Devotion.al

  • Overwhelming River

    Ezekiel 47:1–12, 2 Corinthians 3:17–4:1, Matthew 28:16–20

    This image of the River of spreading out into the world provides us something to reflect upon. The further the river gets from the of God, the wider and deeper it gets. Eventually, it takes the Dead Sea and makes it living water, too. In the case of the Dead Sea, there is an echo of and …from death to life, and not just any life, a Godly life.

    The “four” walls of the church building should be so filled with the Holy that it should be overflowing into the in which it sits. These walls are not meant to be containers, keeping the captive or “preserved”, but enabling each of us to take this concentration of the Holy Spirit out into the world with us.

    If there is to be where the Holy Spirit is moving, why does it often feel as if we are trapped in church? If there is freedom, why do we seem unable (or unwilling) to be able to share it?

    The church (which has been said time and time again) is not the building (though we often act like it). The church is the people. The freedom of the Holy Spirit enables us to freely share the Gospel and the love of Christ. However, we continually put on the chains that weigh us down, whether fear or pride or something else. We certainly don’t act free.

    Therein lies the problem. We have been commissioned to take the Gospel to our families, our neighbors, our communities, our cities, our counties, our state, our , our continent, our world. It is not a commission we can decline, for God has already commissioned us. We are plan A–Z.

    1) Do you feel free in the Holy Spirit? What does that mean to you?

    2) What are your thoughts about the River of Life being deeper and wider away from the of God? What does that mean in regards to how you live?

    3) You have been commissioned. What is your response to that? How do you fulfill your commission? How do you see others fulfilling their commission?

  • No Face Value

    Genesis 20:1–18, 1 Samuel 16:7, Proverbs 21:2, Romans 1: 18–25

    When you look at someone, can you tell they are a ? If you can, there are a few reasons why: (1) Pride…yours for God knows and weighs the ; (2) Their life and show ; (3) is there a 3rd one?

    In the , we are cautioned to not assume that a person is right with God. Abraham made that mistake and almost caused a man to commit adultery who was innocent. Abraham assumed Abimelech did not fear God. Abraham may have been right when it came to the surface. However, Abimelech listened to God.

    As a , Christians have taken affirmations of at face value, for the very reason that we do not know the heart. does note in 1 Corinthians 12:3, that no one can say that Jesus is Lord without it being of the Spirit. However, in Romans 10:9, Paul also says that we are only saved if we believe in our hearts. One is an outward statement, and the Holy Spirit goes before all. The other is an inward statement that can only be between a person and God.

    There is a lot of finger-pointing in the world, and some of it involves avowed Christians (i.e., people who say they are Christians and/or follow Jesus Christ) pointing at other avowed Christians, and accusing them of apostasy (i.e., false teaching and/or walking away from the faith) or not being Christian. If we take the Scriptures seriously, then accusing another of not being a Christian because they don’t agree with us on certain issues (especially non-salvation issues) is not in line with what the Scriptures say becomes a very dangerous road to walk.

    1) Have you ever accused (whether out loud or in your mind) another person of not being a Christian, when they state they are one?

    2) What are some good ways to engage other Christians regarding important topics on which we ?

    3) When should disagreements be brought up, and when should they be left alone?

  • Worship Heart-Fully

    2 Kings 23:4–20, Ezekiel 42:13‭-‬14

    King Josiah had a mess to clean up. Over the years, his kingly predecessors and the priestly predecessors had put a lot of stuff that didn’t belong in the . A lot of it was pieces for worshipping gods instead of worshipping God.

    If you really want to be overwhelmed, number the items, and then realize that the list was summarized (e.g., all the high places from Geba to Beer-sheba). It is not an exhaustive list! There was more that didn’t get listed! How far the people had fallen!

    King Josiah went so far as to desecrate graves so as to totally desecrate all the high places dedicated to other gods. Yet, the underlying story is how the religious leaders had added thing after thing to the temple, and the things they added had nothing to do with worshipping God. All the additions were to worship anything other than God.

    It might seem odd to go from this cleansing to a simple statement about proper priestly behavior in the post-exile temple (our passage in Ezekiel). However, there is something that needs to be addressed. Often, in our zeal (much of this inherited by Puritan thinking) to have a “pure” temple, we “” things because of their association with what we think is contaminated worship.

    Take the clothing of the priests mentioned in Ezekiel. The priests are supposed to wear special clothes that are only to be used during their priestly duties in the temple. If you didn’t catch this, in modern terms, that is seen in Eastern Orthodox, Roman Catholic, some Anglican/Episcopal, some Lutheran, and some Presbyterian churches. The priests/pastors in these traditions will often wear special clothes that are only worn in the . They don’t, for example, wear them to the supermarket.

    Yet, we American “Evangelicals” have inherited a Puritan thought process that opposes such clothing, because the Roman Catholics and Anglicans (the Puritan primary opposition) wore them.

    We have two opposite mindsets presented here, which is something we as Christians and as a church need to think through, not just accept everybody else’s thoughts. “Right” worship has been a long-term issue in the church, from to extemporaneous , no music to A Capella to hymns to contemporary music. It is good and reasonable to ponder what “right” worship looks like. We just have to be careful that we don’t throw out (or bring in) good and/or biblical just because. And we have to be careful not to condemn practices that do just because.

    1) Where do you think you see non-God honoring practices entering worship? What makes it not God-honoring? Is your stance Biblical (find it) or is it cultural?

    2) Where do think more God-honoring practices could be introduced? Why do you think they are not being done? How do they build up the body of believers?

    3) Will adding prescribed and described practices in the Bible necessarily help worship? How do you balance so-called Biblical practices with cultural practices? Are you able to perceive the difference?

  • Who Restores

    Deuteronomy 30:1–5, Jonah 2:2–9, Isaiah 44:24–28

    Have you ever recognized that there is an implied title and character of God that gets missed? Restorer.

    We use Healer, often, which is close. Another could be Reconciler. We don’t use Restorer or Reconciler, because in most cases of their use (restore and reconcile), they are verbs, not nouns.

    Yet, and are at the heart of . Think of it this way. Through Jesus’ sinless walk on Earth and his sacrificial on the cross, we are reconciled to God (). Through baptism and Jesus’ , we are restored (position) to the “place” we would have had prior to the Fall (Adam and Eve).

    It can be easy to fall into the reconciliation way of thinking, because while on Earth that is both our and our experience.

    We get a taste of restoration in baptism, but it really is a poor experience in comparison to the full restoration once we are in Heaven.

    1) What do you think of restoration and reconciliation?

    2) How do you think restoration and reconciliation work with other people?

    3) We can understand how reconciliation works with our interpersonal . How does restoration work? Thinking about restoration as God restores, is it possible for a damaged relationship to be restored? Why or why not?

  • Right Things

    Isaiah 1:10–31, Habakkuk 1:2–4, Luke 17:5–10

    In many courtrooms, there is an image or a statue of Lady . Lady Justice is the supposed personification of the ideal judicial system: blind (no favoritism), sword (swift and cutting decision), scales (balance of “good” and “evil”), toga (justice as a philosophy). Most of us recognize that this is the ideal. Every justice system is exactly that…human.

    Our sense of justice, our philosophy of justice, should be based upon and informed by the . Israel and the Jews would have agreed with that statement in concept. Sadly, just like today, concept and reality are not in line. This is God’s point through Isaiah. All the rites are being followed, but the of God is not. By not fulfilling and following the heart of God, the Jews were spoiling (as in making rotten) their sacrifices to God. Who wants rotten meat?

    There are many cries for justice, and many are good calls. Far too many appear aligned more for political than actual justice. And this is also rotten. Yes, the right thing is being done…for the wrong reason. Or, the right thing is being done but is contaminated by the wrong thing also being done by the same people.

    Habbakuk’s cry out for help sounds like so many people. Really, though, it goes along the line of a person talking to God, “There is so much injustice, cruelty, and in the world. Why aren’t you doing something about it?” Then God responds, “funny, I was going to you the same question.”

    It’s Jesus’ words, though, that may shine the real on the issue. Pride. Jesus points out that servants should not be seeking for fulfilling their duties. Yet, there seems a pervading current of recognition that fills the church.

    1) If we do the right things to grow the church, are they really the right thing?

    2) If we do the right things to build the , are they really the right thing?

    3) If we do the right things because they are what God called us to do, but they don’t build the church, don’t build the kingdom, are they still the right thing?

  • Not All Good

    Lamentations 3:16–33, Job 2:11–13 James 1:9–18

    Wikipedia summarizes Nathan Robinson’s take on platitudes as:
    “A platitude is even worse than a cliché. It’s a sanctimonious cliché, a statement that is not only old and overused but often moralistic and imperious. … [they] have an aphoristic quality, they seem like timeless moral lessons. They therefore shape our view of the world, and can lull us into accepting things that are actually false and foolish.”

    By definition, a platitude is a “flat” saying that sounds significant but isn’t. However, Robinson’s take on the actual use of platitude is significant, especially as we look at Lamentations, or the mourning, grief, and pain of others.

    There is also another piece that Robinson may be unconsciously reacting to is that often platitudes hurt. The receiver of the platitude will often perceive the speaker as unsympathetic or unempathetic, at best, and dismissive or belittling at worst.

    The flip-side of a platitude is actually the of the speaker. Sometimes the platitude is to anesthetize the speaker! When they a platitude they don’t have to acknowledge the pain of the other or their own pain. Platitudes are often used because people just don’t know what to say, so it’s easier to say something seems helpful or profound (Especially if it sounds like it came from the Scriptures!) and just on.

    The writer of Lamentations is miserable! Everything has fallen apart. However, in the midst of their woes, they hold on to God! The really important part to comprehend is not that the lamenter knows why, but that God loves them! The lamenter knows that God is present in the midst of it all.

    Job was in much the same state. What he needed was people to be present. These few verses of Job are the perfect symbol of what it means to be friends when one of the circle is grieving. Then these “friends” show why being present is the key…they open their mouths. While much of their would not seem to be platitudes, they actually were! Pointless, useless speech that was delivered as if it was profound, but it was heartfully and hurtfully false.

    James presents a more mature understanding of trials and grieving (don’t say it’s God’s fault), but he doesn’t diminish feelings. James, too, is fighting platitudes (people placing the blame on God, not themselves, for their failures). You can be mad at God. You can be sad. You can be upset. You can be confused (in our day and , this one might be the most freeing). Perhaps in the midst of our pain our greatest is to try to understand because when we seek to understand (and often feel that we do), we bury or hide the pain we feel. Burying and hiding pain might allow us to survive our pain, but it usually doesn’t allow us to thrive beyond it.

    1) Listening is often the alternative to platitudes. When has someone listened to your pain rather than give you platitudes? What about platitudes rather than listening? Which helped you more?

    2) An interesting struggle in our society is that those in pain look for prior to and often instead of grieving. Have you found yourself or others doing that? How can we help each restore a real and healing grieving process?

    3) Why is it so hard for us to merely with those who are in pain?

  • Pagan Response

    Ezekiel 27:1–36, Ezekiel 28:20–23, Luke 10:13–16

    To understand ‘ “woe” statements, one needs to understand history. While Tyre and Sidon were now (in Jesus’ time) prosperous cities, their pride, pagan behavior, and anti-Israel behavior had gotten them a lot of punishment. After Ezekiel’s prophesy, the cities weren’t washed clean, but wiped-off-the-map cleansed. Because of their geography, those locations would recover (and even retain their ), but the penalty received had been severe.

    In the time of Jesus, Tyre and Sidon were still very pagan, Las Vegas and New Orleans (during Mardi Gras) pagan. Devotion to gods or God was perfunctory at best. was the ruler. Yet…
    Jesus stated that those cities would have responded (positively) to the of God, while the so-called devoted of Judah were apathetic or antagonistic!

    We look at our culture and often sadly proclaim that if they could just see Jesus, they would convert. Or if they joined the church, everything would be fine. Or (yes, foot-stomping ahead) if only and the Bible would be allowed in schools again…

    The Jews had prayer. They had the . They had “the church” (i.e., the temple and synagogues). It was all tightly integrated into their culture and their (more foot-stomping). Look where that got them! Chided and lectured by Jesus!

    1) Truly…are we all that different now than the Jews were then?

    2) Politicians—of all stripes—are rightly pulling and poking at our religious- and faith-strings. They see what we aren’t good at seeing…our inconsistency. They use it to bolster their kingdom. How can you the religious and faith truths from the political lies? How will you do that as each political group takes some, but not all, of the ideology for political talking points?

    3) If the world is like Tyre and Sidon, and we are like the Chorazin and Bethsaida (the unrepentant Jewish cities), what do they (the world) see that we don’t about Jesus and the ?

  • Lamb Expectations

    Numbers 27:15–17, John 10:1–16, Luke 10:1–12

    Shepherds have long held a in the story of Israel. were part of Abraham’s, Isaac’s, and Jacob’s, and the 12 patriarchs’ lives. Moses, too, was a shepherd. Therefore, it is not a surprise that he talks about the people of Israel needing a shepherd. And, after being “bitten” by them numerous times, he probably thought they acted like sheep. Moses even goes and uses shepherding language (go and come back) to describe his successor.

    Goes and comes back terminology is used by , too, as he calls himself the shepherd. Jesus goes further and says that his sheep will know his , and run from the voice of a stranger. What’s really interesting is that John then makes an aside and calls it a figure of speech. As John was writing much later, one can safely assume that John saw many “running” away from Jesus, who had once proclaimed to follow Jesus. Thus he saw Jesus’ words more figural because the sheep sure didn’t seem to be listening.

    When taking all the sheep and shepherding imagery , it becomes a little more obvious that when Jesus sends out the 72, his expectations are not high. He calls them lambs. This means that they are innocent. In many respects, lambs are innocent even of what it means to be a sheep. The innocent lamb being sent out has no protection in the herd, meaning that the threat of wolves is even more significant. This lamb has no protection (, food, clothing, weapon).

    The other part of being called lambs, especially in the of the shepherd, is that they are his little lambs of his little flock. Someday, they up to be big sheep. As big sheep, they will lead, guide, and teach the new lambs what it means to be sheep, and who the shepherd is, who the shepherd isn’t, all while the shepherd isn’t present.

    1) Who are the lambs in the (don’t jump to just the easy !)?

    2) Who are the “big sheep” in the church (again, don’t jump to just the easy answers!)?

    3) How do you, we, the church teach who the shepherd is? Can you think of new ways? What about old ways no longer used?

Devotion.al

Overwhelming River

Ezekiel 47:1–12, 2 Corinthians 3:17–4:1, Matthew 28:16–20

This image of the River of Life spreading out into the world provides us something to reflect upon. The further the river gets from the presence of God, the wider and deeper it gets. Eventually, it takes the Dead Sea and makes it living water, too. In the case of the Dead Sea, there is an echo of and …from death to life, and not just any life, a Godly life.

The “four” walls of the church building should be so filled with the that it should be overflowing into the in which it sits. These walls are not meant to be containers, keeping the Holy Spirit captive or “preserved”, but enabling each of us to take this concentration of the Holy Spirit out into the world with us.

If there is to be freedom where the Holy Spirit is moving, why does it often feel as if we are trapped in church? If there is freedom, why do we seem unable (or unwilling) to be able to share it?

The church (which has been said time and time again) is not the building (though we often like it). The church is the people. The freedom of the Holy Spirit enables us to freely share the and the of Christ. However, we continually put on the chains that weigh us down, whether fear or pride or something else. We certainly don’t act free.

Therein lies the problem. We have been commissioned to take the Gospel to our families, our neighbors, our communities, our cities, our counties, our state, our , our continent, our world. It is not a commission we can decline, for God has already commissioned us. We are plan A–Z.

1) Do you feel free in the Holy Spirit? What does that mean to you?

2) What are your thoughts about the River of Life being deeper and wider away from the of God? What does that mean in regards to how you live?

3) You have been commissioned. What is your response to that? How do you fulfill your commission? How do you see others fulfilling their commission?