Devotion.al

  • Too Direct?

    John 17:9–19

    Jesus prayed for the disciples, a lot. There is something quite interesting here. He didn’t pray for the world (that he died for). He prayed instead for his disciples. Why? Why his disciples?

    Jesus prayed for his disciples. Jesus prayed for his friends. Jesus prayed for their protection.

    He prayed for them…for us.

    Without the disciples, we would not know Jesus. Without Jesus’ protection, we would not have the disciples. Jesus did pray for the world…just indirectly.

    All too often, we want to see direct effects. We want to know that the power of God is active in our lives. We want to know that God loves the world…and even us.

    Ultimately, with Jesus’ , the came to dwell in the 11 remaining disciples, along with all those who were with them in the upper room. From those 11, the was born. The church despite its brokenness. The church despite all the hurt that its imperfect people caused and suffered.

    We sometimes if our prayers are effective. Perhaps it’s not our prayers that we should be thinking about, but the prayers of those who are praying for us.

    1) Have you ever had the experience of learning that someone was praying for you, and it came to be? What was your ?

    2) Have you ever prayed for someone else (especially not ), and watched it come true? What was your response?

    3) should be the most uniting thing we as a church do. How can you be more with your church in prayer?

  • Guarding Wrong Things

    Psalm 51:1–13, Luke 15:1–10, 1 Timothy 1:12–17

    “Be gracious to me…Against…you alone…have I sinned…Purify me…Turn your face…from my sins…create a clean for me…Do not banish me…sustain me…sinners will return to you.”

    The (very) abbreviated Psalm 51:1–13 above probably resonates with you. The Psalms are often flowery poems, and when we strip much of that away it hits even deeper. As you read the full and abbreviated Psalm, did you feel toward God and his given to you? If not, I urge you to re-read both again.

    After almost 2 millennia of digging in and seeking God’s and wisdom, it has almost become the default setting that Jesus is God (though often still hard to fully grasp). Why is that important? Well, if Jesus is God, then Jesus would display God’s nature and character. That being the case, we ought to look at the Gospels as insights into God.

    In Luke 15:1–10, we often focus on the parables, which are great. Yet, the whole reason for the parables was to explain, “…[Jesus] welcomes sinners and eats with them.” God WELCOMES sinners and eats WITH them. Pardon the philosophical wanderings things brings to mind, but are we the church—the so-called of Jesus—doing that?
    Is the church so concerned about purity—and apparent —that it (they, we) doesn’t welcome sinners and eat with them? This is not a new struggle. In the early years of the church, there was a barrier to entry for the literal safety of the church. With Augustine’s official recognition of the church (and its sad becoming a place of worldly power), the barrier became toeing the party line (in both Western and Eastern ).

    Perhaps instead of looking at the last few decades as the way things ought to be, perhaps we ought to look to the founding of the Church of the Nazarene. Phineas Bresee—viewed by many as the primary (but not only) founder of the Church of the Nazarene—had his church in (what came to be called) Skid Row. The alcoholics, prostitutes, drug addicts (opium) were all there. They didn’t have it all . Do you?

    Yet the church puts litmus tests on a lot of things. It’s so much easier to say here is the line you must cross. Jesus died while we were yet (and to be) sinners. Jesus crossed the line! Jesus just crossed it the “wrong” direction. Thanks be to God!

    A parable: There was a company whose workers were on strike. The strikers’ singular complaint was that the company kept trying to bring in the “wrong” people. Those people were dirty, smelly, believed the wrong things. How DARE the company try to bring them in! They—the striking workers—were the ONLY ones who knew who belonged. A person trying to answer employment ad tried to get in, but the strikers wouldn’t allow it. The company president saw the person being spat on, yelled at, and even struck. The president then went to the person, crossing the picket line. The president grabbed the person’s hand and brought the person in. The person said to the president, “your workers are bad people! Look what they did!” The president responded, sadly, “You see, they think they are on the inside protecting the company, but really, by their actions, they are now on the outside.”

    1) Are we excluding the people that the is bringing to us? If so, how and why?
    2) What is the difference between purity and holiness?

    3) Which is more inviting? Telling a person how wrong they are, or telling a person how they are? And, then, how do you show either one?

  • Countercultural Love

    2 Samuel 1:17–27, Romans 12:9–21, Romans 13:1-10

    David had been pursued by the House of Saul for many years. Even after Saul acknowledged that David had been acting more righteous than he, there wasn’t . David was cut off from his friends (like Saul’s son, Jonathan), his first wife, his . He was in exile. David had been anointed to be king but was kept from the throne by an unrighteous man.

    In the political climate of today, we can easily imagine the celebrations of the other “side” (whichever one that is) celebrating the death of the king and his . In fact, it seems to have become a tradition for the last few presidents to have people asking and praying for their deaths. David was not like that with Saul.

    David could have been angry and arrogant. Instead, he mourned. He wrote a song to mourn the passing of the House of Saul. He insisted others learn it and it. He was not happy that the throne was his. He was miserable for the loss of the leading family. In the current political climate, do you see that happening for any politician?

    When Paul wrote to the Christians in Rome, we have to that they were lower than the Jews in Roman eyes. Paul still charged them to love. Bless the persecutors? No eye for an eye? Be at peace? With them? Talk about countercultural!

    “Do not be conquered by evil, but conquer evil with good.”
    —Romans 12:21

    While the Roman government was certainly no friend of Christians, Paul still told them to submit. While there is an ongoing distrust of government today (been there since the founding of the country), the odd thing is, in the US the citizens choose their leaders. We are still called to pray for them as much as we may not agree with their decisions.

    This also leads back to love. If we view people with whom we as anything other than people for whom Jesus Christ died, we have a problem. When we behave or believe that we cannot be wrong, we have removed God from the throne of our and put ourselves back on it. Back to the way our hearts were before we found in and through Jesus Christ.

    1) There is a strong human need for an …an other. When have you been tempted (or succumbed) to treat another with whom you disagree as an enemy? What if they are family or ?

    2) We are called to be of one mind with Christ. How does treating a Christian as an enemy make a person of one mind with Christ?

    3) One of the greatest tools of the enemy is division. How can you oppose this tool with the heart of Jesus?

  • Denial and Grace

    Luke 23:50–24:12, John 19:38–42, Matthew 10:32–33

    Joseph of Arimathea is described differently by Luke and John. Luke describes him as good, , and looking to the of God. John describes him as a secret disciple of Jesus. On the surface, these appear to be different. And, depending on the audience, they can be very different indeed. However, Joseph’s attitude toward Jesus was fairly clear. Joseph greatly admired Jesus. He also did (to a point) follow Jesus as “the women” from Galilee were with him, indicating that he did have a place in the larger circle of disciples.

    Joseph of Arimathea was part of the Sanhedrin. The religious and civil ruling council of the Jews is the “body” that pushed for Jesus’ crucifixion. Earlier in the Gospels, it seemed that the Sanhedrin was unanimous in its thinking. Joseph of Arimathea shows that there wasn’t unanimity in Sanhedrin. Joseph was concerned, however, with his place in the Sanhedrin. John calls it out as of “the Jews”. Luke doesn’t specify that, but as Luke does only note that Joseph went to Pilate, Joseph definitely did it cautiously and did try to avoid making a scene.

    John even pulls Nicodemus into the . Nicodemus is first seen at night meeting Jesus (John 3:1–21). Next Nicodemus is seen defending (in a roundabout way) Jesus. Then we see him now bringing an amount of myrrh and aloe that was excessive (culturally). Nicodemus is still not declaring anything in the name of Jesus, but his actions show a heart turned toward Jesus.

    The actions of both men could seem to be contrary to Jesus’ words in Matthew 10:32–33. In fact, many of us might well be guilty of this. It all depends on how one defines “deny”. It could be like Peter, who denied Jesus 3 times. That’s pretty blatant, yet God’s grace carried Peter forward to be the first of the Church. Peter, like Joseph and Nicodemus, was afraid.

    In the world, fear drives many of our actions. Around the world, Christians are hated and hunted. Muslims that have converted to Jesus (and often in mysterious ways) hide their conversion in fear, as they are (justifiably in many cases) afraid of being killed for the ‘s honor. In India, Hindu extremists target Christians regularly. There have been a number of bombings of churches recently. Are these Christians denying Christ by not proclaiming Jesus from the rooftops, street corners, family gatherings, their homes?

    Many preachers, who are living in and are accustomed to religious and , have said exactly that over the years.

    1) If you are not declaring Jesus to everyone you meet, especially to every family member who is not a , why not? In light of Jesus words, then, what is failing to acknowledge Jesus?

    2) What is the difference, if any, between denying Jesus, and not acknowledging Jesus?

    3) When was the last time you acted like Peter, Joseph of Arimathea, or Nicodemus out of fear?

  • Grumbling and Arguing

    Philippians 2:12–18

    The Philippians may be slacking off in ‘s absence. At least that seems to be Paul’s concern. When Paul speaks about “working out” , a better way to phrase it may be, do the in all that you do. Don’t just there. He notes that God works through them, but that doesn’t spare them from doing something.

    Step 1 (left): Don’t grumble

    Step 2 (right): Don’t

    Step 1 (left): Don’t grumble

    Step 2 (right): Don’t argue

    How are you doing? We all need to grumble and argue less. That’s us “working out” our .

    It’s Paul’s small tucked in the midst of this which should provide some drive. “…You shine like stars in the world, by holding firm to the word of life…”

    We are all overwhelmed by the barrage of negativity. We are all overwhelmed by strident voices that are more about making a point, rather than a difference. When we look to the , we are called to make a difference, not a point. That’s really hard though.

    When talking about slacking off, it means that we are arguing and we are grumbling.

    1) When you have argued recently, was the Kingdom at the forefront of your mind, or was it you?

    2) When you last grumbled, how was the Kingdom affected?

    3) A star of the world, what effect do grumbling and arguing have on your ?

  • A Clean Tongue

    Colossians 3:1–11

    ‘s list of idolatrous tendencies to be put to death seems pretty straightforward. Sexual immorality is (basically) sex outside of marriage between a man and a woman. Impurity continues the sexual theme, but it is less specific. Lust is lust. desire is not the actual sexual immoral act, but its very thought. If fact almost all of these are sex. Except for greed. It seems strange to throw greed (or covetousness) into this, but we can recognize that all of these are selfish things that hurt, oppress, or steal from .

    It’s the next words that become interesting. Anger is more of the always angry person (i.e., temperament), rather than being angry (though do not sin in your anger, Ephesians 4:26–27). Wrath is more akin to jealous anger so as to diminish others. Malice is seeking to do harm (physically or verbally). Slander is speaking badly of others so as to diminish their reputation. Do not lie to one another. All of these seem pretty simple. It’s the one that was skipped that is very tricky as the culture changes around us.

    Filthy language. From a church , and even a few cultural decades, filthy language seemed pretty clear cut. However, as the culture changes, so too does our awareness of “filthy”. Obscene is still pretty straightforward. However, aischrologia (the Greek used here) also means culturally inappropriate. And, this dear should cause us to pause.

    Regardless of how one feels about much of the discourse in general society, there are certain words that are not so culturally appropriate and even more when considering the context. In fact, there are many words and phrases that are no longer appropriate. The list is rather long, and it regularly changes. Instead of being offended by our words being taken as offensive, the better tactic is to work and not speaking in a way that offends.

    Now, this does not mean silence the Christian witness. This does mean that your choice of words “tells” another person how much you value them. If you willingly words or phrases that are no longer culturally acceptable, then others will cease to value your words.

    This often becomes a cultural battle of they shouldn’t be “snowflakes” or “super-sensitive”. Yet, we are to answer for our witness. While many may agree or with your perspective of others, it’s ‘ perspective of them that should matter most.

    1. Can you think of a time recently where you thought of others less because they were hurt by a common word or phrase? What do Paul’s words tell you about that?
    2. There appears to be an increase of verbal sensitivity, on the one hand, yet an increase in uncivil discourse. How do you think Paul’s words and Jesus’ perspective should inform your to both?
    3. Regarding obscene/filthy language, much of the culture no longer finds it so. How do you think Paul’s words apply in that case?

  • Deceptive Holiness

    1 Timothy 4:6–16, Colossians 2:1–23

    myth: usually a traditional story of ostensibly historical events that serves to unfold part of the world view of a people or explain a practice, belief, or natural phenomenon.

    Myths are powerful. Often the struggle of myths is their competition with one another. Focusing on “…explain a practice, belief…”, we all know that there are plenty of practices and beliefs in that people have. Many of these have been built up to such a point that the Gospel seems to lose to “the way things must be.” The Church of the Nazarene is no different (we’ll try to be careful walking on eggshells). The first Church of the Nazarene was “born” on the streets of Los Angeles’ Skid Row (or its equivalent). There was a huge problem with alcoholism and alcohol in general. So, one of the principles was no drinking, and it makes perfect sense. The was held up as an example to live up to, and one of the ways to escape the path of destruction was to stop drinking. Having a religious and social “contract” created a place of restoration and health.

    However (you knew this was coming), the rationale became a litmus test for . If you consumed, sold, or make alcohol, you were obviously not holy. This sounds a little over the top, doesn’t it? Does that mean generations of Christians (including Paul’s successor, Timothy) were not holy? Of course not! There is an argument (questioned by many) regarding the alcohol content difference between Biblical wine and today’s wine, but that really isn’t the issue. If we took things to the extreme, we would only be holy if we were monks or nuns (or the Protestant equivalent). That seems pretty silly, too.

    Let’s be clear. We can look around us and see alcohol (and many other things) are a significant problem. Alcohol (and those other things) can easily lead one away from family, church, and God. On the other hand, many of these things should not be presumed to do this. Do many of the troublesome things lead us away from Jesus? Absolutely! God is full of grace and mercy, and still constantly calls us to him, and away from those things we find tempting.

    Alcohol is an easy one. What about the internet? The internet has enabled the destruction of many families and churches. There are many people addicted to the internet (or something on it). The church isn’t calling for the banishment of the internet (okay, there are probably local churches that are). In fact, the internet may be the greatest evangelism tool we’ve had since the printing press. Alcohol, the internet, food, money all have the potential to destroy humanity.

    With that being said, then, what are we to do? Holiness isn’t just personal. John Wesley noted that holiness is only truly found in social holiness. That means we are all to be holy to/with/for each other. The rules of holiness, just like the rules of the Jews, are shadows of things to come. We are called to walk with each other toward Jesus. We are to study together, pray together, weep together, together, worship together. We are called to live as . Rules are easier than holiness. Rules are a checkbox to complete. Sadly, often when we complete the checkboxes we think we’re done. Until we’ve gone through the of , we are never done walking the road of holiness toward Jesus.

    1) Have you ever accused or thought of someone not being “holy” or the “Christian Life”? Why? Was it a “rule”, or was it Scriptural?

    2) Who are you walking with on the road of holiness? Are you actually talking to them about your holiness journey and theirs?

  • Fruitful Unboxing

    Galatians 5:22–26, 2 Peter 1:5–11, 1 Corinthians 12:4–11, Romans 12:9–21

    We are all familiar with the list of the Fruits of the in Galatians. Hopefully, you even have them memorized (If not, there’s your challenge of the week). It is an impressive list. If we are honest with ourselves, were we to be full of these, as friends and would be wonderful.

    We are often less familiar with Peter’s list, as it just doesn’t have the pull that Paul’s has. While Paul has his list as a result of the Spirit indwelling (being inside of us), Peter has us adding them to our very . Paul and Peter are similar but different. They also have a different emphasis. Paul’s list seems more focused on the evidence of a life. Peter seems more concerned that followers of Jesus aren’t “useless” or “unfruitful”.

    The problem (yes, problem) with Paul’s list is that many people few it as exhaustive (i.e., those are all the fruit). Paul, on the other hand, doesn’t seem to be as concerned with how the works. While in 1 Corinthians Paul is more concerned about “gifts”, rather than fruit, his opening point is that there are different gifts and they are all gifts from the Holy Spirit. Who says, then, that the “fruit” in Galatians or in 2 Peter are it?

    It has been amazing over the years to heated and heart-felt conversations regarding the Gifts and Fruits of the Spirit. It becomes amazing how people see these lists as the only way of things when the Holy Spirit is someone you put in a box. Paul certainly didn’t. The sad part then becomes that people are so focused on the Fruits and Gifts they forget about the why.

    Life together is hard. We all have different stories. We all have different pain points. Some have experienced significant life events that we cannot ever fully understand. We may have something that another cannot fully understand. That’s okay. The Fruits and Gifts of the Spirit ultimately are to not only a progressively increasing life on our own. It is also to be for life together as framily.

    The last piece is the framework that we are to operate from as framily. A lot of times the wording that is used for those outside of the framily (persecution, for example) often feel as if they come from within. Live at .

    1) What other “Fruit” of the Spirit might there be? Why do you say that?

    2) What are some other Gifts of the Spirit that you can think of? Where do you see them being lived out in the framily?

    3) How do you see the Fruit and Gifts of the Spirit working out in and building up the church body (the framily) in of the framework of Romans?

Devotion.al

Too Direct?

John 17:9–19

prayed for the disciples, a lot. There is something quite interesting here. He didn’t pray for the world (that he died for). He prayed instead for his disciples. Why? Why his disciples?

Jesus prayed for his disciples. Jesus prayed for his friends. Jesus prayed for their protection.

He prayed for them…for us.

Without the disciples, we would not know Jesus. Without Jesus’ protection, we would not have the disciples. Jesus did pray for the world…just indirectly.

All too often, we want to see direct effects. We want to know that the of God is active in our lives. We want to know that God loves the world…and even us.

Ultimately, with Jesus’ , the came to dwell in the 11 remaining disciples, along with all those who were with them in the upper room. From those 11, the church was born. The church despite its brokenness. The church despite all the hurt that its imperfect people caused and suffered.

We sometimes if our prayers are effective. Perhaps it’s not our prayers that we should be thinking about, but the prayers of those who are praying for us.

1) Have you ever had the experience of learning that someone was praying for you, and it came to be? What was your ?

2) Have you ever prayed for someone else (especially not ), and watched it come true? What was your response?

3) should be the most uniting thing we as a church do. How can you be more with your church in prayer?