Devotion.al

  • Power of Service

    Mark 10:42–45, John 21:15–17, 1 Peter 4:7–11

    to control. That’s what is talking about in the passage in Mark. The Gentile “rulers” (though the same applied to many of the Pharisees and scribes, as well) lorded their power, influence, and wealth over , and controlled them. When this passage is used, often we get “stuck” on our part, rather than seeing the underlying relational truth. Those with power, influence, and wealth are held at a distance (even by those with power, influence, and wealth themselves). Servants are close at hand. In a place of trust, servants are able to influence and nurture others. One really can’t say that about those with power, influence, and wealth.

    Service is strongly implied in Jesus’ words of the of Peter: Feed (twice) and . Used twice, βόσκω (boskō) can mean feed, take to pasture, or take care of. Used only once, ποιμαίνω (poimainō) means shepherd, take care of, and guide. Feed appears to be more of the immediate concern, while shepherd is more along the line of long-term thriving. This is a great picture for pastors to concern themselves with. It is also the picture every one of us should be using as a lens to look at others with. We are called to “feed” their immediate need twice as much as their thriving. Many of us concern ourselves with the thriving, and neglect the immediate.

    Service isn’t an option. How you is your individual expression of service as . Peter passed along the call to serve, “…as good stewards of the varied grace of God.” That is an interesting concept. Often we talk about stewardship in regards to money. Peter talks about being stewards of God’s grace. God’s grace is poured out on the just and unjust, just as it is poured out on the saved and unsaved. Just because there’s plenty, does not mean we are not responsible to steward it.

    1) Our culture claims to value servants. It doesn’t. The seems to reflect the culture. How can we improve how we value the servants of the church? Who are the servants of the church? Who aren’t the servants of the church?

    2) Why do you think there is that 2-to-1 ratio between feeding and shepherding? How should that inform your life?

    3) How will you serve tomorrow? How will you serve today? How will you serve next month? Does the service always have to be the same?

  • Outside Praise

    Psalm 84:8-12, James 2:14–26, Romans 12:1–8

    Depending on your preferred translation of the , Psalm 84:10 may or may not about standing at the threshold of God. In a previous devotion, we connected this to our Welcome Team, as those who were the transition between the outside and the inside of the building. Doorkeepers were security, and they could also be welcomers and announcers (of who enters). However, sometimes the person “at the door” never enters the actual House of God to .

    From a symbolic standpoint, some people are at “”, but didn’t enter into the courts of/to worship. They may sing the songs and they may listen to the message, but they may never worship. What people “do” in church does impact their ability to worship. The “do” is important. In older church traditions (now often called “high church”), the gathered body participated in the liturgy. Nowadays, we have this particular concept of “liturgy,” and it’s incomplete. The origin definition of liturgy is “work of the people.” Now liturgy has been siloed to a specific form of worship (even while every church has a liturgy, by definition).

    The concept of “work of the people” is also often lost. When you worship with song or by listening to the sermon, you are doing “the work” of the church. However, the work of the church is not just worship and listening and learning. The work of the church is also doing the . In fact, the true work of the church (i.e., true liturgy) is only complete when it includes what happens outside the walls.

    Perhaps, a better way of thinking of the courts of is to turn the church inside out; what was once the outside is now the courts of praise.

    1) How would thinking of the world outside of the church as the courts of praise affect how you entered and interacted with the world?

    2) How could worship be outside of the church, especially as the world appears to be less positive toward Christianity?

  • Work to Death or for Life

    Acts 6:1–7, James 2:14–26

    In his book, With Unveiled Faces, Kieth Drury writes, “Serious Christians get into lifesaving boats and go to sea to people in need, refusing to sit in our warm lighthouses waiting for the shipwrecked to wash up on shore.”
    As we talk this week about connecting with God through the work of our hands, one of the biggest ways the has done this is through serving the poor. Sadly, there has come a time where serving the poor has become business dressed in the clothes of . This does not excuse Christians from serving the poor, but it does require greater discernment than it has in the past.

    Does this mean that everyone is called to directly serve the poor? No. That’s why there were certain people tasked with doing it, as shown in Acts. However, the “greater” church was behind them both in moral support, but also with the resources necessary.

    One of the big (and valid, to a point) arguments against the church helping those outside of “the church” is that “charity starts at home.” This was actually by Charles Dickens. There is a great amount of in that statement, and it should be the case within the . However, “start” is the operative . It must start at home, for that is where the groundwork is laid. It is groundwork. It is foundational. Yet, just like for a home, a foundation is only the beginning.

    Martin Luther struggled with the book of James, in particular this passage. Luther struggled with the concept of works as . James’ words were too similar to earning one’s way to Heaven, one of the issues that was at the root of his separation from the Roman Catholic church. James’ point was not that works would earn grace, but works were the evidence of faith and grace poured out.

    1) Many Christians have been taught to avoid “works righteousness”. What are they? What is the difference between that and “faith and grace” poured out?

    2) Why are actions so important in regards to our faith?

    3) Why do we struggle so much with ?

  • The Now Useful

    Philemon 1-25

    ‘s letter to Philemon is a personal letter. While Paul acknowledges the that meets in Philemon’s home, this letter is not to them. Just the greeting is political and relational: Philemon, slave and property owner; Apphia, Philemon’s wife; Archippus, a “coworker” of Paul’s from Colossae, and possibly filling the role of pastor. Archippus could possibly be not addressed, but it’s likely that Paul sought to draw Archippus into the , and it’s not wise to disregard someone that appears to have been significant to the church.

    In this letter, Paul asks Philemon to pardon his (Philemon’s) runaway slave Onesimus. Who knows why Onesimus ran away from Philemon and went to Paul. By law, Paul had to send Onesimus back to Philemon. Paul sent an advance letter to Philemon to, it seems, make for a smooth for Onesimus. Paul knew that legally Philemon could do whatever he wished with Onesimus (include having him crucified). Paul also knew that Apphia would have some sway in this, as she would have had household authority over the slaves. This all plays into Paul’s letter as he seeks to persuade Philemon to be gentle to (maybe even free?) Onesimus.

    Paul starts by identifying himself as a prisoner, placing himself socially beneath Philemon. He then puts himself as a coworker to Philemon. In this, he is saying that this letter is not coming from a superior. Paul notes that he could command, but instead chooses to appeal.

    What becomes interesting is humor that Paul puts into play. Onesimus means useful and was a common slave . Paul states that Onesimus used to be useless, but now that he is a fellow he is useful. In other words, only now that Onesimus is a Christian does he actually live up to his name. Its intent is to lighten what is a weighty letter.

    1) Have you ever had a person in authority a that really wasn’t a favor? What was that like?

    2) What do you think the was like between Philemon and Paul? Why?

    3) If a friend asked for a favor that wasn’t to your immediate advantage, would you do it? Why or why not?

  • Maturing Change

    Psalm 55:1-19, Romans 7:18-25

    It’s likely you’ve heard this bad joke, but…
    How many psychologists (or psychiatrists or counselors) does it take to a lightbulb? None, because the bulb has to want to change. (yes, it’s a bad joke)

    The reality is that there are those that seek to change and there are those that don’t. Among those who seek to change are those who do it for , do it for self, or do it for God, or any mix of those 3. Those who seek to change may not always be successful. If one of those areas a person is seeking change is a strong habit, addiction, or physiological issue (including mental health), there will probably be a big struggle to go along with that change.

    If you’ve ever gone on a diet or changed the content of your diet (like low-carb, gluten-free, etc.) you know it can be hard to change. Starting and maintaining an exercise plan can be difficult. Not overworking (i.e., workaholics) can be difficult. There are a lot of things that are hard to change. Often, as we struggle with those hard-to-change things, we beat ourselves up and sometimes we ourselves .

    However, with the more spiritual things, we seem to fall into 2 severe camps: either we don’t try to change at all, or we try so hard that we discourage ourselves. Now, there are different reasons why we fall into those 2 camps, but those are neither here nor there.

    Between David and , though, we see the real struggle. David calls out those who will not change. Paul aligns himself (actually, calls himself) with those who want to change (to be more like ), but keeps messing up. Unless you’re Jesus, you’re one or the other.

    As you are reading this, it’s probably safe to say that you “fall” into the “camp” of Paul and any honest (with their self) . You are trying to mature in your . You could be doing it to be a better example for someone. You could have been one of those that hit rock bottom, and God gave you the hand out of it. You could “just” be trying to please God by “improving”.

    It does matter why, and ultimately God must be at the heart of it for it to be good change. However, even with God at the heart of you, the of you may not be up to it. There are two pieces of advice: don’t give up, and don’t defeat yourself by acting like the condemner. God convicts, yes, but that is to acknowledge that you fell short. God loves so that you continue to strive. The condemner, on the other hand, does everything possible to keep you from getting up and trying again. That is not God.

    1) Do you have a particular issue that you are struggling with right now? Are you happy or frustrated by your progress?

    2) As we pursue Christian maturity, why is it critical to understand the difference between conviction and condemnation?

    3) Do you find Paul’s words helpful or not? Why?

  • Church of Destruction

    Galatians 2:17–21, Ephesians 2:1–10

    There has been a lot of talk in some circles about the increasing percentage of the U.S. population that calls themselves, “nones.” This is used to define categorize people as those having no definitive religious . This “none” categorization is awful. It covers a huge range of people.

    The panic, in some circles, is that as the percentage of “nones” increases, the number of self-identified “Christians” decreases. What makes the “none” categorization and the conclusion that follows awful is that there is zero nuance. There are people who are followers (and are saved) that do not identify as . Not that they deny Jesus, but they deny American Christianity. That is an important concept. There is also plenty of Americans who identify as Christian…because they are Americans.

    Among the nones are another group, “spiritual, but not religious.” There is some similarity to the “non-Christian” Jesus followers. However, by being more general in regards to “spiritual”, there is less defining, and that is part of the problem.

    The Common English Bible has an interesting translation of Ephesians 2:2…”You used to live like people of this world. You followed the rule of a destructive spiritual power. This is the of disobedience to God’s will that is now at work in persons whose lives are characterized by disobedience.” (Ephesians 2:2, CEB)

    The interesting characterization is that of following a destructive spirit. Before we start pointing at the world (which definitely has its of issues), we need to start recognizing the destructive spirit(s) in our churches. There are so many lines that people are drawing within our churches that are separating us. Think of . In the current atmosphere, even the most die-hard political person takes a deep breath when someone else (especially of unknown persuasion) mentions politics, and that’s just Democrat and Republican. What happens when we actually start talking about the issues? And, this is in our churches! Then we have cultural issues, too, and many of those are more deeply and tragically ingrained than politics.

    1. What issues/concerns keep you from connecting with others in the ? Why?
    2. The CEB’s “destructive spirit” sets a different tone than the often implied or demonic spirit. Why is that an important shift? How does that open the discussion? What is the danger in only calling it a destructive spirit?
    3. Any “spirit” that does not bring glory to God and build up Christ’s can be dangerous. Can thing of some “church” spirit that might fall into that realm?

  • A Little Tempted

    1 Samuel 25:36–42, Luke 22:39–46, James 1:13–15

    Temptation is a tricky thing. It can seem easy to succumb to, and it is. It can also be easy to beat yourself up should you fall to temptation. In many respects, after the failure, it is the mind game you play with yourself afterward that sets you up for or failure.

    The first by many is…it’s God’s fault. That could be a twisted understanding of God made me this way (so, whenever I , It’s God’s fault). There is also a thought that God is the one tempting me (and he knows that I’ll fail, so it’s God’s fault).

    As David notes, God does provide a way (or more than one!) to avoid temptation. Sometimes we are blind to it. Sometimes we deliberately ignore it. We have free will. We do have a choice.

    Temptation will come. was tempted in all ways like us (not necessarily the same expression). You are not better than Jesus. It is what you do before and after temptation, and after failing that sets you up for maturing further in the .

    1) Do you have anyone that holds you accountable? Are you holding anyone accountable?

    2) After a failure, how do you (or do you) ? Do you include in your confession?

    3) Before and after temptation, how do you bolster your to resist?

  • Strong Protecting Love

    Isaiah 26:1–6, Psalm 18:1–9, Nehemiah 6:15–16

    is measured in many ways. When you’re the one being attached, often it is by fists (or equivalent). Another way is deterrent. In other words, what will be the cost to attack? When a strong city is called out, it is a city that, yes, can defend itself. It is also a city that would not want to attack. This particular city, Jerusalem, had God as its ultimate defense.

    What country or military would want to attack God? This was the hope of the Israelites, that God would protect them.

    God does want to protect those who love God, and and God. The phrasing, however, gets odd when we talk about . Jealousy always seems to be bad. Even when we say God has a jealous love for us, it sounds bad.

    Rev. George Harrison calls jealousy the shadow of love. That doesn’t sound much better. However, he notes that what we often jealousy is actually love corrupted by envy. True jealousy—or righteous jealousy—is when wholesome love and devotion are denied, betrayed, or destroyed.

    God, then, is jealous when the love due by right (as Creator) and relationship (whether Israelite, or the not quite) is no longer. God’s jealous love is the heart of one betrayed. As the one whose love is and never-changing, God would do just about anything for those God loves.

    1) Re-read the last paragraph. What sign do we have of this?

    2) Re-read the scriptures with this understanding of God’s jealous love. Does your understanding ?

    3) What is important to understand God’s jealous love and our lives, and how we live them?

Devotion.al

Power of Service

Mark 10:42–45, John 21:15–17, 1 Peter 4:7–11

to control. That’s what is talking about in the passage in Mark. The Gentile “rulers” (though the same applied to many of the Pharisees and scribes, as well) lorded their power, influence, and wealth over , and controlled them. When this passage is used, often we get “stuck” on our part, rather than seeing the underlying relational truth. Those with power, influence, and wealth are held at a distance (even by those with power, influence, and wealth themselves). Servants are close at hand. In a place of , servants are able to influence and nurture others. One really can’t say that about those with power, influence, and wealth.

Service is strongly implied in Jesus’ words of the of Peter: Feed (twice) and shepherd. Used twice, βόσκω (boskō) can mean feed, take to pasture, or take care of. Used only once, ποιμαίνω (poimainō) means shepherd, take care of, and guide. Feed appears to be more of the immediate concern, while shepherd is more along the line of long-term thriving. This is a great picture for pastors to concern themselves with. It is also the picture every one of us should be using as a lens to look at others with. We are called to “feed” their immediate need twice as much as their thriving. Many of us concern ourselves with the thriving, and neglect the immediate.

Service isn’t an option. How you is your individual expression of service as . Peter passed along the call to serve, “…as good stewards of the varied grace of God.” That is an interesting concept. Often we talk about stewardship in regards to . Peter talks about being stewards of God’s grace. God’s grace is poured out on the just and unjust, just as it is poured out on the saved and unsaved. Just because there’s plenty, does not mean we are not responsible to steward it.

1) Our culture claims to value servants. It doesn’t. The church seems to reflect the culture. How can we improve how we value the servants of the church? Who are the servants of the church? Who aren’t the servants of the church?

2) Why do you think there is that 2-to-1 ratio between feeding and shepherding? How should that inform your life?

3) How will you serve tomorrow? How will you serve today? How will you serve next month? Does the service always have to be the same?