Devotion.al

  • Boundaries of Service

    Numbers 32:16–22, Matthew 3:13–17, John 13:1–17, 2 Corinthians 5:14–17

    Service takes many forms. We are often tied into our mind’s understanding of service, and thus become blind to what service can look like. In the case of Reubenites and Gadites, their service took place in the form of aiding their fellow Israelites to secure the Promised Land. The Reubenites and Gadites would have to that their families and livestock would be safe while they were away. There was no guarantee that they would return nor when. We would not normally view this as service, but it is, for they put their own interests (and the concern’s for their families) beneath the needs of .

    Often the biggest issue to service is not the task, but ourselves. We put ourselves before others. This is not to say that we need to be floor mats. Nor does this mean that we must where we do not feel called. The issue is when we are called and we choose not to because it is not convenient. Or we choose to not respond because it must be someone else’s responsibility. Or we choose to not respond because we might fail.

    Sometimes we think we aren’t serving because it is the “right” thing to do. When convinced John the Baptist to baptize him, it wasn’t that Jesus needed to be baptized for his , but to show others what the right way to begin is. He could have been the prideful type, saying that it was below his station (even though he would have been correct). He could have commanded John the Baptist, but instead requested that it be “allowed” which gave John the Baptist a say and also recognized his calling as the last Old Testament prophet.

    When we come to the washing of the feet at the Last Supper, we say Jesus made himself a (which he was). However, he was leading foremost by example. As the “host” of the dinner, he made sure that his “guests” were cared for. However, when Peter went further than appropriate (“wash all of me”), Jesus did draw a line. Yet, often we say, “Jesus did this,” and fail to follow that with, “and so should I.”

    reminds us of this , when he writes, “…those who live should no longer live for themselves…” We are all guilty of for ourselves. It is not to say that there are no healthy boundaries. It is just that what we often call “healthy” boundaries are not Jesus boundaries. The “healthy” boundaries of the world are for the selfish, sinful, fallen, unredeemed person, not of “…the one who died for them and was raised.”

    1) Whose boundaries are you using to define your service, the world’s or Jesus’?

    2) Do you continually pray how you may better serve “…the one who died for [you] and was raised?”

    3) What is one new way that you can serve this week?

  • Grace for the Askers

    Luke 24:36–49, Matthew 28:16–20, James 1:2–18, Jude 20–25

    So, this guy you’ve been hanging out with for three years dies a brutal . A few days later, he’s alive. He was dead and buried, and now alive. Must be a ghost…except they could touch the wounds and he ate. They doubted. After some more time, they meet on a mountain. They worshipped Jesus, yet they still doubted.

    We all have doubts. Sadly, however, when verses such as James 1:6 are badly used, we can question our faith. Some even go so far as to lose their faith. People take such passages and twist them so that a person cannot question or be perceived to doubt. James’ warning is sound in so far as being about requesting things (such as ) from God, but false expectations of God. In other words, don’t be surprised when God doesn’t answer your prayer and walk away from the faith.

    The grave danger is that if we take James’ words without a large measure of grace and , people will truly walk away. Jude’s words are to be gentle with doubters. Imagine a person who suffers with depression, and in the depths of depression doubts. Would you cast them out? What about a person in the midst of who is crying out to God? Will you shame them for doubt in the midst of their pain?

    What about the person who was raised as a non-believer and/or strict secular scientist? If they struggle with believing as it conflicts with their growing up, will you them and tell them they are unbelievers and should disappear?

    In our world, we should actually be encouraging doubt, or perhaps a better phrasing would be questioning. The world as it is needs a lot more questions asked. There may not be answers, but often when we questions aloud, the doubt and that can go with them loses much of its .

    Last, but not least, often those that seek to silence the doubt and questions of others are those who have the deepest fears. When those fears remain buried, faith, love, and hope can easily be lost in a flash.

    1) Do you ever doubt or question your faith? Do you feel ashamed? Why?

    2) What can other Christians do to support you when you question? What can you do when Christians their own doubts?

    3) Jesus asked his followers about the why of their doubts but did not seem to diminish them because of it. Why does it appear that James does? How do you balance that with Jude?

  • Law and Grace

    Exodus 20:1-21, Psalm 51, 2 Samuel 11:1-12:13

    The law (whether Jewish, US, or others) would seem to be pretty black and white. Yet, if you spend any time driving, you can quickly realize that while the speed limit is 60, only one lane of traffic goes that slowly, and even the state patrol passes others.

    In the movie, The Pirates of the Caribbean: The of The Black Pearl, there is a scene after a “negotiation”:

    Elizabeth: ! You have to take me to shore. According to the Code of the Order of the Brethren

    Barbossa: First, your to shore was not part of our negotiations nor our agreement so I must do nothing. And secondly, you must be a pirate for the pirate’s code to apply and you’re not. And thirdly, the code is more what you’d “guidelines” than actual rules.

    We often look at the “rules” (especially as we “look back” upon the Jewish rules in the time of ) as rigid and unforgiving, however, there is more to the rules, than rigidity. One of the biggest objections to the rules in the time of Jesus was that they lead to the death of and soul. That hadn’t been the point. They were to be rules of .

    In the story of David and Bathsheba, David violated the following commandments: do not murder, do not commit adultery, Do not covet…your neighbor’s wife…

    Then the prophet Nathan judges David as having violated the commandment against stealing.

    So, David was guilty of violating 3–4 commandments. 2 of these violations were supposed to have earned the death penalty. Instead of death, Nathan said, “…the LORD has taken away your sin; you will not die.”

    Commentators and theologians seem to agree on why; David was contrite and repented. Death was still a consequence, just not David’s death. The first of David and Bathsheba was the blood for the violations of the law. An innocent life paid the price.

    1) Have you ever held someone to a particular standard (law), and then given yourself or an excuse regarding the same or similar violation?

    2) Have you ever given grace or excuse to another, while holding yourself to a higher or just more rigid standard?

    3) How do you think Jesus shows us how to walk between the two?

  • Living in the Gray

    Nehemiah 13:4–22, Matthew 12:1–8

    Nehemiah was “just” a layperson. He probably had no formal religious or other education. He wasn’t a “” of the people. He did, however, have an important position of with King Artaxerxes. To be the cupbearer meant that you were trusted with the king’s and even the life of his royal guests. Nehemiah had an important place of trust and service. Since it was such a trust-based position, it is telling that King Artaxerxes valued Nehemiah enough to be willing to have another take the place of the cupbearer while Nehemiah was away.

    Nehemiah had a hard task of restoring the city of Jerusalem while politicians in the surrounding area jockeyed for position and control of Jerusalem. No doubt it was hard and trying. However, the harder task was fixing what started the mess…the hearts of the People of God. The became the place to stay. The was a day like any other. The Levites were landless and in dire straits. The remnants of Israel had lost their center. They had lost their God. Nehemiah threw out the “guest” in the temple, so the Levites would have their (appropriate) space. Nehemiah restored the tithe so that the Levites could do their job. Then Nehemiah added to their tasks, making them the preservers of the Sabbath (by force of arms if needed).

    By the time of , the Sabbath was being followed religiously. The Levites were receiving their tithe. The Levites had a place to stay. If just looking at these things in the time of Jesus, one could be convinced that Nehemiah was very successful. Outward appearances can be deceiving. The rituals were all in place. The rules were all in place. Even more, were added, just to make sure. The rules, however, became oppressive. You might be aware of a phrase, “they Jesus, but not the .” That’s where many people were. They God, but they wanted nothing to do with the religious leaders.

    Between Nehemiah (rules needed) and Jesus (rules are too much), there has to be a middle-ground. The problem with the middle-ground is that it is hard and often undefined. We like our nice and neat categories. We want black and white; no gray. That is not life.

    1) Where do you see more rules being needed?

    2) Where do you see fewer rules being needed?

    3) Where do you see a balance being needed?

  • Work Assignment

    Genesis 14:17–20, Hebrews 5:1–4, Acts 13:1–3

    The calling of God is mysterious. The Levitical line produced the priests, but who would be called was something different.

    The calling of pastors is equally mysterious (including to the pastors). How and why God calls certain people to be pastors and doesn’t call other equally equipped (or equipable) and people remains a .

    In many respects, King Melchizedek is emblematic of the issue. He just pops into scripture as a priest of God, and then is gone again. The first person titled priest is a mystery. That is really part of the whole point. That the calling of a person to more directly and intimately interact and act (in particularly limited ways) in the place of God can often be hard to fathom.

    The author of Hebrews does provide us a boundary, which is good. “No one takes this honor on himself…” One of the of the current culture is that people aren’t pursuing ministry due to its cultural (yes, it’s a sad thing, too). In this culture people are making not just a financial , they are also making a cultural sacrifice. In the Middle Ages, for example, the younger son or daughter would be sent into the church, providing the influence (some security about inheritance fights). The younger son didn’t often have a choice. That being said, many of them became great blessings to the church through their faithful service and guidance. While people angled to use the church (and their children) to gain and influence, many of them surrendered fully to God making a big difference. While those that were sent to the church may have been sent with deceptive or unrighteous purpose, the boundary that the author of the book of Hebrews made was still .

    While priests and pastors have a particular (maybe peculiar) call, all Christians have a call. Yours may not have been assigned. Sometimes the call can be within our work, our hobby, our friends, our neighborhood. In fact, in each of these places, we are “assigned” to work for the . However, there are certain areas that God has more strongly called us to do the work.

    One of the biggest clues is how you are wired, and what activities you enjoy. How we are wired and what we enjoy makes our work for the kingdom more infectious and effective. There are limits, of course, to the activities. Not all activities are a blessing.

    1) What activities are you most -filled doing?

    2) How can those activities be used at church, family, work, other social circles, to build the Kingdom?

    3) Roles we are assigned or fill aren’t necessarily joy-filled. How can you take the activities and apply them to your roles? Be creative.

  • Who Are You?

    Exodus 3:1–15, 1 Samuel 18:15–28, 2 Samuel 7:11–21, 1 Chronicles 29:10–19

    There is one question spoken in each of these passages, who am I?

    When we are born, we have no concept of self. Eventually, we look in the mirror and say, “that’s me.” As a child, we and . The “who am I” question may fade for a time but then come back full-force during the teenage years. Sociologists have noticed that the “who am I” period is lasting longer. We have many options of what we can be, and what we can do. Sociologists are also starting to if we have too many choices of what we can be, and what we can do.

    Yet, the problem is that we can do and what we can be often are not the answer to, “who am I.” Many of you reading this may think to yourself, “I know who I am.” Are you sure?

    This is not a rhetorical question. This is a question.

    Who are you?

    Notice that the question was asked in the context of a major encounter with God. God took a person who viewed himself as unworthy and insignificant. God did not.

    No matter how small or insignificant you think you are, your or impact is, God knows you and does not view you as insignificant.

    We look at the heroes of the bible, and say, who am I.

    God says, you are my child.

  • Open and Closed

    Jeremiah 15:19–21, Mark 2:1–12, Matthew 11:20–24

    “One believes with the heart, resulting in righteousness, and one confesses with the mouth, resulting in .” Romans 10:10 (CSB)
    “For everyone who calls on the name of the Lord will be saved.” Romans 10:13 (CSB)

    Confession and repentance resulting in salvation is a constant theme in the Scriptures. As the of Israel would wander away from God, come back, wander away, and so on, there was a perceivable and constant ebb and flow in the story.

    Confession►Repentance►Salvation

    was not one to shy away from forgiving sins. Take this story of the paralytic. He seems to have deliberately chosen words that struck at the core of how confession, repentance, and salvation all tie . Scripture does not say that the paralytic confessed and repented. However, by his friends putting him at his feet, the man was forgiven and healed. Even more interestingly, it appears it was the of the paralytic’s friends that resulted in and forgiveness.

    Yet, we come to Chorazin, Bethsaida, and Capernaum, there seems to be no grace. What happened? If the paralytic man didn’t have to follow “the recipe” why should have Chorazin, Bethsaida, and Capernaum? The additional context of Tyre and Sidon gives us an idea. They were cities that were known for their pride and arrogance. Jesus was saying that Chorazin and Bethsaida were more pride-filled and arrogant. Capernaum? Let’s see…Jesus did miracles, a number of them. Yet, Capernaum refused to even with the King of the was right there in their midst! That’s the difference, open versus closed.

    1) Can you see the difference in your between when you have been open and when you have been closed to God?

    2) What traits—other than pride and arrogance—indicate someone being closed to God?

    3) The people of Chorazin, Bethsaida, and Capernaum probably viewed themselves a . How can we check that we have not become like them?

  • Favor of Love

    Exodus 23:3, Deuteronomy 21:15–17, James 2:1–9

    Favoritism generally does not result in good things. By good things, we don’t mean financial . The “benefits” of favoritism is gaining influence or wealth to the detriment of another, usually by showing preferential behavior to an .

    Most of the time, favoritism is construed as the “weaker” party trying to curry favoritism with the “stronger” party. Usually, the intent would be wealth, , or protection.

    However, that is not the only form of favoritism. There is a form of favoritism that shows preferential treatment for the poor or disadvantaged.

    We have, with good reason, developed a methodology to aid historically disadvantaged people. It is an attempt to show favoritism to those who were shown quite the opposite for generations. Regardless of one’s political , God directs us to not show favoritism.

    Now, here is the narrow path we walk. We cannot fix a broken system or broken culture, for both are made of broken people, separated from God and in broken with one another.

    What we can do is each other. What is really hard is to, but is the most important, is to love each other without favoritism. How does that work? Often, poorly. We all have our friends. We have our “groups”. That collection of people with whom we are the most comfortable. Yet, when we show favoritism, we alienate. We dehumanize. Most of all, when we show favoritism we the people of God’s from each other.

    1) What do you think of the favoritism? What thoughts come to mind?

    2) Have you ever been a victim of favoritism? Have you ever shown favoritism?

    3) Why do we show favoritism? How does favoritism damage the family of God?

Devotion.al

Boundaries of Service

Numbers 32:16–22, Matthew 3:13–17, John 13:1–17, 2 Corinthians 5:14–17

Service takes many forms. We are often tied into our mind’s understanding of service, and thus become blind to what service can look like. In the case of Reubenites and Gadites, their service took place in the form of aiding their fellow Israelites to secure the Promised Land. The Reubenites and Gadites would have to that their families and livestock would be safe while they were away. There was no guarantee that they would return nor when. We would not normally view this as service, but it is, for they put their own interests (and the concern’s for their families) beneath the needs of .

Often the biggest issue to service is not the task, but ourselves. We put ourselves before others. This is not to say that we need to be floor mats. Nor does this mean that we must where we do not feel called. The issue is when we are called and we choose not to because it is not convenient. Or we choose to not respond because it must be someone else’s responsibility. Or we choose to not respond because we might fail.

Sometimes we think we aren’t serving because it is the “right” thing to do. When convinced John the Baptist to baptize him, it wasn’t that Jesus needed to be baptized for his , but to show others what the right way to begin is. He could have been the prideful type, saying that it was below his station (even though he would have been correct). He could have commanded John the Baptist, but instead requested that it be “allowed” which gave John the Baptist a say and also recognized his calling as the last Old Testament prophet.

When we come to the washing of the feet at the Last Supper, we say Jesus made himself a (which he was). However, he was leading foremost by example. As the “host” of the dinner, he made sure that his “guests” were cared for. However, when Peter went further than appropriate (“wash all of me”), Jesus did draw a line. Yet, often we say, “Jesus did this,” and fail to follow that with, “and so should I.”

reminds us of this , when he writes, “…those who live should no longer live for themselves…” We are all guilty of for ourselves. It is not to say that there are no healthy boundaries. It is just that what we often call “healthy” boundaries are not Jesus boundaries. The “healthy” boundaries of the world are for the selfish, sinful, fallen, unredeemed person, not of “…the one who died for them and was raised.”

1) Whose boundaries are you using to define your service, the world’s or Jesus’?

2) Do you continually pray how you may better serve “…the one who died for [you] and was raised?”

3) What is one new way that you can serve this week?