Ask adults what makes them laugh, and most will tell you it's jokes and humour. But they would be wrong.
Robert Provine, a psychologist from the University of Maryland found that we actually laugh most when talking to our friends.
In fact we're 30 times more likely to laugh at something when we are with other people.
Intriguingly,
within these conversations, we are still not laughing at jokes: we
laugh at statements and comments that do not seem on the face of them to
be remotely funny.
It's a form of communication, not a reaction.
The
science of laughter is telling us that laughter is less to do with
jokes and more a social behaviour which we use to show people that we
like them and that we understand them.
Your brain can tell the difference between deliberate and helpless laughter
In my lab we see the importance of laughter in our brain imaging studies. We compared staged laughter with the real thing.
Not only does your brain automatically tell the difference,
but listening to staged laughter produces greater activity in an area
called the anterior medial prefrontal cortex.
It's known to be involved in understanding other people's emotions.
It shows that we automatically try to comprehend someone's deliberate laughs, even when not instructed to do so.
Laughter is catching
Our
brain scans also reveal that laughter is contagious. Even when someone
is having their brain scanned, which is not really very funny, you can
see their brain responding to the laughter by preparing their facial
muscles to join in.
And the more that someone shows a contagious
response to laughter, the better they are at telling whether a laugh is
real or forced.
This seems to suggest that joining in when you
hear laughter is more than just contagion - it may be helping you to
understand what that laughter means.
. People you know are funnier
The
fact that laughter encourages laughter is why an MC at a comedy club
will spend a lot of time warming up the audience and keeping the energy
high between acts.
But familiarity and our own expectations are still often at the heart of laughter.
People find jokes funnier if they think they were told by a famous comedian.
"Two
snowmen are standing in a field. One says to the other: 'Funny, I can
smell carrots too'." - even on paper it's funnier when you think it's
coming from Jimmy Carr rather than Jamie Oliver.
Laughter doesn't make you fitter
The internet is full of claims that laughter is great for your health.
It's sadly not true however that laughter burns more calories than going for a run.
Although
laughing does raise energy expenditure and heart rate by about 10-20%,
this is on the order of burning an extra 10-40 calories for every 10-15
minutes laughing.
You would have to laugh solidly for up to three hours to burn off a packet of ready salted crisps.
Berkeley
psychologist Prof Bob Levenson asked couples to discuss something about
their partner that annoyed them - a touchy subject.
The couples
that used laughter and smiling not only felt better immediately but also
reported higher levels of satisfaction in their relationship, and
stayed together for longer.
This shows us that laughter is an
emotion that we can use with those with whom we are emotionally close,
to make ourselves feel better.
This is critical to our enjoying a happy mood - but maybe even more important when circumstances are making us feel bad.
Just
before my father's funeral service started, I can remember saying
something solely to try and make my mother laugh, to get us on track
before everything kicked off. And it worked.
Laughter may help us
measure the health of not just people, but the relationships between
people - a way of looking at our social interactions and the effects
they have on us.
In spite of all the advances of civilization, the
world today is still consumed with a desire for peace and a fear of war.
When people observe the conflicts and the rumors of wars, gloom and
despair often engulf them like a thick darkness. Not the least of the
trouble spots is the Middle East. Peace there has been the pursuit for
centuries. While there have been scores of efforts to bring about peace
between Israel and Syria and the Palestinians, no one would be surprised
if war broke out tomorrow.
Peace movements and peace negotiations proceed all
over the world. Stronger countries believe that peace must be negotiated
from a position of power; radical groups believe that terror will force
the issue. But we are left with a more dangerous and more frightening
world than ever before. And we are left wondering if anyone is really
interested in peace and righteousness and justice for all, or just in
securing their own interests?
The problem is still the presence of evil. It sets
brother against brother, and nation against nation. Ultimately, the
world’s gloom and despair is linked to spiritual darkness.
The Bible comforts and reminds those of us who have
come to trust in Jesus Christ not to despair as if there was no hope. We
have the revelation of our Lord that not only announces His sovereign
reign but also charts the course of world events. One of the most
significant revelations is found in Isaiah 9.
Against the background of the prophecy of war and
destruction, darkness and gloom (chapter 8) Isaiah gave this prophecy
about the Messiah—the glorious coming king. “Messiah” is a Hebrew term
that means “anointed one,” that is, the anointed king. In a sense, every
king who was anointed in Jerusalem as a descendant of David would be
called a “mashiah” (pronounced mah-she-ack), a messiah.
But the Bible tells how ultimately a son of David would come who would
be known as “the Messiah.” We believe that Jesus Christ is that Messiah.
The New Testament word “Christ” is the Greek translation of the Hebrew
word “Messiah.” This Messianic Prophecy, then, holds out hope for peace
and righteousness through the reign of Jesus the Messiah.
The text can be divided into two sections: the Dawn
of the Messianic Age (verses 1-5) and the Righteous Reign of the Messiah
(verses 6 and 7). While the entire passage is instructive for the
message, the verses that focus on the nature of the Messiah are
critical, for therein lies our hope for everlasting peace. So most of
our attention will be given to the meanings of the name of the Son,
showing how these description fit perfectly the nature of our Lord Jesus
Christ.
Exposition
I. Peace will come with the dawn of the Messianic Age (9:1-5).
Isaiah declares that in contrast to his present age
of war, gloom, and despair, there is coming an age when peace will reign
universally. It will begin with the coming of the Messiah, the promised
future king. So we call that period the Messianic Age. The prophet here
shows how it will unfold.
A. The change in circumstances will end the despair (1,2).
The passage begins with the announcement of the
change: there will be no more gloom for those in anguish; in the past
the LORD humbled26 the northern lands of Zebulun and Naphtali, but in the future he will honor27 Galilee. Why? That is where the Messiah will first appear—Galilee of the Gentiles,28 a place looked down on for so long as less spiritual, less pure than Judea.
The explanation of this exaltation is found in verse
2. Those who walk in darkness have seen a great light, on those in the
land of the shadow of death a light has dawned. The language is poetic:
darkness signifies adversity, despair, gloom and evil, and the light
signifies prosperity, peace, and joy.29
The language is used elsewhere of the Messianic Age—Malachi says that
the “sun of righteousness will rise with healing in his wings” (4:2). So
the people in the north who have suffered so much have the prospect of a
wonderful new beginning.
We should note in passing that Isaiah’s verbs are in
the past tense—he writes as if it has already happened. That is
prophetic language. The prophet was a “seer” or visionary. He received
divine revelation and recorded what he saw. As far as he was concerned,
if it had been shown to him from God, it was as good as done. It was
certain, even though it had not yet worked out in history.
So “light” will shine on people who were walking in
“darkness.” The initial fulfillment of this prophecy is beyond doubt.
Matthew quotes this text in conjunction with the beginning of Jesus’
ministry in Galilee. He is the true light of the world that lights every
person.30
He brings to a darkened world grace and truth, and the sure promise of
peace. When He began to minister in Galilee with His teachings and His
miracles, He demonstrated that He was indeed this Messiah. His
proclamation of the kingdom through salvation is what ends the despair,
for believers in Him are not lost in gloom and despair, for they know
that what He promised will come to pass at His second coming.31
B. The Messiah brings joy and prosperity (3).
The prophet turns to address the LORD directly. His
words explain what it means that light will dispel the darkness—joy and
prosperity will follow. The prophet gives no clue as to how soon this
would happen.32
But we who have the full revelation of God know that Jesus made it
clear that he was the Messiah, and that the age of peace and
righteousness was yet future.
The joy described here is extravagant. It is the kind of joy that comes at the harvest, or at the dividing of the plunder.33
Harvest was a regular time of joy in Israel; after a long time of labor
in the fields the people would gather to eat and drink and celebrate.
The Bible often uses the analogy of the harvest to describe the coming
of the LORD (see Matthew 3:12 for the harvest and winnowing imagery). It is a thanksgiving celebration for the completion of the harvest.
Dividing the plunder, the other image here, is a bit
more poignant since wars will lead up to the end of the age. The image
is about the victors after the battle is over, dividing up the booty.
Such would be an almost delirious celebration of triumph that would
usher in an age of peace.
C. Joy comes through the cessation of war (4, 5).
The imagery of joy at the division of the plunder
leads directly into the explanation: the prophet foresees the time when
the LORD will break the oppression of the enemies. He draws the analogy
with the time of Israel’s victory over Midian through Gideon by the
power of the LORD.34 So shall it again be.
But this victory will be greater. Verse 5 says that the implements of war will be burnt up.35
This will be no lull in the action, no temporary peace treaty. War will
end. Elsewhere Isaiah has says, “They shall beat their swords into
ploughshares,” that is, military weapons will not be needed in a time of
lasting peace.
How can these things be, given the world situation
as we know it? The answer to this question is found in the second half
of the oracle which describes the nature of the Messiah who will bring
in the reign of peace and righteousness. If such peace is to come,
someone must have the ability to produce and maintain it.
II. Peace will finally come with the righteous reign of the Messiah (9:6,7).
Isaiah now turns to introduce the One who will
transform the gloom and despair of war into the joy and peace of a time
of righteousness—the Messiah.
A. The LORD will bring about the advent of the Messiah (6a).
The first part of the prophecy is very familiar to
Christians: “For unto us a child is born, unto us a son is given, and
the government shall be upon his shoulders.” Isaiah is very precise
here, as we now know. A child will be born into the family of David, and
that there was a birth in Bethlehem is beyond question; but the Messiah
will also be a Son that is given, and that Jesus did not come into
existence in Bethlehem is clear from the Bible.
According to the Davidic Covenant (2 Sam. 7:14), the term “son” is a title for the king.36
The same is true in the vision of Daniel where the expression “Son of
Man” is used (7:9-14). Daniel’s vision shows this glorious king in the
presence of the Almighty, the Ancient of Days, and that he would be
given the kingdom of peace. Isaiah announces that the child to be born
will be this Son given. This idea is then clarified by Paul: “In the
fullness of time, God sent forth His Son, born of a woman … .” (Gal. 4:4).
The New Testament bears witness that Jesus is this
Son who came into the world. In fact, Jesus Himself set about to prove
His origin was in heaven, not in Bethlehem. When He was about to raise
Lazarus from the dead, he prayed and included these words in His prayer:
“that they might know that You sent Me” (John 11:42).
By this He meant that He was from above, and they were from below. Or,
in debating with the religious leaders Jesus asked how David could call
his descendant his “Lord,” clearly showing that the “Son of David,” the
Messiah, was greater than David (Mark 12:35,36, regarding Psalm 110).
And of course, to the woman at the well Jesus clearly revealed Himself:
she said, “When the Messiah comes, He will declare all things to us.”
Jesus said, “I that speak to you am He” (John 4:25,26).
It is clear, then, that Jesus claimed to be the
Messiah, the Christ, the child born into the house of David, the Son
given by God to be the long expected King. The first advent of Jesus
established His identity; it did not begin His reign, however, for He
has yet to put down all enemies.
The prophecy that “the government will be upon His
shoulder” will come to complete reality at His second coming—an aspect
of the Messianic prophecies that the prophets did not see (see 1 Peter 1:10,11). The reference to the shoulder is probably a reference to the wearing of an insignia of office on the shoulder (see Isa. 22:22). There will be a time when this Son will rule as king.
We may say that Jesus now reigns above, and that is
certainly true. But Isaiah envisions a time of universal peace and
righteousness in this world. That has not happened yet. Hebrews 1
states that this exaltation will be complete when the Father again
brings His firstborn into the world. So Isaiah does not know when all
these things will take place; only that they will happen because the
Word of the LORD has declared it.
The Messiah will be a Wonder King
The nature of the Messiah is now portrayed in the
listing of His throne names. It must be noted that these are not names
in the sense that we have names. These are character descriptions. They
are intended to give the nature or the significance of the person named.
We use the word “name” at times in this way. We may say, “She made a
name for herself,” that is, a reputation. The names in this section
describe the nature of the glorious king.
Moreover, in the ancient Near East kings were in the
habit of taking throne names when they ascended the throne. They took
titles and added epithets to their names. Usually the epithets they
chose were too generous for mere mortals. For example, in the Middle
Kingdom of Egypt the rulers took five titles when crowned—each
name referring to some god, some land, some aspiration they had for
their administration. One king who was crowned heard the priest say,
“Let the great names of the good god and his titles be made like those
of [the god] Re: Mighty Bull, One Capable of Planning, Great in Wonders, Filled with Truth, Son of Re to whom life is given.”
So in these epithets the King would be extolled as the repository of
might, wisdom, wonders, truth, and all life. These are, to be sure,
rather ambitious.
There is evidence of such titling in Israel, especially in cases where God bestowed names on new kings. Psalm 2,
the coronation psalm, says, “You are my Son, this day I have begotten
you.” So on the day the king ascended the throne he was declared to be
the Son, that is, God’s anointed King. So too in 2 Samuel 23:1
do we find a proliferation of names for David: “David, the son of
Jesse, the man exalted by the Most High, the man anointed by the God of
Jacob, Israel’s singer of songs.” And then we have the LORD’s sending
prophets to rename kings, such as calling Solomon Jedidiah (2 Sam. 12:25).
Jesus has been given the title of The Great Teacher by many people who
have studied and applied his teachings throughout history. The
surprising thing is that Jesus was not the typical philosopher or
preacher that people were used to. Unlike some other people Jesus tried
to make his advice understandable to the common man, sometimes using
stories or symbols, but always keeping his message simple,
straightforward and practical.
Jesus dealt with many aspects of human life but the one that he spent
longest on was the need for love. His focus was not just on the love for
our friends and family, but something much more challenging, a love
that tests every nerve and sinew.
"Love your enemies, bless them that curse you, do good to them that hate
you, and pray for them which despitefully use you, and persecute you."
(Matthew 5:44)
He spoke of a love for those who we want to hate, a love for those who
already hate us. This love requires effort, and strain, and every ounce
of self-command that man can summon up.
It is the easiest thing in the world to hate, to let the desire for
revenge grow in our hearts. Indeed vengeance may even have the shadow of
justice attached to it, but in reality it leads to dark, unadulterated
hate and a spiral of destruction.
To be truly happy we must rise above the bigotry and jealousy of others.
We must love even if we are hated for it. Love and do not hate, for
surely love is the only path to peace, freedom and happiness.
Sincerity
There were many people Jesus met who seemed holy in front of others but
who acted very differently when there was no-one watching. For Jesus it
was no good just pretending to love others, or pretending to control
our selfish instincts, we had to truly feel it in our hearts.
"You have heard that it was said, 'Do not commit adultery.' But I tell
you that anyone who looks at a woman lustfully has already committed
adultery with her in his heart.
(Matthew 5:27-28)
Forgiveness
For Jesus it was important not only that we try to reach these standards
of love and sincerity but also that we realize the occasions when we do
not.
Let the message of Christ dwell among you richly as you teach and
admonish one another with all wisdom through psalms, hymns, and songs
from the Spirit, singing to God with gratitude in your hearts.
The word of Christ.--Here again the definite
phrase, "the word of Christ," takes the place of the commoner phrase,
"the word of the Lord," "the word of God." It is to "dwell in their
hearts." Hence it is the engrafted word" (James 1:21)--the
truth of Christ conceived in the heart, striking root into it, and
making it its dwelling-place. It will be observed how all such phrases
prepare for the full conception of Him as Himself "the Word of God." In all wisdom.--The
symmetry of the original, "in all wisdom teaching . . . in grace
singing," suggests the connection of the words with those following,
not, as in our version, with those going before. The indwelling Word of
God is described as manifesting itself, first, in the wisdom of mutual
teaching, next, in the grace of hearty thanksgiving.
Teaching and admonishing . . .--Here again we have at once general identity and special distinction between this and the parallel passage in Ephesians 5:19-20.
There, as here, we have the "speaking to one another in psalms and
hymns and spiritual songs," "the singing in the hearts to the Lord," and
the spirit of "thankfulness."
But there the whole is described as a
consequence of "being filled with the Spirit," and, as an outburst of
that spiritual enthusiasm, of which the spurious excitement of
drunkenness is the morbid caricature. Here the thought starts from "the
word of Christ in the soul," realised through the gift of the Spirit by
all our faculties; and it divides itself accordingly into the function
of teaching, which bears on the mind; "the singing in grace" of
thankfulness, which comes from and goes to the heart; and the "doing all
in the name of Christ," which belongs to the outer sphere of action.
Psalms and hymns.--The
ascription to those of an office of "teaching and admonition" describes
what is their real, though indirect, effect. In the Church, as in the
world, he who "makes a people's songs" really guides their minds as well
as their hearts.
