elisha, the King was missing a wonderful opportunity to preach the gospel to Syria. He sent a message to Israel’s King: “Why are you so upset? Send Naaman to me, and he will learn that there is a true prophet here in Israel.” It is likely that some of you are thinking: Elisha lived before the incarnation of God’s Son, before the horrible events of the cross that resulted miraculously in the salvation of the world. What Gospel could Elisha possibly preach to Naaman? Don’t you have chronology of the biblical events confused? Not really, please, allow us to explain. The Gospel (good news) is not just a New Testament term. This New Testament term can only be properly understood in the context of its previous uses, especially in the Hebrew Bible/Old Testament. For example, in Isaiah 40:8-10 we read: “The grass withers and the flowers fade, but the word of our God stands forever.”O Zion, messenger of good news, shout from the mountaintops…Yes, the Sovereign Lord is coming in power. He will rule with a powerful arm. See, he brings his reward with him as he comes.” The meaning of this term (Gospel/Good News) is rooted in the declaration of the presence, power and therefore the worldwide fame of Israel’s God. This is even clearer in Isaiah 52:7-9. There we read: “How beautiful on the mountains are the feet of the messenger who brings good news, the good news of peace and salvation, the news that the God of Israel reigns! The watchmen shout and sing with joy, for before their very eyes they see the Lord returning to Jerusalem. Let the ruins of Jerusalem break into joyful song, for the Lord has comforted his people. He has redeemed Jerusalem. The Lord has demonstrated his holy power before the eyes of all the nations. All the ends of the earth will see the victory of our God.” This means that when we understand the Gospel of Jesus we must understand it in the same context that the New Testament writers themselves would have understood it. We must always be careful not to import or read in our much later understanding into the much older texts. For New Testament authors, Jesus’ rising from the dead on the third day was nothing less than a declaration of the presence, power and fame of Israel’s God. Now this Good News was destined to be proclaimed not passively as before, but actively to the entire world! So in a very real sense the Gospel of the Lord Jesus is the Good News that Israel’s God is alive and well. He continues to reign over all the earth, not just the Land of Israel, from His Heavenly throne. In the end of all things, He will come to judge the living and the dead. This is precisely why Elisha said to Israel’s King who was not overcome with the vision of proclamation of the presence, power and fame of Israel’s God: “Send Naaman to me, and he will learn that there is a true prophet here in Israel.” In the beginning of the story, Naaman is depicted as a powerful and proud man, but as the rest of the story unfolds, it traces God’s humbling of human pride and showing his own power instead. Here once again it is the nameless, the small, the insignificant people that are used by God, while those with power, money and authority are unable to live wisely. They don’t see the things that are obvious to the poor in spirit and flesh. Here’s how Naaman prepared for the meeting with Elisha: “So Naaman started out, carrying as gifts 750 pounds of silver, 150 pounds of gold, and ten sets of clothing… Naaman went with his horses and chariots and waited at the door of Elisha’s house He came to do honest business with the God of Israel and he reasoned as worshiper of Syria’s god would: Generous gifts of the worshiper (Naaman) buy blessings of forgiveness, cleansing and prosperity, including physical healing. He took an amount of silver, gold and extremely expensive clothing that a priest of Israel’s God would find to be fair price or even a generous reward for services rendered. In this way Naaman approached the God of Israel as a moral man who, proud of his morality, approaches God today. He knows his need for God, but wants to save his pride once this need is met by divinity. He wants to pay the price or give a very generous gift. However, he is not looking to enter into a life-long relationship of dependency and servitude to that divinity whose temporary help he is now seeking. In the Bible, horses and chariots are usually symbols of power and authority. This is how Naaman comes to Elisha – a posture that will sharply change to one of walking and a desire to humbly serve instead of flaunting his powerful position. When he comes to Elisha he cannot yet acknowledge with the psalmist that “Some nations boast of their chariots and horses, but we boast in the name of the Lord our God.” (Psalm 20:7) Elisha no doubt heard the noise of chariots from afar. He would have had time to think how he would greet the distinguished guest. When Naaman arrived, Elisha “sent a messenger out to him with this message: ‘Go and wash yourself seven times in the Jordan River. Then your skin will be restored, and you will be healed of your leprosy.’” Naturally, this angered Naaman. You see, there were two major problems. One was the humiliation of the important Syrian General by an “Israeli shaman.” Naaman needed to swallow his pride and overlook the insult of not being personally greeted by Elisha. The major problem had to do with a change of worldview that needed to take place in Naaman’s thinking. That change was actually far more problematic than it seems to us today or than it seemed to the servants who accompanied Naaman on this trip to Samaria. In ancient times, people believed that there were many gods in the world and some were more powerful than others. The belief that each country/state had at least one god of their own who was faithful to them as long as the people of the country did their part of the bargain in worshiping that particularly deity was almost universal. So, Israel had YHWH as their god, while Syria by all accounts worshiped another deity known in the Middle East as Rommon-Haddad . People living in an agricultural society understood that the two most important things for the prosperity of their country were the quality of the ground and an amount of the water sufficient to ensure that the land actually produced abundant harvest. In the ancient mind, there was an unbreakable connection between the particular god, the particular land, and particular people. We will call this the “holy triangle.” People carried out service to the god of their land, and in return, he, sometimes she, blessed them through the most important channels of blessings he had – rivers. In this way, rivers were not simply ancient conduits through which water came to people, but indeed, in the mind of the ancients, they were nothing less than special channels of covenantal blessings from the particular god to the particular people to make the particular land given to this people prosper. Have you ever wondered why throughout most of their history the Egyptians did not engage in colonization? The reason is that the Egyptians understood and believed in this holy triangle of God, People and Land. They believed that the Land of Egypt was the Holy Land and that Egyptian gods were blessing this wonderful land through the powerful channel of heavenly blessing called the Nile River. They believed strongly in eternal life, but they believed that that eternal life was intricately connected with the Land of Egypt. Egyptians did not colonize because they could not get Egyptian soldiers to be stationed outside of Egypt for any significant period. No Egyptian wanted to die outside of the Holy Land (Egypt) where he would be forever lost to the life of eternity and blessing. Can you imagine how ridiculous it must have seemed to the Pharaoh that the God of the slaves had called them leave Egypt and go to the Promised Land? Letting-my-people-go required a paradigm shift in the mind of the Egyptian leadership. The change was only achieved by the miracles of monumental proportions that we read in the Exodus story. Our story, however, is about Naaman. Contrary to our normal understanding of Naaman’s reaction, he understood that he was being asked to do something enormously difficult. Indeed, he was asked to do nothing less than to betray the faith of his fathers. He was being asked to be willing to acknowledge that there was a possibility that Israel’s God could do something the Syrian god was unable to do. Just as Abraham was asked to kill his only son, through whom Abraham’s God promised make a great nation and bless all the nations of the world); Naaman was asked to do something senseless and to his patriotic mind amounted to national, and religious treason. Naaman’s rage now seems far more understandable: “‘I thought he would certainly come out to meet me!’ he said. ‘I expected him to wave his hand over the leprosy and call on the name of the LORD his God and heal me! Aren’t the rivers of Damascus, the Abana and the Pharpar, better than any of the rivers of Israel? Why shouldn’t I wash in them and be healed?’ So Naaman turned and went away in a rage.” He was willing to receive something from the magical power of Israel’s holy men, but at the same time he was totally unwilling to abandon his great faith in Rommon-Haddad. He no doubt thought that it was this deity who gave him victories and not the covenantal God of Israel. This is the reason he brought bribes. He wanted to enter into a temporary arrangement with the religion of Israel. He wanted to get the product, get the bill, pay it, and move on in life. The problem was that Israel’s God is not a pagan deity. Naaman was unprepared for this reality. Israel’s God does not cut deals and he does not play games, but He absolutely loves to show mercy to people regardless of their ethnic or even religious identity. Naaman learned this once he finally listened to the advice of the nameless, theologically unsophisticated slaves who came with him on this trip to Elisha. “But his servants tried to reason with him and said, “Sir, if the prophet had told you to do something very difficult, wouldn’t you have done it? So you should certainly obey him when he says simply, ‘Go and wash and be cured!’” So Naaman went down to the Jordan River and dipped himself seven times, as the man of God had instructed him. And his skin became as healthy as the skin of a young child’s, and he was healed!” Once Naaman experienced the overwhelming power, presence, and mercy of Israel’s God his whole attitude changed. The storyteller makes sure that we notice this. He purposely uses the kind of vocabulary that shows Naaman’s whole-hearted transformation: “Then Naaman and his entire party went back to find the man of God. They stood before him, and Naaman said, ‘Now I know that there is no God in all the world except in Israel. So please accept a gift from your servant.’” Three things must be noted in this text. First, the posture of Naaman has changed dramatically. Naaman, instead of riding his chariot, walked and stood before the prophet Elisha. Second, Naaman has changed most important part of his worldview. He now acknowledged the true identity of the God who had been blessing him all his life and watching his back in battle. He now openly declared that the covenantal God of Israel is the only God there is in the entire world! This is a radical statement for a man of his time, living in a polytheistic society. Third, Naaman’s attitude of trading value for value became an attitude of radical service to the One whom he now understood to be his true benefactor. He humbly said to Elisha: “So please accept a gift from your servant.” Elisha’s response testifies that the same God who inspired Paul and his writings regarding the undeserved nature of God’s ultimate blessings of salvation also inspired the author of the 2 Kings. Long before the times of the reformation, when many believers rediscovered the Biblical doctrine of justification by faith alone, Elisha tells Naaman that he will not accept his gifts. Even when Naaman urged him, Elisha did not do so. Why? Elisha was a true Israelite who saw every situation in life as an opportunity for spreading the fame of Israel’s God and the discipling of anyone who wanted to learn. He knew that nothing would cement Naaman’s new theological direction more than emphasizing that what he received from Israel’s God was indeed free of charge. You may recall that in the parable of the Prodigal son (Luke 15:11-32),one of the two children demanded his inheritance long before the father’s passing. This son then leaves his home country and wastes his life and his inheritance while he is far away from his home. We have come to call this parable the parable of the prodigal son. In reality, this is a parable about two prodigal sons, not just one. One left the house, the other did not. In the end, perhaps, ironically, the son who wandered off showed that he knew his father better than the son who never physically left the house. It is the second son, who is the prodigal son par excellence. The first son did not know the father at all. Later in the story, Elisha’s infamous servant Gehazi acted like the second prodigal son in the parable in Luke. He followed Naaman and lied to him saying that Elisha was now asking Naaman for money to provide hospitality to two prophets who have supposedly just come from the territory of another tribe: “but my master has sent me to tell you that two young prophets from the hill country of Ephraim have just arrived. He would like 75 pounds of silver and two sets of clothing to give to them.” “By all means, take twice as much* silver,” Naaman insisted.” The storyteller explains that Elisha took this so seriously that when Gehazi returned, he cursed him with the same curse that plagued Naaman. The curse was enlarged to include Gehazi’s decedents. This reflects an important biblical principle: the more knowledge you have, the more responsible you are: “But Elisha asked him, ‘Don’t you realize that I was there in spirit when Naaman stepped down from his chariot to meet you? Is this the time to receive money and clothing, olive groves and vineyards, sheep and cattle, and male and female servants? Because you have done this, you and your descendants will suffer from Naaman’s leprosy forever.’ When Gehazi left the room, he was covered with leprosy; his skin was white as snow.” Gehazi became leprous even though he was in close proximity to God and his word. His actions clearly proved that he really did not belong to the covenant-keeping part of Israel. Paul will much later explain to us that not all Israel is Israel (Rom.9:6). Gehazi certainly fit this category of people who endured the God of Israel’s curse by their actions that hinder the spread of YHWH’s fame among the nations. See the chapter on Covenants later in this book). It is important to see that Israel’s God was not only merciful but also just and that covenant responsibility is indeed something of a very real danger zone. We now return to the story of Naaman. Once he was cleansed and after he declared his unwavering allegiance to Israel’s God as the only deity governing the entire known world. After Elisha refused to accept Naaman’s gifts, we read something that seems strange or at least seems to argue that Naaman had not been truly converted: “Then Naaman said, ‘All right, but please allow me to load two of my mules with earth from this place, and I will take it back home with me. From now on I will never again offer burnt offerings or sacrifices to any other god except the LORD. However, may the LORD pardon me in this one thing: When my master the king goes into the temple of the god Rimmon to worship there and leans on my arm, may the LORD pardon me when I bow, too.’”Go in peace,’ Elisha said. So Naaman started home again.” When compared with the conversion of Ruth, Naaman stands in stark contrast. In a very real way, he prefigures the New Covenant engrafting of the Gentiles into the Tree of Israel’s faith (Rom.11). Ruth’s conversion ends with the words “Wherever you go, I will go; wherever you live, I will live. Your people will be my people, and your God will be my God.” (Ruth 1:16) If we can borrow Ruth’s phraseology, it may be possible to summarize Naaman’s thinking as following: Your God will be my God, but my people (Syrians) will still be my people.[1] If you are primarily reading the New Testament collection, this story seems to fit right in, but for the Hebrew Bible/Old Testament this story is nothing less than revolutionary. Elisha announced that in response to Naaman’s plan to go back to his pagan people and remain in the same position in service to the King of Aram, the God of Israel would place upon this new convert the greatest blessing possible. When we see that Elisha blessed Naaman with the greatest blessing – Peace (Numbers 6:24-26), we are assured that Naaman was not doing something unfaithful here. Remember that Naaman’s name means faithful in Hebrew. If you are puzzled, you are where you should be. The English version of the Bible does not call our attention to how Naaman changed the formal name of his Syrian god Rommon-Haddad to a Hebrew word that means Pomegranate (Rimmon). In other words, it is likely, that Naaman was not saying to Elisha: “Please, bless me while I compromise my new found faith and bow to my old pagan culture.” Instead, Naaman was saying something entirely different: “Please allow me to load two of my mules with earth from this place, and I will take it back home with me. From now on I will never again offer burnt offerings or sacrifices to any other god except the LORD.” This recalls the discussion about the holy triangle of God, People and Land and how it functioned in the mind of the ancients. An additional lesson in Jewish history will help us to understand that story better. When in dispersion from their homeland, Jewish people were known not to engage in agricultural work. Jews would work in trade, education, medicine, but the overwhelming majority would not work in the fields or farms. Jackie Mason once said: “A Jew can buy a farm, sell a farm, but not work on the farm!” Throughout history, this fact was interpreted in a mostly anti-Semitic way: Jews don’t like to work hard, they make Gentiles do the hard work. However, if this is the case, why in the modern state of Israel are there so many Jewish farmers? Jews work the ground without any qualms. The issue is not about work, whether hard or easy. The real answer has to do with whose land the Jews were allowed to work. Many Jewish sages operated from the same ancient worldview paradigm as Naaman’s, the Egyptians and all of the peoples of the Ancient Near East. The Jews were discouraged from working any ground except for the land that was given to them by their God. Working foreign land was spiritually “dangerous”, since the process would no doubt foster a metaphysical connection with a religious identity that was not their own. Now, after the significant influence of religious logic had passed, Jewish people, without knowing the original reasons, simply continued in the traditional ways of choosing professions that stayed away from agriculture. Obviously there were always exceptions to the rule and there is always a danger of a Jewish farmer reading this book somewhere on the planet Earth. Since you may be wondering why Naaman would need the earth from Israel, then you are on the right track. The same holy triangle of the rabbis was also believed by Naaman. He believed that the God of Israel had given Israel a special land in which the People of Israel would be blessed upon the condition of covenant-keeping life. Therefore, what Naaman asked for was completely consistent with his worldview. He asked for as much dirt as his mules could carry. It’s likely that he regretted not bringing more mules instead of all the silver and gold. He now wished he could take more of Israel’s earth to Aram. Now he was committed to spread Yahweh’s fame and to establish the metaphysical connection between the God of Israel and his own beloved country. In the New Covenant, Gentiles are not called to become cultural Jews, though some may choose to do so anyway. Gentiles are fully loved and treasured by Israel’s God. Paul writes that this mystery, in which Gentiles would be equal co-heirs without formal conversion to Judaism, was wholly unknown to the prophets of the Hebrew Bible. He states: “When I think of all this, I, Paul, a prisoner of Christ Jesus for the benefit of you Gentiles, assuming, by the way, that you know God gave me the special responsibility of extending his grace to you Gentiles.As I briefly wrote earlier, God himself revealed his mysterious plan to me. As you read what I have written, you will understand my insight into this plan regarding Christ. God did not reveal it to previous generations, but now by his Spirit he has revealed it to his holy apostles and prophets. And this is God’s plan: Both Gentiles and Jews who believe the Good News share equally in the riches inherited by God’s children. Both are part of the same body, and both enjoy the promise of blessings because they belong to Christ Jesus.” The prophets anticipated Gentiles coming to the God of Israel and worshiping Him. However, their equal standing in the Kingdom of God was revealed only through Paul’s and other writings in the New Covenant collection. This upgraded and expanded relationship between the God of Israel and all the nations of the world was not at all clear from a reading of the Hebrew Bible. There was no problem in bringing Gentiles to faith in Israel’s Messiah within the context of the “traditional” Judaism of the times. The difficulty was that Paul did not believe that Gentiles needed to actually become Jews as would have been required by the former covenants. This message was the reason that Paul was persecuted. In Galatians 5:11 he stated the reason for his troubles: “Dear brothers and sisters, if I were still preaching that you must be circumcised – as some say I do – why am I still being persecuted? If I were no longer preaching salvation through the cross of Christ, no one would be offended.” But let us get back to Naaman’s story. Earlier, we stated that one of the literary techniques used by ancient authors used was the technique known as inclusio. This device helps us to know when the biblical story begins and ends. In the case of the story of Naaman, the story begins in 2 Kings 5:1-2 continues all through 2 Kings 6:23. What we read later only confirms that the fears of Israel’s king regarding the intentions of the King of Aram were well founded. Remember the king’s reaction when he received a letter with the request for Naaman’s healing? We read that: “When the king of Aram was at war with Israel, he would confer with his officers and say, ‘We will mobilize our forces at such and such a place.’ But immediately Elisha, the man of God, would warn the king of Israel, ‘Do not go near that place, for the Arameans are planning to mobilize their troops there.’ Therefore, the king of Israel would send word to the place indicated by the man of God. Time and again Elisha warned the king, so that he would be on the alert there.” Someone was warning the king of Israel about every move of the king of Aram. Obviously, after a while, the king of Aram began suspecting someone on his senior military team was a spy and given Naaman’s sudden spiritual change after his trip to Israel, the possible candidate for that role was Naaman. “The king of Aram became very upset over this. He called his officers together and demanded, ‘Which of you is the traitor? Who has been informing the King of Israel of my plans?’ ‘It’s not us, my lord the King,’ one of the officers replied. ‘Elisha, the prophet in Israel, tells the King of Israel even the words you speak in the privacy of your bedroom!’” The king of Aram then gave orders to have Elisha killed. Once the report was given to the king of Aram that the prophet was in Dothan that was north of Samaria the king took no chance that his plans would be foiled. Instead of sending a few assassins, he sent what appeared to be the larger portion of his army. He realized that Israel had been victorious only because of Elisha’s ability to guide Israel’s military strategists in their evasive movements. We read, “One night the king of Aram sent a great army with many chariots and horses to surround the city.” When Elisha’s servant got up one morning (we don’t know if it was Gehazi or a differ man now at the service of Elisha) and stepped outside of the house he was dumfounded. There were troops, horses and chariots everywhere surrounding their town. When the servant called out to Elisha in fear, Elisha prayed to YHWH. His prayer was not for victory or for salvation. His prayer was for the servant to be able to see what his master saw. Heavenly troops were encamped in far greater number and strength all around the area of Dothan where the men were situated. What followed quickly accelerated the story’s development towards the end: “As the Aramean army advanced toward him, Elisha prayed, ‘O Lord, please make them blind.’ So the Lord struck them with blindness as Elisha had asked. Then Elisha went out and told them, ‘You have come the wrong way! This isn’t the right city! Follow me, and I will take you to the man you are looking for.’ And he led them to the city of Samaria. As soon as they had entered Samaria, Elisha prayed, ‘O Lord, now open their eyes and let them see.’ So the Lord opened their eyes, and they discovered that they were in the middle of Samaria.” The more important and less dramatic part of the story does deal with the mechanics of how exactly the Arameans were trapped and moved from Dothan to neighbouring Samaria. The king of Israel could not believe his sudden reversal of situation. He shouted to Elisha: “‘My father, should I kill them? Should I kill them?’ ‘Of course not!’ Elisha replied. ‘Do we kill prisoners of war? Give them food and drink and send them home again to their master.’ So the king made a great feast for them and then sent them home to their master.” If you think about this, it is a rather stunning military strategy: Honour the conquered enemies and send them home fed and refreshed without fearing that you will be perceived as weak, thus inviting future military confrontations. This kind of strategy is stunningly similar to what Jesus would say centuries later in the famous talk he gave when, like Moses, he climbed a mountain to say something really important in Mathew 5:3-7: “God blesses those who are merciful, for they will be shown mercy.” Both Jesus and Hillel are reported to have said that we are to treat people as we ourselves wish to be treated. In today’s Palestinian-Israeli conflict both sides of the argument say the same about their opponents: “The other side understands only the language of strength. Palestinians say that only when they engage in military pressure or terrorism do they get any results. The Israeli side generally argues the same way concerning military rule or occupation. In other words, we have a problem of logic here. If both sides are right, and the other side understands only the language of strength, then why does speaking the same language not make any difference? We are not saying that this story alone if followed will resolve the current Middle Eastern crisis. Current authors are not that naive. However, ignoring its message all together is immoral. In the end, ignoring it will continue to produce same results of war, bloodshed, occupation, terrorism, starvation, fear, humiliation, and a peace-process that ends with the next armed conflict. The Hebrew Bible/Old Testament has much wisdom to offer Jews and Arabs on both sides of the conflict. Indeed, it would be both foolish and immoral to not draw on the rich resource of Biblical wisdom of peace making. As the king of Israel followed the instructions of Elisha, God’s blessing of peace came to him and his people for many successive years. The prophet’s role was always to call Israel to covenant keeping. This meant that almost everything said by the prophet came from the Israelite Torah (Five Books of Moses). In other words, when Elisha asked the king a rhetorical question: “Do we kill the prisoners of war?” He was calling him to the just ideals of Israel’s Law. Elisha was saying that God of Israel already provided the standards of justice. They are all spelled out in the Torah. As a result, we see the story that began with the kidnapping of young Israeli woman by Syrian paramilitary groups, continued with her subsequent forgiveness of the offending party, and ends with a stunning statement: “After that, the Aramean raiders stayed away from the land of Israel.” [1] The council of Jerusalem described in Acts 15 was made up of overwhelmingly if not exclusively Jewish followers in Jesus and dealt with a very important issue for that time. The issue was: What to do with the Gentiles? No one had expected such an enormous success of the Jewish Gospel among Gentiles. The questions were raised: Should we require Gentile Christians to observe kashrut as we do, circumcise male boys as we do, and keep other signs of Jewish identity as we do? After a long and spirited (these were Jewish people after all!) discussion the consensus finally emerged. Peter told them that he even saw Gentiles show signs (Acts 10) that they were indeed filled the same Spirit as the Jewish followers of Jesus were (Acts 2). The council’s decision was to write a pastoral letter that would express that, as in other branches of ancient Judaism, Gentiles who follow Jewish law were free from all the Israel land-related requirements of Torah, so were those Gentiles who follow the Jesus, the Jewish Messiah. What they were required to observe was obedience to the Ten Commandments and refraining from some eating meat not drained of its blood).

I know a few will regard the following remarks as coming from “the deep end.” Others will take what I’m presenting and exaggerate it beyond its legitimate boundaries. But I want to focus on one reason why some leaders have serious moral failures. I want to offer an insight into how all of us, as Christians, can protect ourselves from a similar failure. The idea that a leader whom we’ve known and loved should suddenly be exposed in a devastating scandal seems incomprehensible. Certainly these who have taught others could teach themselves. Is there not resident within them saving knowledge that would protect them from worldly passions? What is it then that can worm into an individual’s thought-life, burrow into his heart, and then grow so compelling that a leader is willing to risk everything he’s loved and attained for a mere fulfillment of the flesh? Is it just sin? Or is there something deeper — a lack of spiritual discernment — that left the heart of that leader vulnerable to demonic manipulation? Their heart was unguarded to the exploitation of hell. An Unparalleled Warfare? Please note that I am not blaming the devil for every sin we commit. The fact is, selfishness and self-indulgence, which produce sin, are basic instincts of our fallen nature. At the same time, let us also discern the unique warfare of our times. Our world has been flooded with hyper-sexuality and excess. The “red-light district” has moved from the city and entered our homes via the Internet, movies and television. We deceive ourselves if we think we can accommodate an immoral imagination and it not contaminate how we act out our lives. You see, an unguarded mind that willfully harbors darkness will have spiritual predators cultivating and probing our moral weaknesses. Indeed, through modern technology, an alternate reality — a fantasy world created by our mind’s imagination — can be created and accessed by the demonic realm. We don’t just watch movies; we are absorbed by them. We actually have sports “fantasy leagues” and computer games and apps that guarantee their programs will be addicting. There is much within the fallen human nature that can be exploited and plundered for evil. When we do not guard our hearts and avoid what is sinful, this fantasy realm unfolds into darkness, leaving our thought-processes open and unprotected against demons that build strongholds in the human soul. Listen well: what entertains us actually enters us. If you are entertained by pornography or sexual fantasy, perverse or corrupting thoughts, you are opening your soul to hell. You must confront this battle honestly, repent of sin, and set a guard over your heart. If you don’t, your battle will advance from temptation to serious, hidden sexual bondage, which in turn will advance to secret attempts to openly fulfill your heightened passions. People of Destiny, Take Heed? Jesus reveals that a major source of this sexual manipulation is the demonic influence John calls the Jezebel spirit (Rev. 2:20). The rampant immorality we see manifested in Western culture underscores the increasing influence of this satanic temptation. Indeed, compare our world today with cultural standards of just fifty years ago and it’s easy to see that Western civilization is under siege. Too many Christians have their defenses down, and many otherwise good people have slipped into bondage. Yet Jezebel’s (Satan’s) arsenal includes more than lust; there is also witchcraft, which attacks and works to disarm the conscience. Remember Jehu’s words? “What peace, so long as the harlotries of your mother Jezebel and her witchcrafts are so many?” (2 Kings 9:22). Just like the days of 2 Kings, we are fighting the harlotries” and “witchcrafts” of Jezebel. Those who have been defeated by this spirit often feel they were drugged by their own passions. They did things that were flagrantly sinful, almost daring God (or the devil) to expose them. I am talking about the war against church leaders. How many more must fall before we realize the need for repentance and discernment? The Subtle Attack? Satan’s controlling spirits, like Queen Jezebel, are “man whisperers.” The approach typically is not bold but enticing — seducing and stimulating the degrading thoughts of human flesh. Its quiet power overwhelms and then disarms the human conscience. In your desire to walk upright before the Lord, what you may actually be fighting is Jezebel — in particular, her many “witchcrafts.” One may argue, “My battle is just sin, not warfare.” Perhaps that is true for you, but for others it is a spiritual attack on an unguarded heart. Its power may be aimed at Christians in general, but its specific target is church leaders and those called to places of authority in God’s kingdom. There are times when I think the world has greater discernment than the church. Consider these select words from the old Frank Sinatra song, “Witchcraft”: Those fingers in my hair ?That sly come-hither stare? That strips my conscience bare ?It’s witchcraft? And I’ve got no defense for it? The heat is too intense for it? What good would common sense for it do?? ’cause it’s witchcraft, wicked witchcraft? And although I know it’s strictly taboo? When you arouse the need in me? My heart says “Yes, indeed” in me?” Proceed with what you’re leading me to” ?—C. Leigh, C. Coleman The song did, in fact, reveal characteristics about the effect of witchcraft. The composers wrote, “[It] strips my conscience bare.” It continues, “I’ve got no defense for it/The heat is too intense for it/What good would common sense for it do?” And then, “When you arouse the need in me/My heart says, ‘Yes, indeed’ in me/’Proceed with what you’re leading me to.’ “ Of course, we do have a defense for it in Christ, but that defense begins with guarding our hearts from the opportunities and deceptions of these “Jezebel” spiritual attacks. Set a Guard? I don’t want to make too much of the possibility of witchcraft, for becoming overly focused on this type of warfare can itself become a swamp of darkness. Let’s keep things in perspective. However, this article is from a book on discernment, and we need to be aware of the spiritual realm around us. Whether witchcraft is what you are fighting or just natural weaknesses of the flesh, you need to close the door to the hyper-sexuality of our world. Indeed, the world has “no defense for it.” However, for those in the kingdom of God, “the weapons of our warfare are … divinely powerful” (2 Cor. 10:4). Our weapons and defenses are mighty, but we must use them. Scripture commands: “Watch over your heart with all diligence, for from it flow the springs of life” (Prov. 4:23). The NIV says it this way: “Above all else, guard your heart, for everything you do flows from it.” A guard is one armed and trained to recognize an enemy and turn away that enemy’s attack. We are in war and must stay militant in attitude throughout our lives. We cannot be casual with sin or temptation. When you use the Internet, use a filtering software program as a guard. Be accountable. Don’t feed your sexual appetites, for these kinds of addictions only go from bad to worse (Rom. 1:24–28). If you are currently in bondage to sin, as powerful as the sin seems, the enemy will also work to isolate your battle from others. The efforts we spend hiding sin are the very tools Satan uses to entrap us in it; so, talk to someone (Eph. 5:11–13). If you have a history of sin, then begin a process of cleansing, of washing your “robes … in the blood of the Lamb” (Rev. 7:14). Confess your sins one by one to God and one another. Now would be a good time to build yourself up spiritually. Take the next step in your spiritual journey. Get back in the Word, for the sword of the Spirit is the Word of God. Use the authority of God’s Word to defend your heart against spiritual attacks. The most important thing you can do is to return wholeheartedly to God. The Lord promises, “Because he has loved Me, therefore I will deliver him; I will set him securely on high, because he has known My name” (Ps. 91:14). Beloved, it is time to set a guard over your heart. Lord God, this day I humble myself before Your throne. You see my heart and the battle I have faced. I ask that You restore me; make me wiser. Let not my enemy triumph over me. Fill me with Your Holy Spirit and grant me the grace to walk with a pure heart, a guarded heart, before You. In Jesus’ name. Amen.

Months after Rick’s father died, Rick’s wife Cathy began to worry about her husband. “Rick has never cried or talked about his father’s death,” she says. “Now he spends all of his free time working on an old ’58 Chevy he and his dad had bought right before he died. I’m worried that he’s not handling his dad’s death in a healthy way.” Generally, men and women don’t respond to grief in the same ways. “It’s a normal life event that throws us into instability,” say Tom Golden, LCSW, internationally known grief counselor and author of Swallowed by a Snake: The Gift of the Masculine Side of Healing. Here’s why men grieve about death, divorce, and other losses the way they do. Masculine Versus Feminine Responses to Grief What Cathy perceives as an unhealthy response is, in fact, a healthy one. Rick’s behavior is typical of the masculine side: he is expressing his grief privately, and by restoring the Chevy, he is honoring his father’s memory. Cathy, however, grieves from the feminine side: by crying and talking with family and friends. “It’s not a matter of men and women grieving differently,” explains Golden. “Everyone has a masculine and feminine side. Generally, men tend to use more of the masculine side and women the feminine.” While women typically express and share their grief and look to the past, most men won’t verbalize their pain and often deny they are sad. They are also more likely to take action, such as setting up a trust fund or creating a memorial. “The important thing is that the activity connects you with the pain,” says Golden. “If it does, then it’s a healing process.” Men are taught to hide their tears, and to replace their sadness with anger. During therapy, Golden says at first men get very angry, then the tears come. With women, the situation is reversed: first come the tears, then the anger. “Women have been shamed out of their anger,” explains Golden, “so they use the strength of tears; men use their strength of anger to move into their tears.” Sometimes the anger is unhealthy. One man tore the sink out of his estranged wife’s kitchen, says Frank Williams, PhD, director of the Family Counseling Agency in Tucson, Arizona. Another man, whose wife died of cancer, ransacked the church because he was angry at God. Men who experience deep grief are more likely to successfully commit suicide, while women tend to attempt it but fail. Studies show that more men act out by abusing drugs or alcohol. The biggest problem with therapy, says Golden, is that it is “shaped to be effective with women.” Talking and expressing emotions are difficult for most men because it is not in their nature to seek help. “Only when men reach crisis do they come for help,” says Dr. Williams. “If you really want to help men talk,” says Golden, “get them involved in an activity.” One hospice invites all the recent widowers to an all-day fishing trip. This activity allows the men to process their grief while they fish together. This approach works with boys as well. Boys won’t open up one on one, but they will talk while playing basketball. When men do seek counseling, Dr. Williams asks them to tell their story: “Tell me what the last day with your wife was like.” While a woman will almost always cry, men generally do not, at least initially. “Men tell stories about their feelings instead of expressing them; women are more likely to express them [directly],” he says. Once men do start to talk, they are more willing to express anger than are women. “Many times they’re also expressing a greater degree of guilt—they should have been able to do something about the situation,” says Williams. The idea that they should have been able to control the circumstances is typical of men, while women usually believe they can’t, so they are more open to help. Ritual and Symbolism A ritual is a routine activity that helps people move from one state of mind to another. It is often a critical part of a man’s healing process. For Rick, it was restoring the old Chevy. “The ritual activity is intended to connect you with your pain and grief and allows you to move out of ordinary awareness and into the experience of grief, in a safe way, for a period of time,” explains Golden. Sometimes men express their grief symbolically. When pro golfer Payne Stewart died in a plane crash several days before the Tournament of Champions, many of his peers wore knickers (Payne’s trademark) during the event. “That was their way of showing they were feeling something they couldn’t express inside,” says Dr. Williams. Other symbolic actions can include dedicating a game during a sporting event, or building a memorial. Mixed Signals Men often get mixed signals when it comes to expressing grief. The message they receive growing up is to take loss “like a man.” When they reach adulthood, though, the messages become contradictory. Golden sees grieving families in which the wife and children are crying, but the husband is not. The family is worried because dad isn’t crying. Yet if he does, they get upset. Although a wife may be relieved that her partner is able to grieve, she may fear that his tears somehow lessen him as the stalwart of strength she holds him to be. Thus, men are criticized when they don’t grieve, and their masculinity is questioned when they do. Physical Differences Biological differences also offer some insight into why men grieve the way they do. Compared with women, men have less prolactin, a hormone excreted by the pituitary gland, which is associated with emotional tears. Boys and girls have equal amounts until about age 12, then the level in boys plummets as testosterone levels rise. Despite the talk about men “getting in touch” with their feelings, “We are still in the throes of six million years of evolution and hormones,” says Golden. “It’s amazing that we’re changing as fast as we are. What’s changed is that men are expected to be more sensitive, yet strong and masculine.” Once both men and women understand that a mixture of their masculine and feminine sides are at work in the grieving process, perhaps they will be more willing to allow the people in their lives to grieve in their own ways Larry Barber, director of Grief Works, shares his expertise along with Deborah Mitchell. Deborah Mitchell is a freelance writer specializing in health and earth-friendly issues. She has had more than a dozen books published and also writes for several professional and consumer publications. www.grief-works.org . Used by permission.

If you don’t ask for the help that you need, chances are you won’t get that help, support or encouragement you long for. That applies in all times in life, but it is especially true when you’re grieving the death of a loved one. Often mourners suffer in silence wondering when someone will help them. And often they resent those around them who they expected could tell what they needed without having to be asked or told. People aren’t mind readers. If you’re a mourner in need of help, ask for it. Asking increases your chances of receiving help and your faster healing in your grief. The specific reasons that mourners do not communicate what they are experiencing or what they need from comforters around them can vary from mourner to mourner. Generally speaking though mourners do not communicate their needs effectively for these six primary reasons: Mourners are afraid of looking weak or inferior. In a culture that emphasizes independence, success and being able to pull yourself up by your own boot straps, mourners don’t want to be seen as needy, inadequate and incompetent. When I meet initially with mourners in counseling sessions or support groups, I congratulate them for being brave and healthy enough to realize when they need to ask for help.It takes a lot of courage to share with others that you are struggling in your grief. It also takes a wise mourner concerned about his or her health and well-being to know when to ask for support and comfort. Mourners who need help, deny their pain struggle, and never seek help are the unhealthy ones in grief. Mourners fear possible judgment or confrontation from others. We mourners want others to think highly of us. Mourners often remain silent in grief to give the appearance that all is going well and that they are just fine. The price that mourners pay is that they not only grieve in silence. They will also suffer needlessly in silence.Have you ever had your comforters brag on how well you are doing? If they could only see what is going on inside of us, they would know that we mourners are in need of help. If we fail to let them know or see the real us with real needs, we can make our grief journey more difficult.Other silent mourners fear that their asking for help may irritate or upset people around them. The secret for getting the help you need is to share grief thoughts, experiences and needs with safe, compassionate people and in safe places. Spend more time with safe people and less time with the unsympathetic people who have no clue or could care less what mourners are going through. Mourners don’t want to be a burden to others. Our lives have up’s and down’s. At times in our lives, we are called upon to help, support and encourage others. Then it is our time to give. In the dark times of our lives, we need to call upon others to help support and encourage us. Then it is our turn to receive. In grief, we mourners have the opportunity and privilege to ask for and receive help from others with humility.Jesus gave an important principle for those who would follow His example of giving to others. In Acts 20:35 He is quoted as saying, “It is more blessed to give than to receive.” When we as mourners fail to ask for help or to accept help graciously, we rob our potential comforters of the blessing of giving help to us Mourners want to protect others who might be mourning also. Close family members and friends who share a loss can be reluctant to mourn in front of others. They fear their grief will make others sad or hurt. In many cases, the other mourners are just as reluctant to mourn openly for the same reason. The result is that no one mourns in a healthy way because everyone is avoiding the obvious. Everyone is hurting and needs to process his or her grief.In families and friend support systems where mourning is done openly and in healthy ways, every mourner takes turn in receiving and giving support. Everyone asks for and receives the help they need to heal. Mourners don’t feel comfortable sharing what they consider to be personal business. We mourners come from different family and cultural backgrounds. Therefore, we have different styles of mourning and comfort zones in sharing personal grief emotions and experiences.With my clients in counseling and grief support groups, I always tell them that I want them to share what they need to share and what they feel comfortable in sharing. I also emphasize that trying to go through grief alone can make their lives more complicated.When mourners no longer feel the pressure to “spill their guts” against their wills, they feel free to share what they are personally compelled to share. They also feel comfortable in asking for the help they realize they desperately need to lighten their grief burdens. Mourners don’t know what they need. Early in grief when emotions are overwhelming, it is hard for us mourners to know what we need. Therefore, it is hard for us to know what to request from our comforters.If we seek out supportive, sympathetic people and express our emotions to them without fear or restraint, they can know when and how to be there for us in our times of need. Written by Larry M. Barber, LPC-S, CT, author of the grief survival guide “Love Never Dies: Embracing Grief with Hope and Promise” http://grief-works.org/book.php . http://griefminister.com.

There are times when we the best of our logic fails to understand the worst of other’s behaviors. It’s part of the oddity or maybe complexity of the human psyche that we sometimes make choices that defy any shred of reason or seem void of even the slightest hint of sensibility. More times than we can count we stand in awe of the choices that some people make, standing at some distance shaking our heads in disoriented disbelief and wondering what in the world they were thinking. Sometimes our own choices are perplexingly confusing, defying our own logic and leaving us patently bewildered and entirely befuddled at who we are and what we just did. Clearly, we can be our greatest puzzle and most mysterious mystery. Yet, the most inexplicably confounding situations are those when these rather irrational decisions are made at the expense of others. Sure, we can make wildly poor choices that effect ourselves in ways slight or significant. I suppose it’s within our rights to chart spurious courses that descend to dark places as long as the only person that ends up in those dark places with us is ‘us.’ It would seem that we can “shoot ourselves in the foot” as long as it’s our foot and no one else’s. Yet, far too frequently we shoot a lot of other’s feet other than our own. And so the pressing and rather incendiary question becomes, why would we take someone else down with us? What in the world behooves us to make choices that reach out with arms either long or short, grab someone else in whatever way we do that and drag them down? Why is it that we just can’t leave others alone? To the contrary, we find ourselves incessantly goaded by some potent force that’s sufficiently compelling to override any sense of responsibility and silence any voice of morality to the point that we pull others in and push them down with issues that aren’t even theirs? What compels us to make choices that are certain to seize the course of the life of another and set their path on some dizzying descent? Self-Preservation When life presses us with an unnerving intensity we are reflexively prone to revert to defensive position of self-preservation. Sure, it’s quite easy to be graciously gracious and heroically selfless when the cost of doing so isn’t all that significant. We can look quite the part when we don’t have a lot of skin in the game or when we know that we’re not likely to be skinned while we’re in the game. We live within limits that are long on self and short on others, so it doesn’t take long before we take the shortest route to the closest place of safety. If we ruthlessly strip away all the pleasantries and pretenses that we gaudily wrap ourselves in we will find that self-preservation lays seated underneath it all as the irreparably non-negotiable objective that is so core to the base side of ourselves that we will instinctively sacrifice others to insure it. Therefore, as the cost/benefit analysis swings away from us we’re more likely to gradually or not so gradually swing the cost over onto others. We’re noble, but noble to a point. We’re generous, but only to the degree that what we’re getting sufficiently offsets what we’re giving. We will extend ourselves in ways that appear magnanimous and philanthropic as long as we don’t have to extend ourselves beyond arm’s reach of ourselves. And these points where we pull up and stop are most often based on our tolerance for sacrifice and the degree to which we’re willing to absorb pain. There comes a point where the responsibility of accountability is just a bit too revealing, where the selflessness of putting ourselves aside is pinching our egos a bit too hard, and where the concept of sacrifice and the ‘good of our fellowman’ hasn’t given us all that much in return, if it’s given us anything at all. Our Expectations When the world around us doesn’t reciprocate our simple acts of simply being a ‘good person’ in the manner in which we feel it should, we begin to become toxically jaded and we take a darker turn into ourselves. When the world is perceived by us as intrinsically greedy, when it seems that every action is driven by a darkly covert agenda, and when the rampant selfishness appears wholly unrepentant and entirely irreparable we pull inward and we put up impenetrable walls. And in putting up the walls we would be quite wise to ask if the things that we find so aberrant and awful are indeed the very things we ourselves engage in. It may well be that our own greed is worse than those that we condemn because we too often demand that we dictate what we give to those around us, we demand how the they will respond to what we have given them, all the while condemning the world of the very offenses that we ourselves are equally guilty of. If we are not aware of such caustic distortions, we will make it about us. And in making it about us we’re foolishly led to believe that all of our many cherished expenditures are never expended because they never move outside of us. It’s all about us investing all of ‘us’ back into all of ‘us.’ This self-sabotaging, self-absorbing cycle creates an ever-hardening pattern where the deepening pain that we are inflicting on others and the manner in which we are blithely diminishing their lives begins to go entirely unnoticed. Often we are on the receiving end of such behaviors, and sometimes we’re the ones dishing them out. We’d be keenly wise to recognize it in others so that we can more prudently deal with the behaviors as we cope with the impact of them. But, we’d be ever wiser to recognize such behaviors in ourselves. We Are Too Expensive When we make it about us, someone, somewhere is going to go down simply because the cost of being about ‘us’ is a cost that will always extend itself beyond ‘us.’ We don’t have the life currency to make it about us, so we borrow or steal that ‘currency’ from other places and other people. Despite our frequently supercilious arguments to the contrary, we simply do not have the inherent capacity to generate everything that we need. However astounding we might perceive it to be, our capacity to independently generate resources will perpetually fall short of the resources that we actually need. Therefore, as our accumulated needs swiftly exhaust our scant resources we are forced by our limitations to reach outside of ourselves to obtain those resources. And in either borrowing or stealing those resources from someone else, that ‘someone’ is going down as we attempt to push ourselves up. Need We Dare Remember We’ve regularly failed to realize that being a good person pays exceedingly generous dividends far beyond anything we can borrow or steal. Riches born of sacrifice fill the coffers of heaven. Yet we miss those dividends because they’re not exactly the ones that we’re looking for, or they’ve come at some cost when we’d much prefer to receive them free of charge. Often the riches generated are held until time or attitude would render the delivery of them as far more meaningful for us, yet delayed gratification feels much the same as no gratification. And so, cynicism wins the day, pessimism reigns and we’re going to take others down with us without even recognizing that we’re doing so. It’s quite sad enough that we do things to take ourselves down and shoot ourselves in the foot. Yet, it’s infinitely more tragic that we do that to others. We cannot control the actions of others as they perpetrate such behaviors upon us. Yet, we can control ourselves. So to avoid taking others down we’d be wise to look at the state of our heart, take the temperature of our attitude, and see if our soul is still breathing because we may find that they are all in some state that we’d much prefer them not to be. And once we’ve inventories them alive again, maybe we’ll realize that to sacrifice is to fill the coffers of heaven which will spill over into the vault of our soul. When that happens we have no need to push others down because we, by virtue of our sacrifices, have pushed ourselves up without stepping on anyone in order to do it. © 2015 Craig Lounsbrough, M.Div., Licensed Professional Counselor

There’s been much hand-wringing over ISIS’s success in recruiting young men from the West to join their holy war. Contrary to the stereotype of the poor, disadvantaged youth acting out his rage by joining a jihad, many of ISIS’s male recruits hail from middle class homes in prosperous communities. Why would these men exchange safe, comfortable lives to fight for a bloody death cult? Even more disturbing – some ISIS fighters grew up practicing the Christian faith. Many are African-American, and attended church regularly as boys. Among these men is Douglas McArthur McCain, one of the dozens of native-born American and European men who have joined various jihadi groups. In 2014, McCain became the first U.S. citizen killed fighting for the Islamic State. McCain was an American-born Midwesterner. He was a 33-year-old father, a rapper and a caregiver to special needs patients. McCain was raised in church. His mother attended faithfully. McCain was said to be a practicing Christian prior to his conversion to Islam several years ago. Why did McCain choose the mosque over the church? He’s dead, so we can’t ask him. But I’m guessing his church experience had something to do with it. Assuming McCain grew up in a typical African-American church, here’s what his weekly worship experience would have been like: Up to 75% of adult worshippers are female. The service lasts approximately 3 hours. The sermon lasts approximately 90 minutes (or more). Worship services are highly emotive. Worshippers cry out regularly during the sermon. Décor features quilts, banners and flowers. Lots of flowers. The sanctuary is outfitted like a theater, with a stage, lighting, sound equipment, podium and pews. Worshippers are expected to “dress for church.” The offering plate comes by several times until sufficient money is raised. The Sunday school system emphasizes reading, sitting still and memorizing. His mother is the spiritual leader in the home. Compare this to the mosque. As a Muslim, McCain’s worship experience would have been completely different: 100% of adult worshippers are male (women are not required to attend, and do not worship alongside men). Friday prayers last less than an hour. The sermon is divided into two parts and lasts just a few minutes. Islamic worship is devoid of emotion. Worshippers must remain totally silent during the sermon. Most mosques are sparsely decorated with high ceilings and carpeted floors (to accommodate kneeling) Worship spaces are simple and spacious. There are no chairs. No stage. No band. Little artificial lighting. Worshippers are expected to wear clean clothes. They worship barefoot. There is no offering plate. Alms may be given before or after prayers. Worship is a full-body experience; a quasi-military exercise featuring standing, kneeling, bowing, etc. Men line themselves up in ranks as if preparing for war. Women (with few exceptions) are not allowed to lead men in prayers. Now, which worship experience seems better suited to young men? Which suggests battle preparation — and which suggests a stage presentation? One time I pointed these differences out at an event for African-American men. One man tried to explain to me why black churches worship the way they do: “When we were slaves, Sunday was our only day off. We put on our best clothing and spent all day at church. That’s why we have long services. It’s our culture.” He continued: “We weren’t allowed to be educated, so Sunday school taught us to read. We had no voice in society, so we expressed our emotion and anguish in worship and song. And church was the one place we could meet socially, talk politics and organize for a better life. So we needed a stage and pastors who were gifted orators.” OK, I get this. Given our nation’s appalling history of black oppression, it’s not hard to understand why African-American churches have evolved the way they have. And there’s nothing improper about a three-hour worship service, a 90-minute sermon or a sanctuary filled primarily with ladies in hats and gloves. But when you compare this to Islam, it’s easy to see why significant numbers of young African-American men, desperate for a masculine worship environment, might reject church and find a home in the mosque. And a few find their way into ISIS. How do we put a stop to this? One of the best ways to fight Islamic extremism is to provide a robust competitor. Christianity is the obvious alternative. Significant numbers of Muslims are reportedly coming to Christ in the Middle East – even in countries where it’s illegal to follow “the Nazarene.” Secularists who are waiting for religion to disappear may be waiting a long, long time. Religion is not going to go away. In fact, evidence suggests the world is becoming more religious – not less. Men will always pursue God. The only question: will they seek a God of love and peace — or a God of hatred and violence? I believe a strong, assertive Christianity will be the most effective bulwark against jihadism. Our worship services must reflect the militant aspects of our faith. Men must understand that Christianity is not just a stage show – it’s a dangerous faith that demands our total allegiance. How can we strengthen churches to them more appealing to young men of color? Here are six suggestions: Restore battle imagery to worship. In response to the Vietnam War, many churches stripped their hymnals and liturgy of any metaphor of war or conflict. This was an enormous mistake. Battle imagery does not make men violent – it galvanizes their resolve. Redecorate. If a church looks like a grandma place, then young men will avoid it. Decorate your worship space according to the tastes of young men, not old ladies. Relax dress codes . Men enjoy dressing informally, so let them. Men-only events. Men need opportunities to gather and disciple one another – without women in the room. Shorten worship services. It’s 2015. People have things to do. If a black church advertised a one-hour worship service, you wouldn’t be able to keep men away. Give young men a meaningful role. Older Christians need to hand ministry over – and give young men a meaningful place in the church. I have been working with a black church that has done all these things. In just five years the congregation has nearly tripled in size by focusing on men. And the number of active men has increased fivefold. In my next post I’ll share an interview with the pastor of this church. www.churchformen.com . Used by permission. To read the original article, click here.

I am studying this week for a Mother’s Day Sermon I will be preaching. When I start the message prep process, I always begin with prayer and then find a text in the Bible that I will preach. Since I am preaching on Mother’s Day, I did a study on all the passages of scripture that I might want to preach for a sermon about mothers. The best sermon ideas come from scripture. So here are some Mothers Day sermon ideas for you. My hope is that this list will be helpful to save some of you the time of having to find the passages on your own. Mother’s Day Bible Verses Note: All scripture below is from the ESV translation. Jesus Takes Care Of His Mother John 19:25-27 25 but standing by the cross of Jesus were his mother and his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. 26 When Jesus saw his mother and the disciple whom he loved standing nearby, he said to his mother, “Woman, behold, your son!” 27 Then he said to the disciple, “Behold, your mother!” And from that hour the disciple took her to his own home. Honor Your Mother Ephesians 6:1-3 6 Children, obey your parents in the Lord, for this is right. 2 “Honor your father and mother” (this is the first commandment with a promise), 3 “that it may go well with you and that you may live long in the land.” Exodus 20:12 12 “Honor your father and your mother, that your days may be long in the land that the Lord your God is giving you. Deuteronomy 5:16 16 “‘Honor your father and your mother, as the Lord your God commanded you, that your days may be long, and that it may go well with you in the land that the Lord your God is giving you. Consequences For Disobeying Your Mother Deuteronomy 27:16 16 “‘Cursed be anyone who dishonors his father or his mother.’ And all the people shall say, ‘Amen.’ Proverbs 20:20 20 If one curses his father or his mother, his lamp will be put out in utter darkness. Proverbs 30:17 17 The eye that mocks a father and scorns to obey a mother will be picked out by the ravens of the valley and eaten by the vultures. Characteristics Of A Great Wife And Mother Proverbs 31:10-31 10 An excellent wife who can find? She is far more precious than jewels.11 The heart of her husband trusts in her, and he will have no lack of gain.12 She does him good, and not harm, all the days of her life.13 She seeks wool and flax, and works with willing hands.14 She is like the ships of the merchant; she brings her food from afar.15 She rises while it is yet night and provides food for her household and portions for her maidens.16 She considers a field and buys it; with the fruit of her hands she plants a vineyard.17 She dresses herself with strength and makes her arms strong.18 She perceives that her merchandise is profitable. Her lamp does not go out at night.19 She puts her hands to the distaff, and her hands hold the spindle.20 She opens her hand to the poor and reaches out her hands to the needy.21 She is not afraid of snow for her household, for all her household are clothed in scarlet.22 She makes bed coverings for herself; her clothing is fine linen and purple.23 Her husband is known in the gates when he sits among the elders of the land.24 She makes linen garments and sells them; she delivers sashes to the merchant.25 Strength and dignity are her clothing, and she laughs at the time to come.26 She opens her mouth with wisdom, and the teaching of kindness is on her tongue.27 She looks well to the ways of her household and does not eat the bread of idleness.28 Her children rise up and call her blessed; her husband also, and he praises her:29 “Many women have done excellently, but you surpass them all.”30 Charm is deceitful, and beauty is vain, but a woman who fears the Lord is to be praised.31 Give her of the fruit of her hands, and let her works praise her in the gates. Let The Lord Build Your House Psalm 127 1 Unless the Lord builds the house, those who build it labor in vain. Unless the Lord watches over the city, the watchman stays awake in vain.2 It is in vain that you rise up early and go late to rest, eating the bread of anxious toil; for he gives to his beloved sleep.3 Behold, children are a heritage from the Lord, the fruit of the womb a reward.4 Like arrows in the hand of a warrior are the children of one’s youth.5 Blessed is the man who fills his quiver with them! He shall not be put to shame when he speaks with his enemies in the gate. Proverbs for Mothers Proverbs 1:8-9 8 Hear, my son, your father’s instruction, and forsake not your mother’s teaching,9 for they are a graceful garland for your head and pendants for your neck. Proverbs 6:20-21 20 My son, keep your father’s commandment, and forsake not your mother’s teaching.21 Bind them on your heart always; tie them around your neck. Proverbs 14:1 14 The wisest of women builds her house, but folly with her own hands tears it down. Proverbs 14:4 4 Where there are no oxen, the manger is clean, but abundant crops come by the strength of the ox. Proverbs 15:20 20 A wise son makes a glad father, but a foolish man despises his mother. Proverbs 19:26-27 26 He who does violence to his father and chases away his mother is a son who brings shame and reproach.27 Cease to hear instruction, my son, and you will stray from the words of knowledge. Proverbs 22:6 6 Train up a child in the way he should go; even when he is old he will not depart from it. Proverbs 23:22-25 22 Listen to your father who gave you life, and do not despise your mother when she is old.23 Buy truth, and do not sell it; buy wisdom, instruction, and understanding.24 The father of the righteous will greatly rejoice; he who fathers a wise son will be glad in him.25 Let your father and mother be glad; let her who bore you rejoice. Proverbs 29:15 15 The rod and reproof give wisdom, but a child left to himself brings shame to his mother. Proverbs 13:24 24 Whoever spares the rod hates his son, but he who loves him is diligent to discipline him. A Mother’s (and Father’s) Responsibility For The Spiritual Instruction Of Children Deuteronomy 4:9-10 9 “Only take care, and keep your soul diligently, lest you forget the things that your eyes have seen, and lest they depart from your heart all the days of your life. Make them known to your children and your children’s children— 10 how on the day that you stood before the Lord your God at Horeb, the Lord said to me, ‘Gather the people to me, that I may let them hear my words, so that they may learn to fear me all the days that they live on the earth, and that they may teach their children so.’ Deuteronomy 6:4-9 4 “Hear, O Israel: The Lord our God, the Lord is one. 5 You shall love the Lord your God with all your heart and with all your soul and with all your might. 6 And these words that I command you today shall be on your heart. 7 You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise. 8 You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. 9 You shall write them on the doorposts of your house and on your gates. Paul’s Surrogate Mother Romans 16:13 13 Greet Rufus, chosen in the Lord; also his mother, who has been a mother to me as well. Hannah Prays To Get Pregnant And Dedicates Her Son To God 1 Samuel 1 1 There was a certain man of Ramathaim-zophim of the hill country of Ephraim whose name was Elkanah the son of Jeroham, son of Elihu, son of Tohu, son of Zuph, an Ephrathite. 2 He had two wives. The name of the one was Hannah, and the name of the other, Peninnah. And Peninnah had children, but Hannah had no children.3 Now this man used to go up year by year from his city to worship and to sacrifice to the Lord of hosts at Shiloh, where the two sons of Eli, Hophni and Phinehas, were priests of the Lord. 4 On the day when Elkanah sacrificed, he would give portions to Peninnah his wife and to all her sons and daughters. 5 But to Hannah he gave a double portion, because he loved her, though the Lord had closed her womb. 6 And her rival used to provoke her grievously to irritate her, because the Lord had closed her womb. 7 So it went on year by year. As often as she went up to the house of the Lord, she used to provoke her. Therefore Hannah wept and would not eat. 8 And Elkanah, her husband, said to her, “Hannah, why do you weep? And why do you not eat? And why is your heart sad? Am I not more to you than ten sons?”9 After they had eaten and drunk in Shiloh, Hannah rose. Now Eli the priest was sitting on the seat beside the doorpost of the temple of the Lord. 10 She was deeply distressed and prayed to the Lord and wept bitterly. 11 And she vowed a vow and said, “O Lord of hosts, if you will indeed look on the affliction of your servant and remember me and not forget your servant, but will give to your servant a son, then I will give him to the Lord all the days of his life, and no razor shall touch his head.”12 As she continued praying before the Lord, Eli observed her mouth. 13 Hannah was speaking in her heart; only her lips moved, and her voice was not heard. Therefore Eli took her to be a drunken woman. 14 And Eli said to her, “How long will you go on being drunk? Put your wine away from you.” 15 But Hannah answered, “No, my lord, I am a woman troubled in spirit. I have drunk neither wine nor strong drink, but I have been pouring out my soul before the Lord. 16 Do not regard your servant as a worthless woman, for all along I have been speaking out of my great anxiety and vexation.” 17 Then Eli answered, “Go in peace, and the God of Israel grant your petition that you have made to him.” 18 And she said, “Let your servant find favor in your eyes.” Then the woman went her way and ate, and her face was no longer sad.19 They rose early in the morning and worshiped before the Lord; then they went back to their house at Ramah. And Elkanah knew Hannah his wife, and the Lord remembered her. 20 And in due time Hannah conceived and bore a son, and she called his name Samuel, for she said, “I have asked for him from the Lord.”21 The man Elkanah and all his house went up to offer to the Lord the yearly sacrifice and to pay his vow. 22 But Hannah did not go up, for she said to her husband, “As soon as the child is weaned, I will bring him, so that he may appear in the presence of the Lord and dwell there forever.” 23 Elkanah her husband said to her, “Do what seems best to you; wait until you have weaned him; only, may the Lord establish his word.” So the woman remained and nursed her son until she weaned him. 24 And when she had weaned him, she took him up with her, along with a three-year-old bull, an ephah of flour, and a skin of wine, and she brought him to the house of the Lord at Shiloh. And the child was young. 25 Then they slaughtered the bull, and they brought the child to Eli. 26 And she said, “Oh, my lord! As you live, my lord, I am the woman who was standing here in your presence, praying to the Lord. 27 For this child I prayed, and the Lord has granted me my petition that I made to him. 28 Therefore I have lent him to the Lord. As long as he lives, he is lent to the Lord.” And he worshiped the Lord there. Praise God Who Answers Prayers For Children Psalm 113 1 Praise the Lord! Praise, O servants of the Lord, praise the name of the Lord!2 Blessed be the name of the Lord from this time forth and forevermore!3 From the rising of the sun to its setting, the name of the Lord is to be praised!4 The Lord is high above all nations, and his glory above the heavens!5 Who is like the Lord our God, who is seated on high,6 who looks far down on the heavens and the earth?7 He raises the poor from the dust and lifts the needy from the ash heap,8 to make them sit with princes, with the princes of his people.9 He gives the barren woman a home, making her the joyous mother of children. Praise the Lord! No Mother Is Perfect, But Love Will Overcome Mistakes 1 Peter 4:8 8 Above all, keep loving one another earnestly, since love covers a multitude of sins. How To Love Others 1 Corinthians 13:4-7 4 Love is patient and kind; love does not envy or boast; it is not arrogant 5 or rude. It does not insist on its own way; it is not irritable or resentful; 6 it does not rejoice at wrongdoing, but rejoices with the truth. 7 Love bears all things, believes all things, hopes all things, endures all things. Solomon Identifies The Real Mother 1 Kings 3:16-27 16 Then two prostitutes came to the king and stood before him. 17 The one woman said, “Oh, my lord, this woman and I live in the same house, and I gave birth to a child while she was in the house. 18 Then on the third day after I gave birth, this woman also gave birth. And we were alone. There was no one else with us in the house; only we two were in the house. 19 And this woman’s son died in the night, because she lay on him. 20 And she arose at midnight and took my son from beside me, while your servant slept, and laid him at her breast, and laid her dead son at my breast. 21 When I rose in the morning to nurse my child, behold, he was dead. But when I looked at him closely in the morning, behold, he was not the child that I had borne.” 22 But the other woman said, “No, the living child is mine, and the dead child is yours.” The first said, “No, the dead child is yours, and the living child is mine.” Thus they spoke before the king.23 Then the king said, “The one says, ‘This is my son that is alive, and your son is dead’; and the other says, ‘No; but your son is dead, and my son is the living one.’” 24 And the king said, “Bring me a sword.” So a sword was brought before the king. 25 And the king said, “Divide the living child in two, and give half to the one and half to the other.” 26 Then the woman whose son was alive said to the king, because her heart yearned for her son, “Oh, my lord, give her the living child, and by no means put him to death.” But the other said, “He shall be neither mine nor yours; divide him.” 27 Then the king answered and said, “Give the living child to the first woman, and by no means put him to death; she is his mother.” This isn’t an exhaustive list of scripture for Mother’s Day, but I hope this helps you in your sermon preparation! Re-printed from www.pastors.com . Used by permission

Is Christianity Dying? Christianity is dying. At least, that’s what major newspapers are telling us today, culling research from a new Pew Center study on what almost all sociologists are observing these days—the number of Americans who identify as Christians has reached an all-time low, and is falling. I think this is perhaps bad news for America, but it is good news for the church. The lead editor of the report tells The New York Times that secularization—mainly in terms of those who identify as “nones” or with no specific religious affiliation—isn’t isolated to the progressive Northeast and Pacific Northwest. He notes, “The change is taking place all over, including the Bible Belt.” This is precisely what several of us have been saying for years. Bible Belt near-Christianity is teetering. I say let it fall. For much of the twentieth century, especially in the South and parts of the Midwest, one had to at least claim to be a Christian to be “normal.” During the Cold War, that meant distinguishing oneself from atheistic Communism. At other times, it has meant seeing churchgoing as a way to be seen as a good parent, a good neighbor, and a regular person. It took courage to be an atheist, because explicit unbelief meant social marginalization. Rising rates of secularization, along with individualism, means that those days are over—and good riddance to them. Again, this means some bad things for the American social compact. In the Bible Belt of, say, the 1940s, there were people who didn’t, for example, divorce, even though they wanted out of their marriages. In many of these cases, the motive wasn’t obedience to Jesus’ command on marriage but instead because they knew that a divorce would marginalize them from their communities. In that sense, their “traditional family values” were motivated by the same thing that motivated the religious leaders who rejected Jesus—fear of being “put out of the synagogue.” Now, to be sure, that kept some children in intact families. But that’s hardly revival. Secularization in America means that we have fewer incognito atheists. Those who don’t believe can say so—and still find spouses, get jobs, volunteer with the PTA, and even run for office. This is good news because the kind of “Christianity” that is a means to an end—even if that end is “traditional family values”—is what J. Gresham Machen rightly called “liberalism,” and it is an entirely different religion from the apostolic faith handed down by Jesus Christ. Now, what some will say is that the decline in self-identified Christians is a sign that the church should jettison its more unpopular teachings. And in our day, these teachings are almost always those dealing with pelvic autonomy. First of all, even if this were the key to success, we couldn’t—and wouldn’t—do it. Christianity isn’t a political party, dependent on crafting ideologies to suit the masses. We received this gospel (Gal. 1:11-12); we didn’t invent it. But, that said, such is not the means to “success”—even the way the sociologists define it. The Pew report holds that mainline denominations—those who have made their peace with the Sexual Revolution—continue to report heavy losses, while evangelical churches remain remarkably steady—even against some heavy headwinds coming from the other direction. Why? We learned this answer 100 years ago, and it reminds us of what we learned 2,000 years ago. Two or three generations ago, Christians who held to the Virgin birth of Christ were warned that their children would flee the faith unless the parents redefined Christianity. “If you want to win the next generation,” they were told, “you have to make Christianity relevant, and that means dispending with miracles in favor of modern science.” The churches that followed that path aren’t just dying; they are dead, sustained by endowments and dwindling gatherings of nostalgic senior adults with a smattering of community organizers here and there. People who don’t want Christianity, don’t want almost-Christianity. Almost-Christianity looks in the mainline like something from Nelson Rockefeller to Che Guevara at prayer. Almost Christianity, in the Bible Belt, looks like a God-and-Country civil religion that prizes cultural conservatism more than theological fidelity. Either way, a Christianity that reflects its culture, whether that culture is Smith College or NASCAR, only lasts as long as it is useful to its host. That’s because it’s, at root, idolatry, and people turn from their idols when they stop sending rain. Christianity isn’t normal anymore, and that’s good news. The Book of Acts, like the Gospels before it, shows us that the Christianity thrives when it is, as Kierkegaard put it, a sign of contradiction. Only a strange gospel can differentiate itself from the worlds we construct. But the strange, freakish, foolish old gospel is what God uses to save people and to resurrect churches (1 Cor. 1:20-22). We do not have more atheists in America. We have more honest atheists in America. Again, that’s good news. The gospel comes to sinners, not to the righteous. It is easier to speak a gospel to the lost than it is to speak a gospel to the kind-of-saved. And what those honest atheists grapple with, is what every sinner grapples with, burdened consciences that point to judgment. Our calling is to bear witness. We don’t have Mayberry anymore, if we ever did. Good. Mayberry leads to hell just as surely as Gomorrah does. But Christianity didn’t come from Mayberry in the first place, but from a Roman Empire hostile to the core to the idea of a crucified and resurrected Messiah. We’ve been on the wrong side of history since Rome, and it was enough to turn the world upside down. The future of Christianity is bright. I don’t know that from surveys and polls, but from a word Someone spoke one day back at Caesarea Philippi. The gates of hell haven’t gotten any stronger, and the Light that drives out the darkness is enough to counter every rival gospel, even those gospels that describe themselves as “none.” _________________________ For more on this, see my new book Onward: Engaging the Culture Without Losing the Gospel. Re-printed from www.russellmoore.com. Used by permission.

Share 0 The Tolerance of Jezebel in Thyatira (Rev. 2:19-24) people? 19 ‘I know your deeds: your love, faith, service, and steadfast endurance. In fact, your more recent deeds are greater than your earlier ones. 20 But I have this against you: You tolerate that woman Jezebel, who calls herself a prophetess, and by her teaching deceives my servants to commit sexual immorality and to eat food sacrificed to idols. (Rev 2:19-20) The followers of the Jewish Christ in the congregation in the city of Thyatira were situated in a very interesting place. This particular congregation was told by Christ Himself that he knew their works. God’s knowledge of the people of Thyatira could have been a dreadful beginning of a merciless charge; instead, this knowledge justified Jesus’ praise. The list of their works is fairly long and explicit. Jesus took notice of love, faith, service, and endurance in their congregational life in very difficult circumstances. He also praised them for increasing the level of their commitment to righteousness. Nevertheless, verse 20 somewhat unexpectedly tempers this celebration by words of stern warning. The image of Jezebel is evoked and it is not easy to untangle the chain of logic. For Israelites, “Jezebel” was a code word for the events associated with her and her husband Ahab. After the split of the Israelite Kingdom into South (Judah) and North (Israel) we are told “Ahab the son of Omri did evil in the sight of the Lord more than all who were before him.” (1 Kings 16:30) He had the distinction of being the most wicked king who ever reigned over Israel. For political expediency and because of his deep distrust of the Lord God of Israel, he married a daughter of a Sidonian king – her name was Jezebel, which in Hebrew ironically means something like “he will trash.” (1 Kings 16:31) Ahab’s excessive ambition for power was coupled with his extreme weakness in the face of the manipulative strategies of his pagan wife. Though Jezebel appears in variety of stories, one of the greatest achievements of her wickedness was her introduction of the worship cults of Baal and Ashtoreth to Northern Israel through her dedication to the program of religious education and temple construction under the watch of Ahab her powerful and, at the same time, reluctant husband. During Ahab’s reign, all the faithful prophets in Israel went into hiding. Elijah was the only prophet who had the courage to oppose Ahab and Jezebel publically, in spite of the threat to his life. The Lord took care of Elijah and God’s people, but he judged both Ahab and Jezebel with violent and dishonorable deaths. (1 Kings 22:34; 2 Kings 9:33) It is not possible to know what or who exactly was referred to by this warning in this passage in Revelation. What was the identity of “Jezebel” who practiced wickedness without opposition or deterrence from the congregational participants in Thyatira? However, what she is accused of doing (deceiving people into sexual immorality and forbidden food consumption by her teaching) matches perfectly with all the previous negative addresses to the other congregations in the letter of Revelation that we have already witnessed. Incidentally (this will become important later) sexual immorality and worship of idols were, according to the ruling of the Jerusalem Council, among the major things forbidden to non-Israelites in Christ. (Acts 15:28-29) 21 I have given her time to repent, but she is not willing to repent of her sexual immorality. 22 Look! I am throwing her onto a bed of violent illness, and those who commit adultery with her into terrible suffering, unless they repent of her deeds. It is doubtful that we have here a case of a woman who was simply sexually promiscuous. It is likely that the idea of sexual promiscuity is symbolic of idol worship. We see this clearly in Hosea 1 when immediately after the calling of Hosea, the God of Israel directs him to take a symbolic prophetic action: 2 When the LORD first spoke through Hosea, the LORD said to Hosea, “Go, take to yourself a wife of harlotry and have children of harlotry; for the land commits flagrant harlotry, forsaking the LORD.” (Hos 1:2) From this, we see that the harlotry of Hosea’s wife symbolized Israelite idol worship practices at the time of Hosea’s ministry. Just like Jezebel, in this passage in the book of Revelation, Israel’s enticer to sin is given time to repent. (vs. 21) Just like Jezebel, the woman in view (vs.22) will meet a violent death. 23 Furthermore, I will strike her followers with a deadly disease (lit: I will kill with death), and then all the churches will know that I am the one who searches minds and hearts. I will repay each one of you what your deeds deserve. Jesus also threatens not only to judge the Jezebel figure, but also to judge all those who followed her. As in all the other cases prior to this, it is likely that the honoring of the Greco-Roman gods is in view here alongside the worshiping of Israel’s God in Christ. All those who promoted this kind of worship – Israel’s-God-in-Christ-plus-other-key-Roman-deities approach – would be judged swiftly and publicly. Everyone would receive what they deserved; both those who did well and those who did evil. 24 But to the rest of you in Thyatira, all who do not hold to this teaching (who have not learned the so-called “deep secrets of Satan”), to you I say: I do not put any additional burden on you. 25 However, hold on to what you have until I come. It is likely that the “deep secrets of Satan” taught by the Jezebel figure in Thyatira and the things that were discussed under the category of “Nicolaitans” in Pergamum and Ephesus (Rev.2:6, 15) are essentially the same. These are most probably literary ways to refer to the professing followers of the Jewish Christ that were not fully committed to the Lord God of Israel in the context of the Roman Empire’s god-congested universe. Visit eTeacherBiblical.com. Used by permission.

Jesus said that the goal of every disciple is to bear much fruit. If we bear none, the vinedresser will remove us (John 15:2). If we bear some, He will prune us. The measure of our success as Jesus’ disciples lies in our fruitfulness. That is why being in a spiritual wilderness is so frustrating. Wildernesses are dry, barren, and bleak. Little grows there. It can seem the antithesis of fruitfulness. Yet it seems that everyone, at some point in their life, finds themselves in a spiritual desert. Some of the greatest leaders in the Bible spent prolonged periods in the wilderness. Elijah was there more than once (1 Kings 17:3; 19:3-4). Abraham yielded the lush plains to his nephew Lot while he dwelt in the desert (Genesis 13:10-13; 18). David, Moses, John the Baptist, and Jesus all spent significant periods of time in the wilderness. It would seem that in some way, the path to their greatness led straight through a wilderness. Elijah provides an interesting case study. The first time we meet him, he is boldly delivering a word from God to the evil king Ahab. No water would fall on Israel. This was devastating news to a king whose land depended on rainfall for its survival. But for the intervention of God, Elijah might never have escaped the royal palace with his life. In fact, God told His faithful servant to escape and hide by the Brook Cherith. Scholars are unsure exactly where that brook was. It may not have been in a desert, but it was in an isolated, barren place. The prophet’s only food was take out, delivered twice daily by ravens. Eventually the water from the brook dried up completely. It became a barren, uninhabitable land. But it was exactly where God told Elijah to be. That’s right. Elijah was perfectly faithful, yet God dispatched him to a wilderness. Sometimes we can be in the center of God’s will and be in a wilderness. Conversely, three years later, Elijah won his greatest victory when he prayed down fire from heaven on Mount Carmel and defeated 850 prophets of Baal and Asherah. But then things went south. Queen Jezebel uttered dire threats to the lone prophet of God and he was uncharacteristically struck by fear. He ran for his life into the wilderness. Elijah dismissed his servant and travelled for 40 days until he ensconced himself in a cave on Mount Sinai. It was there that God found him and asked the penetrating question: “What are you doing here, Elijah?” This time Elijah was in a wilderness of his own choosing. God had not called him to the desert. God’s last instruction was to stand atop a mountain and win a glorious victory. Elijah chose a desert out of a lack of faith in God. Elijah experienced two wilderness experiences in his life, one as a result of obeying God’s will, the other as a result of fleeing God’s will. In each case, God met him there and transformed his life. Elijah never left a wilderness the same way he entered it. A wilderness is a solitary place. It is often quiet there, with few, if any distractions. While it can be lonely, it also allows us to focus, and to pray. It gives us perspective. It can be a place to indulge in a pity party or it can be a venue that solidifies our soul. You may currently be residing in a spiritual wilderness. Perhaps God assigned that place to you, or maybe you are there out of your own failure of faith. Regardless, God is a master at using a wilderness to the greatest effect. It is an awesome thing to be alone with God. Use that time well. Listen for His still, small, voice. No one else may know where you are, but God does. What may seem like your worst moment may in actual fact be a watershed moment in your life when God does something that changes your life forever. Embrace the wilderness of your life. www.blakaby.net . Used by permission.

An episode of ABC’s Modern Family captures the split in American opinions about porn. Claire Dunphy finds a dirty picture on one of their computers and assumes it was her 10-year-old son Luke who looked at it. Claire calls it unacceptable “smut.” Her husband Phil (the one who actually downloaded the picture) tries to chalk it up to sexual curiosity. Claire’s solution is to tell Luke every time he looks at porn God kills a puppy. Phil’s attitude: “It was hardly porn. It was a topless woman on a tractor. Do you know what they call that in Europe? A cereal commercial.”* Is porn all that bad for you? Many don’t think it is, even in the church. Yes, we know lust is wrong (Matthew 5:28), but why would using pornography be especially harmful? Why should we be concerned when our husband, wife, son, or daughter looks at pornography? 5 Ways Porn Warps the Mind There are at least 5 ways using pornography over and over damages our sexual beliefs: Harm #1: Watching Porn Decreases Our Sexual Satisfaction It trains us to desire the variety and “designer sex” of cybersex more than the familiar sexuality of marriage. Studies show the more people expose themselves even to softcore porn, the less satisfied they are with the physical appearance of their significant other. Harm #2: Watching Porn Disconnects Us from Real Relationships It trains us to detach emotional involvement from sexual experience. Studies show the more people turn to cyberspace for sexual satisfaction, the less they turn to committed relationships to experience true intimacy. Harm #3: Watching Porn Lowers Our View of Women It trains us to see women as sexual commodities, not people created in God’s image. The more men (and women) view porn, the more likely they are to buy the glossy lies pornography teaches: that women are only worth their sexual prowess and their ability to conform to the erotic euphoria of porn women. Harm #4:Watching Porn Desensitizes Us to Cruelty It numbs us to the seriousness of verbal and physical aggression. Most modern pornography portrays women as enjoying sexually abusive and degrading language and activity. It is toxic sexual mis-education. Harm #5: Watching Porn Makes Us Want to Watch More Porn It taps into the neuro-circuitry of our brains, making us desire the same rush of sexual energy again and again. Over 90% of therapists believe a person can literally become addicted to using pornography. And like other addictions, the more porn we use, the more we need to use to get the same high. The Way of Escape God promises that God is faithful in the midst of our temptations, and He will not let us be tempted beyond our ability, but with the temptation he will provide the way of escape (1 Corinthians 10:13). Our e-book Your Brain on Porn: 5 Ways Pornography Warps Your Mind and 3 Biblical Ways to Renew It presents scientific research fully detailing these 5 harms. It also gives a solid biblical foundation to understand why porn is so harmful and the way God has provided to break free. * Modern Family, “Not in My House” Premiered on ABC on January 13, 2010

Loops are negative interactions between two people in which each reaction heightens the conflict. For example, if one person is demanding, the other person will often withhold. Or if one expresses an emotion, the other may be overly logical. If one pursues, the other will probably distance. Here’s what the bible says about loops: Don’t have them! Romans 12:17 says, “Do not repay anyone evil for evil.” Don’t respond to them! (in the expected negative way). Proverbs 17:19 says, “He who loves a quarrel loves sin; he who builds a high gate invites destruction.” So don’t build a “high gate!” Remember: You don’t have to accept an invitation to every argument you’re invited to! Proverbs 15:1 says “a soft answer turns away wrath.” Don’t start them! Romans 4:15 says, “The law produces wrath.” Too many rules and regulations produce more bad reactions on the other person’s part. An atmosphere of “grace” (not rules) must prevail in any home. Christ was constantly invited into loops by the teachers of Jewish law. These teachers elevated meaningless rules above relationship with a loving God. They were threatened that Christ showed no regard for their man made rules, as when he healed a man on the Sabbath (which was forbidden by the “law”). Here’s an example of how the Jewish teachers tried to invite Christ into a “loop”: Christ was asked if people should pay taxes to Caesar. This question was designed to start a fight. Jesus asked to see a Roman coin and asked whose image was on the coin. Of course, the image was that of Caesar. Then Jesus said in Luke 20:25, “Render therefore unto Caesar the things which are Caesar’s, and unto God the things which are God’s.” Christ did not accept this invitation to a fight. Here are six good ways to break relationship loops: 1.) Always turn a complaint into a request (don’t demand). 2.) Be curious, not reactive (don’t withhold). 3.) Agree that no mind-reading is allowed in your relationship. 4.) Ask the other person what he/she meant by their statement, or ask what they thought you meant by your statement. The meaning that we attribute to the actions and words of others is usually the reason for conflict. 5.) Ask yourself, “How do I invite the behavior I hate?” Examine your own loop with God. If you are “looping” with someone, there is something amiss with your relationship with God, and He can tell you exactly what that is and how you are resisting Him. 6.) Temporarily disengage from the conversation. Whoever disengages takes responsibility for telling the other person when he/she will reengage, then must initiate the re-engagement. Even just slowing the conversation down may save the day! Here’s the best idea yet: Create POSITIVE loops. Foster good will. “Good will come to him who is generous and lends freely, who conducts his affairs with justice” (Psalm 112:5). “Give, and it will be given to you” (Luke 6:38). “If anyone wants to be first, he must be the very last and the servant of all” (Mark 9:35). There are many more loop busters. Loops are symptomatic of unmet intimacy needs such as affection and approval. This is one of the paradigms I look through in marriage counseling.