Devotion.al

Tag: chosen

  • 25 November 2019

    Zechariah 12:1–8, Revelation 18:1–10, Matthew 20:20–23, Luke 22:14–20 (read online ⧉)

    A cup is a common thing. You probably have a few in your cupboards. You might even have so many you have to get rid of one to fit another. You might have ones for special times (like china for Thanksgiving). You might have Christmas themed ones. You probably have ones that were given to you as a reminder or an advertisement. There is nothing special really special about cups. However, as we read the Scriptures, cups star in a number of places.
    Joseph used his cup (his very special one that only he had) to entrap his brothers. Pharoah and Nebuchadnezzar had their cupbearers. These cupbearers had authority within the courts of the leader. Cups, it seems, were not always so common.

    The prophet Zechariah has a of Judah being a cup. Nations would drink of this cup. The consumption part represents well the takeovers, wars, slavery, and exile. The nations around Judah (even their Semitic cousins in Samaria) really did a number on Judah. It’s not that Judah did the right things and was still on the losing end. Judah had continually made the wrong decisions. God wasn’t just going to restore his people once they yielded their hearts. God would use Judah as the source of retribution for all the nations that had (by their actions) treated Judah wrongly.

    This imagery is echoed in Revelation. This time, instead of the small underdog being the source of retribution, it would now be the leading city (symbolized as Babylon) that would be the source of its own destruction and the nations that followed it. This symbolic Babylon was completely lost in the depths of unGodly practices. The nations that idolized it or followed its practices would end up with the consequences of their choices.

    In Matthew, uses similar imagery to hint to James and John that the contents of Jesus’ cup will do the same to them as it will do to him. Of course, they did not yet understand what that meant. Is some ways, while Jesus did not “give” them the seats at his right or left hand, he still symbolically handed his to them when he said they would drink from his cup. They probably felt better about not getting their “seats”, at least until they realized the cup’s contents.

    This really comes to a culmination in the Cup of . The “blood” of the New shared by Jesus with his disciples and eventually with us. The cup is Christ’s. When we share the cup, we share in the name and identity of Jesus. We also identify ourselves with and by the New Covenant. We also identify ourselves by his death and the we bought. Lastly, though, each of us may have something that needs to be sacrificed to live a with and for Christ. We have chosen to drink from the cup and by so doing stated that we will accept what it brings.

    1)Do you have a favorite cup? Why is it your favorite? Without knowing the story of if, what could people about you from it?

    2) God’s grace and are often found in “ordinary” things. In what other “ordinary” things do you find God’s grace and love?

    3) Why is it important to look for and see God’s grace and love in ordinary things?

  • Thriving Together

    Exodus 22:21–27, 1 Timothy 5:3–16, 2 Thessalonians 3:6–15

    “God only helps those who help themselves.” This is one of those statements that should be considered a swear phrase in the church. This statement has been misused and people have been abused with it.

    Truly, if we put this to the extreme test we can definitely prove this false. No baby changes or feeds themselves. No child learns reading, writing, math (and so on) in a vacuum. With very rare exception (so rare as it shouldn’t even be counted), no one comes to saving faith in Christ without another.

    In Exodus, the concept of widows, orphans, and aliens is really those who have no connections/relations to aid them. We have to remember, most of the “safety nets” that the US and other countries have in place are because the family safety net is mostly destroyed. In ancient Israel, without family, you were truly on your own. While the had directions to create a space for widows, orphans, and aliens to live on the scraps, that was never the ‘s desire. When we are in right with God and others, we should be thriving, not surviving.

    This concept is supported in ‘s letter to Timothy. It is the family’s responsibility to provide for all members of the family, even the ones they don’t like. What is interesting is the number of requirements to be fulfilled for a widow to be on the list: 60+, one husband, good “works” (i.e., lived well with positive contributions, no matter how small, to the larger ), and the implied not idle (contrasting to the younger widows).

    It is the idleness that probably led to the quote on the outset. We have all experienced those who have not to work. You might even know people who have been “trained” to not work. That is a of brokenness. God wired us to work. That’s even why we have the Sabbath, for far too many “work”, even when they are relaxing.

    Yet, there is a particular tendency that often comes with idleness that Paul is really against; this is meddling. Meddling, in this context, is more of being a busybody, or digging into or sharing others’ lives in ways that do not build up another. There are those who just cannot help themselves not be involved in others’ lives.

    The other piece of the opening quote are those we are called to help. There is a on us to help those who cannot help themselves. What “cannot” entails is where the nuance takes place. There are those that will not, must not, can not, and don’t know how or where to start. There is one other category of this, it’s those who do not understand. Some of these are those that take advantage of the hearts of others. However, we cannot judge all by some.

    1. Have you ever used the opening quote? Why? What was your intent?
    2. Have you ever heard the opening quote used against those who are trying hard, or against yourself? How did that make you feel? What the usage of the quote justified? What do you think the users intent was?
    3. We often have litmus tests for those we help. Paul did. What are yours? Why those?

  • Covenantal Bride

    Ezekiel 16:7–22, 2 Corinthians 11:1–4, Revelation 19:6–9

    The image of the as the bride of Jesus was not a new concept. Israel/Judah was often compared to a wife, though, sadly, often an unfaithful wife. Despite the seeming graphic nature of this passage in Ezekiel, there is a strong implication of innocence, harking back to the Garden of Eden (prior to the Fall), when Adam and Eve were naked and unashamed. The bride (Israel/Judah) found in the wilds was innocent.

    Where it becomes interesting (and disturbing) is after the hinted marriage (). Very quickly the bride wanders away all that she has to others that are not her husband. This motif of unfaithfulness covers much of the story in the Old Testament. The Chosen People—the bride of God—did not remain to the one who chose them.

    Despite this being the central theme of the Old Testament, it is not as if God gave up. uses the imagery of a virgin (i.e., innocent) bride being presented to Jesus (God). It is not insignificant that Paul perceived the need to use this imagery. Despite the unfaithfulness to God in the Old Testament and the unfaithfulness to God (Jesus) in the New Testament, there is something significant in this marriage motif.

    Despite the altered state of marriage in our day and in a myriad of ways, marriage is still very much part of God’s plan for us. While we, the “church”, usually focus on marriage as a societal, cultural, and religious piece, for God it is something far deeper. Paul uses the marriage imagery in a culture that does not, generally, view it as covenant. It is contractual. Yet, Paul maintains its covenant view, even apologizing for being foolish/silly. Imagine trying to convey the depth of the covenantal nature of marriage to people who don’t in it.

    Paul wants the Corinthians (and us) to not view our with Jesus as transactional, but relational and covenantal. This covenantal view means that Jesus is at the center and core of the relationship, not just with God, but with others.

    Both Paul (2 Corinthians) and John (Revelation) view the bride as being prepared. Of course, in Revelation, it is at the conclusion of it all. For Paul, it is the ever-present tension of a bride being to give all (prepared) and getting ready to give all (preparing). The bride will always be getting more ready, to always be closer to perfection, even if it is at an inch at a time. The question is, does the bride think He is it?

    1) When you look at yourself, how do you see yourself prepared for and preparing for Jesus? How do you think the church is prepared and preparing for Jesus?

    2) How have you been transactional in your relationship with Jesus? How do you think the church has been transactional in its relationship with Jesus?

  • Consequential Freedom

    Psalm 75, Amos 1:3–2:8, Ezekiel 18:25–32

    While Israel is being foretold of its doom, it is probable that a great many people were responding to the prophets (and therefore, God) that God just wasn’t being fair. Why shouldn’t they be able to be “free” as the other nations?

    While the focus is on them, their sins, and their need for repentance, God tells them that the other nations that they want to be like will also be receiving consequences. The interesting part about this passage in Amos is that God repeatedly says that those nations also had a choice. Their choice was how they would fulfill their part of the of Israel. They overdid it.

    How exactly it works is a . God released the surrounding nations to Israel and Judah. However, these nations, instead of just (for example) invading, they destroyed and annihilated.

    Definitely not the intent. So, while Judah and Israel can expect some misery ahead, so can the countries around them.

    1) What does this tell us about the of God?

    2) Why is important to understand that both the “” and “not-chosen” will receive discipline from God?

    3) What is discipline when it comes from God?

  • Staying Behind

    Ezra 1:1–6, Hebrews 13:9–15

    Imagine being one of the children or grandchildren who had only heard of the homeland. Imagine having only the legends to live on. Your told you of a place where you actually belonged, instead of being an outsider among other outsiders. Even those who had come from the land had probably lost that God would restore them (what few of them remained).

    Then a declaration from Cyrus was probably first a shock. All of sudden, things were different. For many, it was a that God was indeed . For , sadly, it was more a sign of Cyrus’ manipulation or pity (the cynics). There there was the last group. This group is the ones who cast aside the land and their heritage.

    The don’t really talk about them. Many concern themselves with the “lost” 10 tribes of Israel. Those that returned to the Promised Land didn’t concern themselves with those who remained (too much, rightly, concerned about restoring the people and the land).

    Those that remained integrated into Persian society. They had become Persian. They had to set their in a foreign land. Who knows what the motive was? Was it finances? Was it security? Was it a lack of in God? Their motivations and histories can only be guessed.

    What we do know is that they succumbed to the world. That is why we need to keep the words in Hebrews in mind. The Hebrews that remained (i.e., became Persian) forgot their place in the world was not set by the world, but by the Creator of the world.

    1) Why is important to keep the concept of our “real home” in mind as we walk through this ?

    2) What is the danger of keeping our “real home” too much in the forefront on our minds?

  • Consequent Restoration

    Amos 9:1–4, Amos 9:7–10

    The open verses of Amos 9 are anything but comforting. It would seem that God is actively and minutely seeking the destruction of Israel. And it’s true, from a certain point of view. However, is a fickle thing, and the visions that Amos saw were the best that he could understand.

    The reality is that the Israelites did bring this upon themselves by their actions and attitudes. Instead of being blessed and protected (especially the protected part), God removed the “hedge” of protection from them, and the world came in. If it helps, you can think of Israel as Ebey Island in the between the Snohomish River and Puget Sound. During the rainy season, much of the land is more swamp. In addition, there are dikes protecting much of it too. God removing the hand of protection is like removing the dikes during the rainy season. A land already sodden in misery becomes overwhelmed by the natural (or in this case, ) forces of the world.

    The of the imagery is to put a point on it that there is no escape. No matter what they do, they will not be able to escape the consequences of their generations of behavior. The desire was not destruction, it was repentance and . Earlier in Amos, God and Amos went back and forth about destruction, and God would quickly back-off of total destruction. It was as if God’s just wasn’t in it.

    Ultimately, Israel’s pride was its downfall. Verses 7–10 show that Israel’s pride was still an issue. God ties Israel to the Cushites (Ethiopians), the Philistines (long-time ) and the Arameans. They, the Israelites, are on the same level. From an Israelite , that would have likely been insulting. Israel was far above any of them, so they thought. God was not treating them right! God was letting them know that while they were , that did not make them more important.

    1) Do you recall when your pride got you in trouble? What was it? What part of your pride was the issue? How did you resolve it?

    2) Do you know your areas of pride? If you think you don’t have one, then think about your accomplishments or hard work or projects. How about now?

    3) It is important to understand our areas of pride, for that is often where we are weakest. How does understanding our pride keep us from falling into the traps of the enemy?

  • Separating Works

    Deuteronomy 18:9–14, 1 Samuel 28:3–25, Galatians 5:16–26

    The list of people not to listen to is interesting. As part of the Israelites’ preparation to enter the Promised Land, these people were to not be sought out. From a cultural standpoint, this is not a small thing. These people were the ones that were sought for wisdom and guidance. For many leaders, they were (so-to-speak) the power behind the throne. In our modern-day, we tie these practices to Satan, yet there is much more than that in this. If one gets rid of the diviners, fortune tellers, omen interpreters, sorcerers, magicians, mediums, spiritualists, and dead relatives, who do you listen to? God.

    The evil of these practices is more about human selfishness, pride, , and disobedience than it is about the Adversary. This is not to say that the Enemy does not use these to deceive, it’s just that it is human behavior and choices that make it these things effective in separating humanity from God.

    Saul’s own pride (and disobedience) resulted in God pulling from him. Saul mostly appeared to follow the visible laws, but it seems that his wasn’t there. When Saul finally seeks God (in desperation, not adoration), God does not . Saul decides to invoke the practices that God said were detestable. Saul, who had gotten rid of mediums and spiritualists (exile or ), goes to one to talk to…Samuel? That Saul would knowingly break the Law, go against his own actions, and want to talk to Samuel (a God-fearing prophet, leader, and deliverer of the news regarding the loss of God’s favor) all shows that Saul was not thinking well.

    Saul could have probably avoided the resulting disaster by abdicating to his sons or to David (God’s chosen one). Saul’s pride resulted in a disastrous defeat of Israel, and the beginning of the end of his line. Saul had a number of paths he could have taken after being told of the loss of God’s favor. He probably chose the worst.

    When we get to ‘s list of “works of the flesh”, idolatry and sorcery appear to be the only things in common with the Old Testament prohibitions. That isn’t so. The Old Testament prohibitions are, again, expressions of humanity’s desire to wrest control and authority from God. While the signs of what that is had changed, the underlying was still there. Today with New (which isn’t new anymore), (neo-)paganism, and occult practices on the rise in both practice and acceptance we now have both Old Testament and New Testament.

    1) Instead of wringing our hands and saying empty words, what can we do?

    2) Thinking of why people turn to such things, how can we show the better way (in , without lectures)?

  • Stone to Grace

    Exodus 28:15–30, Ezekiel 36:24–30, Luke 3:7–9, Luke 19:37–40

    “I’ve done too much.”

    “God would never forgive me.”

    “I would be [struck by lightening/catch on /combust/die] if I walked through the doors.”

    “If you (or God) knew what I had done…”

    Have you heard any of these statements from people?

    It is so completely to not understand God’s amazing . It is even more human to not accept it.

    The stones representing the tribes of Israel were only a mere representation. Yet, as the story of Exodus continues into Lamentations into Judges, the people of Israel often seem to have brains and/or hearts of stone. How sad! We all, at times, have hearts of stone. Look how we treat one another. Our hearts could easily be stone (metaphorically, of course).

    The metaphor of a heart of stone has a couple of facets. The first, facet is that stone does not “live”. The implication being that we aren’t as God intended. We are dead. The second facet is a heart that does not feel. One of the biggest struggles that humanity faces is compassion and grace. As the comments at the beginning show, we often have neither compassion nor grace for ourselves, and then we treat others the same. The third facet and God’s greatest concern is that a heart of stone has no active part in God or God’s will.

    Ezekiel’s words were intended to show that God was willing (and ) to change things up. The was coming.

    John’s words to the descendents of Israel alluded to Ezekiel’s words but even touches on the place of the stone tablets upon which the 10 commandments were . For the descendents, there would also be an attack on their pride. THEY were the chosen of God. John pokes a huge hole in their pride. God doesn’t need them (he still wants them). The stones the walk on could be as worthy as them. They would have felt that in their bones.

    During Jesus’ triumphal entry into Jerusalem, stones come up again. Instead of merely being prideful due to heritage, Jesus talks about stones giving praises to God. Were the hearts of the leaders so dead that they could no longer give and to God? That’s the implication. Yet people if God has a place for them? If God can make stones into “true” descendants of Abraham and into people who praise and glorify God, then why not?

    1) What lies have you heard people tell you (but mostly themselves) as to why God would not accept them?

    2) What can you do to change the narrative about God and the overwhelming grace of God?

    3) What do you do to keep your heart from being so concerned about “God’s work” that your heart becomes hard toward God?