Devotion.al

Tag: character

  • Enduring Soil

    Enduring Soil

    4 Now while a large crowd was gathering and people were coming to Jesus from every city, he said in a parable: 5 “A farmer went out to sow his seed. As he was sowing, some seeds fell along the path, were trampled on, and birds from the sky ate them up. 6  fell on stony ground, and as soon as they came up, they dried up because they had no moisture. 7 Others fell among thorn bushes, and the thorn bushes grew with them and choked them. 8 But others fell on good soil, and when they came up, they produced 100 times as much as was planted.” As he said this, he called out, “Let the person who has ears to hear, listen!”

    9 Then his disciples began to him what this parable meant. 10 So he said, “You have been given about the secrets of the of God. But to others they are given in parables, so that

    ‘they might look but not see,
        and they might listen but not understand.’”

    11 “Now this is what the parable means. The seed is God’s word. 12 The ones on the path are the people who listen, but then the Devil comes and takes the word away from their hearts, so that they may not believe and be saved. 13 The ones on the stony ground are the people who joyfully welcome the word when they hear it. But since they don’t have any roots, they believe for a while, but in a time of they fall away. 14 The ones that fell among the thorn bushes are the people who listen, but as they go on their way they are choked by the worries, wealth, and pleasures of life, and their fruit doesn’t mature. 15 But the ones on the good soil are the people who hear the word but also hold on to it with good and honest hearts, producing a crop through endurance.”

    Luke 8:4–15 ISV

    Reading the Scriptures (i.e., The Holy Bible) daily continues to bring my joy. It fills some of my curiosity, and often drives my researching desires. As a habit, I read a different translation each year for my daily readings (versus sermon prep). This year it is the ISV.

    Part of my rationale is that I believe it helps me see the same Scriptures differently. Whether it’s phrasing or vocabulary or punctuation, something gets triggered (in a good way) in my brain.

    I’ve read the Parable of the Sower many times. I’ve preached on it. Heard plenty of sermons on it. Verse 15 hit me today.

    What struck me this time, in particular, was “endurance”. When you go back and re-read the parable, endurance makes sense. It may indeed be the point of the entire parable (not saying it is).

    Endurance

    Endurance and resiliency are the new corporate buzz words coming out of COVID lockdowns and remote work. The has started to focus on them, too. It’s not a bad thing. Developing resilience might actually make the world a better place.

    Perhaps, instead of feeling attacked or belittled, instead…we endure. The good soil is the soil that endures.

    In church, we’ll often talk about the “good soil”. What is the “good” soil? We’ll talk about the that overcomes adversity. We’ll talk about the one that doesn’t contain thorns and briars. We’ll about the one that doesn’t contain stones.

    Even when we talk about the good soil, we don’t often focus on the endurance. It’s not the soil’s fertility that is the source. It is the endurance.

    We don’t like to talk about endurance, because generally that comes along with difficulty. We see on the internet (and even, gasp, in bookstores) the latest book with the latest vital skill set that we must have today. There is the latest shortcut (with and without AI), so that we can get what ever it is done faster, and so we can minimize the time we experience difficulty.

    In other words, we avoid requiring endurance.

    Training

    Athelete’s train. Anyone who regularly participates in physical activity trains. Training produces endurance. We seem to get that when it comes to physicality. We actually do get it mentally with our focus on education. Even that, though, is often about regurgitation and not thinking. Rote and regurgitation do not produce mental endurance.

    We are truly awful about endurance when it comes to emotional, and (especially) spiritual. I’m still trying to figure out what happend with the emotional part. I don’t think that the “stiff upper lip” (British) or stoic (Germanic) tendencies and patterns were always healthy. Often they led to people burying their feelings. So, for those that claim “those were the days”…I disagree.

    It’s easy to blame the internet (currently) or television (previously), but is that really true? Have we really forgotten how to healthily emotionally endure, or did we just have yet another mask we wore?

    We have mental health counselors as a growing field (need far outweighs practitioners). I do think they are necessary because we have done such a poor job of being trained and training others.

    This also pours over into spiritual endurance. This is not about spiritual abuse, but just the straightforward character to endure trials, perceived unanswered prayer, and the horrors of a fallen world, without one’s faith being crushed.

    Just Believe

    Just believe is very similar to rote and regurgitational mental learning. It does not produce endurance. We struggle with endurance. I know I do. It’s okay to acknowledge that you struggle with endurance.

    The beauty of the current cultural emphasis on endurance (or resilience) is that the of faith (i.e., the church universal) can talk about it, too. Think about it. We have the ability to faithfully talk about God and an enduring faith, while the world is also struggling with endurance. There’s the open door…will you walk through it?

    Prayer

    God, we know that we are called to endure. We see throughout the Scriptures you provided examples of enduring faith from flawed human beings just like us. We know through the witness of , that you understand our struggles, including our struggle to endure. , please help us be the enduring soil that produces faith in ourselves and others. Amen.

  • Movie About a Christian

    Movie About a Christian

    Read: Luke 9:18–50

    One of the reasons I and appreciate the concept of the “ year” is that we are often confronted by the hard passages, especially those that often make no sense to our post-enlightenment (i.e., science- and data-driven) minds. This is, as you probably inferred, one of those days.

    Today is Transfiguration Sunday. It is this strange day that we “” a strange experience that defies our everyday experience.

    Luke’s “bookends” of the Transfiguration are: before, Peter’s declaration of as Messiah, Jesus’s subsequent command to be silent, and Jesus’ prophesy of his suffering road, and his prophesy of sacrifice for and by those that follow him; after, a and Jesus’ rhetorical question of the unbelieving character of the Jews (and, honestly, most of humanity). With what most of us believe about God (God has a plan) and the Scriptures (the Scriptures help us interpret the Scriptures), these seemingly unrelated events before and after the Transfiguration should affect how we view the Transfiguration.

    If we view the Transfiguration and its bookends as a “movie” of the Christian , it disturbingly makes sense. “Who do YOU say I am,” Jesus asks. Peter responds, “the Messiah.” Sounds like a person accepting Jesus Christ as their Lord and Savior ().

    Jesus then says, “deny yourself. Daily sacrifice yourself. The world will demand you deny me and be ashamed of me.” One of the first struggles of a new believer (and long-time believers, too) is the realization that accepting Jesus as Lord and Savior is only the beginning. Life-giving hardship is the Christian life.

    The Transfiguration is (in the context of our “movie”), then, like the Movement concept of the Second Work of Grace (i.e., Entire Sanctification in Church of the Nazarene verbiage). We are “transfigured”—not by our will (other than a will to self-sacrifice and submission to the will of God)—by the will and work of God to be “transfigured” into the likeness of our God, and particularly in the likeness of Jesus Christ.

    In A Plain Account of Christian Perfection, John Wesley (who “codified” the conception of Entire Sanctification) noted, we are to rarely, if ever, to speak of our experience of this “transfiguration”. This is similar to the actions of Peter, James, and John who kept silent about their experience. They shared it later, at the right time and to the right people, to reinforce the place of Jesus Christ in their experience of and with God.

    After this life-changing experience, then we come back to the real world (coming down the mountain) and face demands for miracles, healings, along with the unbelief of the world, and often even our own disbelief at the miracles of God. This disbelief is often not merely about “miracles”, but our transformation by God that we didn’t “earn”. We could even go so far as to say that the “unbelieving” performers of miracles (Luke 9:49–50) are like our scientists and doctors who perform “miracles” that could not possibly be imagined in the days of Jesus.

    We also have the sad, but real, argument between those who claim to follow Jesus about who is better (Luke 9:46–48). Those arguments can follow theological lines, church formation lines (ecclesiology), spiritual formation lines (holiness), political lines, gifting lines, and so on. This is the object lesson for denominations (even the earliest split resulting in Orthodox and Roman Catholic, long before Protestants), church splits, and church departures.

    When we read the Scriptures and find passages that we feel conflict with other Scriptures, or our experiences and understandings, perhaps it is times like that when we can best view ourselves through the lens of God.

    May God who Transfigures us poor and needy people into those that glow and reflect the glorious and holy of Jesus Christ. Amen.

  • God of Boxes

    God of Boxes

    Psalm 85:8–13; Amos 4:6–13; Luke 1:57–80

    God speaks to his people [who follow him] and to his [where he is the core] ones (a very loose paraphrase of Psalm 85:8)

    Salvation is close to those that honor God (Psalm 85:9).

    Then…we get Amos. When we first read Amos, we are tempted to think, “This is a loving God?” As with most prophetic speech, being too literal can be problematic. This is more of the arc of the story of Israel. In other words, it wasn’t one thing after another. It was one thing…time passed (even generations)…they didn’t return…another thing, and so forth. When it’s all tied together seemingly in a short time span as we read it, it can leave us breathless and/or anxious.

    Which…it should.

    The symmetry of these issues goes along with Egypt, who would not “see” the power of God as worth listening to until the of the firstborn (see Exodus 4:8–12:33). Then there is the addition of Sodom and Gomorrah (still used today as a prophetic whip). This also builds on Moses’ warnings which promised that the curses on Egypt would be inflicted on Israel if they did not choose God (see Deuteronomy 28:15–61).

    This is where we who focus heavily on the of God and the nature of God loving all need to pay attention ourselves. God is love. That doesn’t mean permissiveness. It often means .

    “Know then in your that as a parent disciplines a child so the LORD your God disciplines you.” —Deuteronomy 8:5

    We don’t like this. The fact that our emotional response to discipline is, “you don’t love me,” is one of the greatest struggles for our modern sensitivities. We struggle (and that’s fine) with the concept that God would discipline through pestilence, famine, war, etcetera. We will often use the language of “God allows”, or explain things as “an ‘old world’ understanding”. While this is understandable, there is a fundamental soteriological (theology dealing with the nature and means of salvation) flaw in it. When we diminish God’s acts to solely “natural” consequences, we remove God’s movement (including that of the ) in our lives, even the concept of prevenient (the grace that goes before us).

    Removing Godly discipline is removing God.

    Zechariah (the father of John the Baptist) was muted (disciplined) by God (through an angel) when he questioned how he and Elizabeth in their advanced years could have a child. Want to see a preaching/teaching pastor freak out? Mute them. Zechariah’s duties may not have been preaching as we understand it, but in an oral culture (most people couldn’t read) not being able to speak was a severe handicap. Instead, when Zechariah confirmed that his son’s was John and he was no longer mute, he praised God. After his discipline, he praised God. Being that praise was Zechariah’s first response (and praise not being, “thank you for healing me.”), it is quite probable that Zechariah was praising God even while mute. Praising God while being disciplined; that is hard.

    It isn’t impossible. Yet we want to put God in a box. The box of the God of love is often the one where God doesn’t punish or discipline. God doesn’t fit into our boxes.

    ※Reflection※

    • In your life, what boxes have you put God into? How do these boxes deal with punishment, discipline, and/or love?
    • Why might a God of discipline also be a God of love? How do we often confuse these?
    • What do we lose when we remove discipline form the nature and/or of God? Is that important?

    ※Prayer※

    Lord, there are things in life and in the Scriptures we just don’t understand. Grant us your grace to see you in and through it all. Amen.

  • Servant Life

    Servant Life

    Psalm 123; Ezekiel 2:1–5; 2 Corinthians 12:2–10; Mark 6:1–13

    In certain cultures, and in certain times, it was not dishonorable to be a . In fact, being a servant could well lead to a different path than what could else be accomplished. One of the most famous servants in US culture is a man named Alfred Pennyworth. He is the butler of Bruce Wayne, whose alter ego is The Batman. Yes, he’s merely a fictional character. And, yes, he is one of the few positive US depictions of a servant.

    When working through the Scriptures, we often try to “soften” the imagery around servants, indentured servants, and slaves. Part of it is our US ethos of rugged individualism. The other part is our darker history of human exploitation through both indentured servitude and slavery.

    To add insult to injury, or misunderstanding to the Scriptures, US culture diminishes waitstaff (a respectable path elsewhere), cooks, or anyone who doesn’t fit certain narratives.

    This becomes crucial when we read passages such as Psalm 123:3. As a servant waits for their master, so our eyes upon the of God. Our cultural baggage with both master and servant removes our heart’s ability to see this verse as it is intended. The servant of which the psalmist writes loves their master. They love their master so much that it isn’t a burden; it is an honor. Their life orbits the master. They wait to do the master’s bidding so that the master is satisfied. The servant’s satisfaction comes from the master’s.

    In our context, we usually then , what about the needs of the servant or our needs (if we read ourselves into the role of the servant)? Then, are we really any different than the hardheaded and hardhearted descendants of Israel and Judah that God points to in Ezekiel 2: 4? Or are we more like the braggart that Paul tries not to be in 2 Corinthians 12:6, yet still think that we are greater than being a servant (which Paul didn’t)?

    The cultural shift that would make servants (and the service “industry”) more respectable or honorable may never come. Or, if Gen Z can become effective in many of its ideals, It may dovetail into the conversations around the minimum wage, livable wage, and permanent income.

    As a result of a recent with a Gen-Z-er (~born 1995–2015), I realized that perhaps we are more servants than we realize. As employees, we our organization. An organization serves its stakeholders. That’s a little oversimplified, but you get the idea.

    However, most of us will immediately respond negatively to this imagery. We don’t want to serve. That should probably us pause when we think of our lives for God.

    ※Reflection※

    • What is your to being a servant (not serving)? Why? What is the difference between serving and being a servant?
    • Jesus called himself a servant. If God calls himself a servant, and we are his followers, why do we have problems with this concept when it comes to living the Christian life?

    ※Prayer※

    Servant of the World who stepped down into darkness. That you for your servant’s heart and sacrifice which brings us into the . Amen.

  • Fairly Cruci-Formed

    Fairly Cruci-Formed

    Psalm 30; Lamentations 3:22–33; Mark 5:21–43; 2 Corinthians 8:7–15

    Grace. Unmerited favor. Overwhelming . Not words that would usually be associated with Lamentations. With the content of Lamentations being a result of the fall of Israel (and in particular, Jerusalem), it is peculiar to think of grace.

    Lamentations is poetry, lament, and theology all wrapped into one. In Lamentations, probably more than even in Job, someone (or someones) wrestles with grief, , death, the (un)fairness of life, and other things that people question when in the throes of significant pain of the .

    Despite all that they have gone through, including their recognition of their sin and transgressions, God hasn’t abandoned them. For a time, they would be wandering in a new kind of wilderness, but God would not let that way remain forever.

    The world really isn’t fair. We often aren’t fair to the ones we love, or even ourselves. One of the biggest and most painful lessons we as children is that the world is not fair. What makes that even more interesting is that no matter how deep that wound is, there is something that we cannot tolerate about things not being fair.

    Even in the verses of Mark, there are “not fair” examples. Some leader gets to into his home. people wouldn’t get to do that. Some random woman touches his outer garment and is completely healed. There were probably touching Jesus’ garment, and they didn’t get healed. It’s not fair.

    Then Paul dares to ask the Corinthians to send . He doesn’t demand it. He puts it in nice gentle language. He still wants our money. It’s not fair.

    Except, Paul’s point, God’s point isn’t fairness. It’s not even reciprocity. It’s doing right because it is right. Not because it’s fair (or unfair, honestly).

    Fair and right are often at odds. When we add time to the mix, it becomes even more difficult, for the long-term consequences may well change what is truly fair and right.

    With this in mind, it is important for us, as followers of Jesus, to pursue fair and right from the perspective of God. Of course, what that means is up for debate in the current era, which is a problem in and of itself. When we are no longer able to determine fair or right, or we really the children of God?

    ※Reflection※

    • What does fair mean to you? How does “fair” reflect the nature and/or character of God? What does a “fair” Christian do that a non-Christian wouldn’t?
    • What does right mean to you? How does “right” reflect the nature and/or character of God? What does a “right” Christian do that a non-Christian wouldn’t?
    • How do you learn and discern fair and right in your daily life?

    ※Prayer※

    God of judgment, may the shape and form us to be reflections of you in how we see and do fair and right. Amen.

  • Aiming to Change

    Aiming to Change

    Psalm 30; Lamentations 2:1–12; 2 Corinthians 8:1–7

    The implication of today’s reading in Lamentations is that this came suddenly, or that all the preparations were annihilated. The sad reality is that sometimes things that came “suddenly” were actually quite predictable. God sent multiple prophets. Before the Israelites even entered the Promised Land, Moses had warned them. It shouldn’t have been a surprise.

    We can look around us and see plenty of people who follow this same pattern. Whether they make bad decisions, money decisions, career decisions, education decisions, or something else, they continue to make the same mistake and wonder what went wrong.

    God wasn’t upset with the Israelites for making mistakes or even wandering away, except that they continued to do it until it became the lifestyle.

    God knows that we all will make mistakes. That’s part of the current human condition. That wasn’t supposed to be, but we chose (and choose) to go our own way.

    We are embraced, loved, adopted, and as we are. We aren’t supposed to stay that way. The world understands this Truth. If you were to actually visit a bookstore (yes, they still exist) or look at the slate of newly published books, the biggest movers and often the greatest number of published titles are all “self-help”. The world knows that we are to improve and . We are not to stay the same.

    Despite that, when the (or the faithful Jesus-following community) us to account to change, we push back. We say, “no” or “God made me this way.” And before you think (too late, I’m sure) that “they” should know that too (“they” being whomever many progressive or conservative Christians oppose), it isn’t about “them” or “they”, it is about us.

    calls on the Corinthians to be “the best” in regard to faith, , knowledge, commitment (there’s a really hard one these days), and (okay, maybe this one’s harder). The best. Not okay. Not good. Not satisfactory. The best.

    We don’t start out as “the best”. As individuals, we may never be “the best” at any or all. Collectively, as the , we have the potential to be “the best” at them all, but only if we are willing to be changed and work in partnership with the Holy Spirit and our fellow believers.

    ※Reflection※

    • What struck you about the passage in Lamentations? Do you see yourself or your circumstances anywhere?
    • What areas of your life have you had the greatest struggle surrendering to Jesus? What areas of your life do you think need the greatest amount of change to be in line with the character and nature of Jesus Christ?
    • “The best” is a high mark. Why should we aim at a mark we probably will never hit? How do we keep from being discouraged when we miss?

    ※Prayer※

    As we seek to do your will, may we be transformed. As we pursue holiness, may we not be discouraged. As we fail and err, may we recognized that it is you who picks us back up. Amen.

  • Natural Freedom

    Natural Freedom

    Psalm 29; Isaiah 1:1–4, 16–20; Romans 8:1–8

    Psalm 29, without question, is a of God. It observes God’s , strength, and . Almost the entire Psalm is about who God is. The last verse, though, is different. It is more of a plea to God about the people of Israel.

    A cynical person could infer that the whole Psalm was intended to curry favor with God. A more joyful person could infer that the Psalmist did an add-on along the lines of, “if you would be so kind.” A more balanced view could infer that the last verse is a statement of , because of who God is, which had just been declared. Regardless, the Psalm was neither a simple praise nor a simple ask.

    What should become startling, but really isn’t when it comes to human nature, is that at the same time they would recite a Psalm such as this, the Israelites were abandoning God. Isaiah’s opening words for today include abandon, despise, and turning their backs. In regards to abandon and despise, the Hebrew implies something as strong as blasphemy. It wasn’t just ignorance or turning away, it was something far deeper.

    The Hebrew for turning their backs is a combination phrase of stranger and back. In other words, the Israelites are no longer (from their hearts’ point of view) God’s people. They might have claimed and proclaimed that they were, but Isaiah’s words say it was so much more. A more poetic way of thinking of it, God was left in a cloud of dust in a rearview mirror, and the Israelites did what they could to speed away faster and look back in disgust.

    Yet, the verses from Isaiah don’t end there (mercifully). We often try to skip over the ugly verses. It is the ugly verses that the and forgiveness of the last phrases of Isaiah the deepness that they have.

    The verses of Romans explain the why. To some theologians, they explain the how. The is that God could never (per God’s nature and ) look in the rearview mirror at his people, and speed away.

    ※Reflection※

    • When you read the Psalm, which kind of person were you (cynical, joyful, balanced)? Why? Is it learned or natural?
    • Why is understanding God’s character crucial to our to those who turn their backs on God?
    • How might the selfishness of the Israelite (and mentioned in Romans) be reflected in us?

    ※Prayer※

    Lord, you gave us so much and yet we give so little in . Thank you for your faithful love. Amen.

  • Hand Power

    Hand Power

    Psalm 115; Numbers 8:5–22; Titus 1:1–9

    In Numbers, the outline for priestly behavior is pretty minimal. Do your job. They also have an date, 50. Yes, there were other concerns (as the children of Eli showed in 1 Samuel). By and large, though, the duties of the priests were what set them apart, not their character. However, there is an aspect of their installation (i.e., becoming priests) that is well looking at. The people laid their hands on the priests.

    This might sound kind of strange, and even unrelated, to us. In “priestly” circles, laying on of hands has long been a tradition. In non-Evangelical circles, it is an expected rite and theologically necessary. Traditions such as the Orthodox, Roman Catholic, and Anglican hold to an unbroken chain of laying on of hands since Peter. Based upon the tradition of Levitical priests and the laying on of hands, it actually is pretty reasonable from a Jewish and perspective.

    The of the Nazarene doesn’t particularly hold to the “unbreakable” aspect of the laying on of hands, but it does hold on to the tradition itself, as each ordained person has hands laid on them during their ordination by both the presiding Superintendent, but also all those who are ordained within the confines of the district (except in weird times as now).

    When a pastor is called to a church, during the installation, the Church board will lay hands (and often the congregation). Often, when a board is elected by the membership of church, hands are laid upon them by the congregation.

    There are multiple meanings within the laying on of hands. For the Israelites, there was an aspect of confession and there was an aspect of commission. The priests were set apart for the direct ministerial work of God on behalf of all of Israel. They were God’s “portion” (or “tithe”) of the people of Israel. So, the laying on of hands was integral to their for the people.

    With ordination, it is different. This is in recognition of the laying on of hands in the New Testament which would be accompanied by the imbuing of the (correlation, not causation). While it is important both as legacy and ceremony, it really is an “inside” thing.

    However, the interaction between the pastor, board, and congregation is significant. What it isn’t is an abdication of responsibility. What it is is a bestowal of authority and a recognition of submission to the designated ( upon) authority.

    And it is that last piece that is the rub for so many. We all are more than willing to give all the “grunt” work to , but we often don’t want to recognize the submission aspect. Of course, coming from a pastor this may seem self-centered. Honestly, I have others do “my” grunt work, too. We all do, to some degree.

    As fellow members of the kingdom and of God, we all need to be willing to dig in for others, for the benefit of others and not ourselves, and ultimately produce fruit worthy of God’s children.

    ※Reflection※

    • Have you ever experienced have hands laid on you? Why? What was your feeling resulting from it?
    • Have you ever laid your hands on someone? Why? What was your takeaway from participating in that?

    ※Prayer※

    Lord, we minister to each other through touch. We cannot always answer how or why, but we know that the Holy is present. May our touch bring others closer to you. Amen.