We'd appreciate you allowing the use of cookies. They are anonymized while allowing us to see how the site is used.

Devotion.al

Tag: church

  • Outdated or Worthwhile

    Numbers 20:1–13, Jeremiah 35:1–19, Matthew 15:1–20

    Traditions are wonderful things. They can bring peace and order. They can help a person find themselves and understand where they came from, and what has shaped them to this point.

    Traditions can also blind us. While slavery was not a “tradition”, the practices that had to be lived through enforced something very much like the worst instances of tradition, blind adherence. Moses faced the Israelites whose very identities were tied into slavery (perhaps even more than being Israelite). With those tethers severed, the Israelites found themselves wondering who they were. In the midst of trials and fears, they (like us) tried to return to what they knew, even if it wasn’t good for them, or was blind (really, all those rich foods weren’t for them).

    Then there are odd and strongly held traditions that seem to be pointless, but result in something positive. The Rechabites did not drink wine, still lived in tents, and did not act as farmers. All of that because their ancestor said not to. One could easily draw a line saying that the Rechabites’ tradition tied them to their past. In their case, it certainly did. Yet, something has to be inferred here. God praises their seemingly pointless traditions and their faithfulness in following them. With verse 19 we see the “fruit” of the tradition. The Rechabites appear to not only have followed their ancestor’s traditions, they also were faithful to God. The two, it can be inferred, were deeply tied together.

    According to Jesus, the Pharisees and scribes didn’t have their traditions tied so closely with a relationship with God. Jesus was pretty blunt with them. Their traditions blinded them that their relationship with God was damaged, if not non-existent. Which is even more devastating, as the intent of their traditions was to be better Jews, fulfilling the Law perfectly. As we now understand, however, fulfilling the Law perfectly is not quite the same as living it perfectly.

    1) What are your most precious church traditions? Do they truly draw you closer to God? Setting aside your emotional attachment, do they draw others closer to God?

    2) The Rechabites’ traditions echo similar “outdated” traditions of some denominations (like the Nazarenes). How do you think the Rechabites lived it successfully (being called out as faithful by God), while many churches (and denominations) don’t?

  • Deceptive Misery

    2 Corinthians 9:6–11, Matthew 6:16–18

    Misery loves company, so it is said. By misery, we aren’t talking sadness, grief, or mourning. We’re talking about the attitude of heart, soul, and mind that finds the worst in it all and revels in it.

    Sadly, there is often a strain of that in the church. “Look at what I gave up” or “I give to help those…” In holiness traditions, such as ours, that has long been a tendency. What is always amazing is how it is often dressed up in “doing the right thing” or “not being of the world” or “not putting ourselves in the way of temptation”. This might sound a bit snarky. There are a lot of people who honestly mean it. Yet there is a strong (and often loud) group where they want the attention for the activities they avoid, rather than living out the grace bestowed upon all believers by Jesus. They are often miserable.

    When we read Paul’s words in 2 Corinthians 9:6–11, we (reasonably and rightfully) see wisdom regarding money and actions. Yet, the “right” actions (including giving money, time, and effort) need a basis of generosity and grace, not misery. Hearts focused on God’s immeasurable generosity and grace will be far more inclined toward sharing it with the world.

    Jesus’ words echo this when talking about those that add to their physical discomfort (hunger) and add a deliberately poor appearance. They were happy together in their misery. They took joy in their misery, using it as a source of pride, control, and influence.

    We can look around us and see many of the same tendencies in the secular world. It is not immune.

    1) As we have the wisdom of God in the scriptures, and the words of Jesus, how can we teach others (in and out of the church) to not live the life of self-righteous misery?

    2) What are your thoughts about how an attitude of grace and generosity can fulfill Paul’s words?

    3) How does fasting and giving in private add or subtract from an attitude of grace and generosity?

  • The Right Signs

    Deuteronomy 10:12–22, Romans 2:25–29, 1 Corinthians 7:17–24

    Circumcision has long been a sign of being Jewish. For many years, it was used to identify Jewish males and hold it against them. In Deuteronomy (Moses’ farewell address), Moses speaks of the circumcision of the heart. Moses defined circumcision as being fully devoted to God. There is a warning here that could easily be ignored, don’t rely on actions being evidence of your relationship with God.

    Paul’s struggle with the Jewish converts is that they often brought “the Law” with them. As Christianity had come through Judaism, there would be many well-meaning believing Gentiles (non-Jews) who would look to the Jews for wisdom regarding the right steps to take. The Jews would default to the way they were raised, the Law. Adult Gentile converts were looking to be circumcised so that they would be in the right. Paul wanted them to realized that physical circumcision was never the point.

    The same thing that Moses was trying to get through the Israelites heads (and hearts) was the same thing that Paul was still fighting, and trying to prevent the Gentiles from following the same path. He was pretty desperate on behalf of his spiritual children and grandchildren.

    Whether it was Rome or Corinth, the “battle” raged on. Minus slavery, we were called to remain as we were (e.g., if Jewish be Jewish, if Gentile remain Gentile) as when God called us. It was not our blood, our skin, our nationality, our wealth that saved us but trusting God.

    1) The church often falls into the same pattern of circumcision. The world does, too. Have you judged others’ or your salvation based upon tattoos, smoking, drinking, or the lack of them, or something else? How about the nation they came from, or the language they speak?

    2) Why do we have to always be on guard against actions rather than faith?

    3) Why do we often trust actions rather than faith?

  • Three Essentials

    John 16:12–15, 1 Peter 1:1–12

    The Trinity has long been a struggle. As the church began to mature, there were many struggles, discussions, and arguments over what exactly they believed. Out of those many discussions, creeds were formed seeking to unify the church in understanding. Many have tried (and continue to try) to dismiss creeds as “The Victor’s spoils,” meaning that because the creeds were what “won”, they are invalid. The argument being that there wasn’t a consensus, and those that did not agree were tossed out of the church, argue that the creeds were then just a source of power, control, and bullying. The reality is that the creeds defining the Trinity are essential to understanding who Jesus is.

    Jesus himself makes clear that there is definite relationship between Father, Son, and Holy Spirit. Jesus conveys unified ownership (What is the Father’s is mine; what is mine is the Holy Spirit’s.). There is also the often ignored, but almost essential statement, “…you can’t bear them now.” The Greek implies an inability (i.e., immaturity) to be able to understand what Jesus means.

    Peter’s triune greeting shows us that while there is not an explicit understanding of the relationship of Father, Son, and Holy Spirit, there is an understanding that the relationship is essential to the church and the faith. Why is this important? Why does it matter? As we move in the world, an incomplete understanding can be an issue, and can often lead to doubt or attack. While the Trinity is beyond the scope of a devotional, knowing what you believe, and why you believe it, gives you the firm foundation to walk as a Christian.

    1) When we read Jesus’ words in the light of our relationships, there is a strong mutuality of ownership. How do you see mutuality in your relationships with others? Do you see it in your church relationship?

    2) When it comes to hard-to-understand things in life and faith, how do you approach things?

    3) Peter’s words end with service. How are you serving others in the faith, whether younger or older?

  • Isle Crossing

    2 Corinthians 5:14–21

    There are many things that are worshipped. Most have supplanted God with something man-made or of human origin: science, politics, identity, work, family. Even the fundamental nature of God—love—has been corrupted by humanity.

    We are all familiar with 2 Corinthians 5:17, “Therefore, if anyone is in Christ, he is a new creation; the old has passed away, and see, the new has come!” It is often used as an encouraging verse for the new and struggling believer. We are made new in Christ. However, the verse is placed within the context of a larger picture…a larger mission.

    We are to be messengers of reconciliation and ambassadors for restoration. If we are honest with ourselves, we have been doing the best we can, but it still hasn’t been very good. We—as the church—have put family first in an unhealthy way. It is not that family is unimportant, but that the church family is our family, too, and we often neglect it.

    The church allowed itself to be drawn into politics, and we need to stop. Politics are human, but they are often of greater priority to “Christians” than Jesus. We need to be the ones on the forefront reconciling differences and parties, rather than being on side of the aisle or the other.

    Our world is in desperate need of something different, let us be something different. Let us be new in Christ Jesus.

    1) Have you questioned someone’s faith or spiritual maturity based upon their political disagreement with you?

    2) Have you done the same if they raise(d) their children differently?

    3) What have you done to help people be reconciled to one another as an ambassador of Christ?

  • Significance Over Wealth

    Psalm 49, 1 Chronicles 29:16–22, Acts 3:1–16

    Wealth and prosperity have long been a source of strife, envy, pointless striving, overwork, and abandonment of others. In an achievement-driven culture, it became an even greater issue as an “achievement” of wealth is measured against those whose wealth is an astronomical amount (i.e., a person valuated higher than many countries). With the 2007/2008 bust, wealth was replaced by influence and likes (wealth was still significantly important). Then Generation Z comes along, and wealth and likes are important, but significance and satisfaction have started to override the others. Many are saying this is a sign of a “spoiled” and too wealthy generation, and a generation doomed to self-inflicted misery. What if, however, it is instead the greatest hope of the church in the United States?

    Without question, each succeeding generation has had a “higher” starting line than the previous generation. Yet, the likelihood that the next generation will move “upward” financially is far less likely. This is not as bad a thing as many think it is. Due to this, the next generation is looking at what they can do to make a difference, and feel as if they are leading a life of significance, and the difference and significance can be as small as their neighborhood or their job. This generation is also more aware of the impact their lifestyle has on the world around them. Being aware of your impact (both positive and negative) is very healthy.

    Solomon was a wealthy king. His father had set a very good solid base financially and militarily. In the beginning, at least, Solomon had a very good understanding of the wealth and success…God had given it, and in response and thanks, Israel returned in worship. Stuff is always God’s, and God gave us the freedom to choose what to do with it.

    Sometimes it isn’t just money and power, it is our bodies. Just like the coming generation, there wasn’t much upward mobility in most of the Jewish context. You were at the place your parents were, and that was the way it was. If your body was broken, you “earned” a living for your family by begging. The man who was healed was one of those.

    It is more than the healing that the man got (though it was great) or the financial and material state of the United States (though it is significant), it is the words of Peter, “…why do you stare at us, as though we had made him walk…,” or Solomon’s “…all this wealth…comes from your hand…your people who are present here giving joyfully and willingly to you…”

    1) What area of your life do you struggle “giving” to God versus “earning” it?

    2) How do achievement and influence affect your relationship with God? How do you see it affect others’ relationship with God?

  • Placing the Message

    Joel 2:18–32, Acts 2:29–40,2 Peter 1:16–21

    Joel is an interesting book in that there are no definitive elements to place. There are many events and practices that put it within a few centuries, but that the prophet does not define himself, nor does he seem to be responding to a particular king, it becomes open to interpretation.

    Since it has withstood the test of time, however, we can presume that those that followed after the time of Joel recognized his words as prophetic and fulfilled. As with many quotations of the Old Testament used in the New Testament, there were some liberties in context that were not out of the norm, nor was it viewed as inappropriate.
    Much of what we read from Joel was repeated by Peter to the Jews present at Pentecost. Joel’s words were intended to reassure the Jews that God was not gone and that God would come in a new (and old) way. It’s pretty clear that Peter felt the event of Pentecost qualified. Peter utilized the stories of Jesus to tie in David (the precursor of the new) to the Messianic reality that he (Peter) and the disciples had been experiencing.

    There were obviously many hearts already softened to the Holy Spirit, as the response of, “what do we do,” led them repentance and baptism. Again Peter’s message to the Jews already had the hint of going beyond the Jews. “All who are far off” “As many as the Lord our God will call” It was enough, however, for Luke (the writer of Acts) to stop repeating Peter’s words, for the message had been heard and responded to.

    Peter himself reflected on prophets. While he may have thought of Joel or David, he probably didn’t think of himself. This despite his own words being prophetic regarding to whom the church would preach and reach.

    1) Why was Peter’s message so effective to the Jews who heard it?

    2) If it is the same message delivered today (which we hope it is), why has it become so ineffective?

    3) What are the similarities between the Jews hearing the message, and Peter delivering the message? What characteristic(s) might be the same?

  • Barriers to Sharing

    John 20:19–23, Acts 1:4, Acts 2:1–36

    The short vignette in the locked upper room after the Resurrection seems as if was a snippet of a memory that was lacking something. Yet, John felt it was important. As a precursor to Pentecost, Jesus’ statement/blessing about receiving the Holy Spirit was an important thing. Jesus had already told the disciples that they would only fully be what they were called to be when the Holy Spirit came and that Jesus would have to not be present. Jesus directed them to wait.
    They waited, prayed, worshipped.
    The Festival of First Fruits (Pentecost) was a Jewish major festival to celebrate the first of the harvest and to praise and worship God. Probably not as full as it was during Passover, Jerusalem was still a significantly full. In addition, there were likely many people who lived far away but remained for both. Was it as packed? Probably not. Were the spectacle of Jesus and his story still floating around? Probably. They, the disciples and the people of Jerusalem, were not ready for what came next.

    The spontaneous sermon by Peter probably shocked him and the other disciples. While his sermon fell on fertile ground, it is probably not just the words. Any charlatan or false teacher or false prophet can preach a good sermon. The miracle of people of different countries hearing the sermon in their native tongue showed God’s supernatural approval and participation in this.

    We often get tied up in methods and modes of communicating. There are longtime disagreements about modes and methods. Far too many confuse mode and methods with the message. God made no distinction between languages. It was the message that mattered. On the other hand, we could be so concerned about the language (“did they miss the nuance?”) that we forget the effectiveness of mode and message.

    What matters is that the message was heard. The people didn’t hear God’s message in some tongue that they were not native to, they heard it in the tongue where they knew the nuances. God did not do a poor translation, God did a great one. More than that, hearts were transformed, and those transformed hearts went back home. Of what value is a Jew whose first language isn’t Hebrew? They took home the message that God loves them so much, that he sent his son to die for them.

    Pentecost is the birthday of the Church. The whole church. While it took Peter and the other disciples time to recognize what the first sermon was saying (all nations and people can come to God), it was the heart of the Church at birth. The Jewish Pentecost was a celeb.ration of the first fruits of the harvest. The Church Pentecost is about the first fruits of the Kingdom of God

    1) The initial response to the supernatural act of hearing things in one’s own language was met with skepticism. Why do you think that is?

    2) Speaking in Tongues is considered a gift of the Holy Spirit. What is very unique about this specific display of Speaking in Tongues? If you need a hint, who is missing?

    3) Even today people hold on to methods and modes as essentials to sharing the Good News, rather than the Good News itself. Why do people hold onto such things, often to the detriment of sharing the Gospel?

  • Restoring Broken Bones

    Deuteronomy 30:1–6, Matthew 18:15–20, Galatians 6:1–10

    In his commentary on this section of Galatians, Earle Wilson wrote, “The church is a family, not a civic or social club. As a family we are knit together supernaturally by the Holy Spirit in common fellowship of love. It is in this context that Paul admonished us to carry one another’s burdens and so fulfill the law of Christ.”

    At Generations Community Church, we talk a lot about framily—friends who are like family. The question then becomes, is that who we are? Is this how we are really identified? Is this how we live out the call to be framily? How do we as individuals and collectively truly begin to internalize and live it out fully?

    Restoration is an essential piece of living as framily. However, for something to be restored, something has to be broken and acknowledged as broken. We are all broken in some way. We can be too confident in our learning, too confident in our family, too confident in our state, too confident in our country, and definite too confident in ourselves.

    Are we still keeping up appearances? Are we still putting on our “church” face? Are we working so hard that we are blind to where the Holy Spirit is actually working?

    We are each too scared at times to be truly transparent and vulnerable. Oversharing can be chaotic and emotionally draining, so we cannot take it too far. However, sometimes a broken bone needs to be re-broken so that it heals correctly. Are there bones in our framily that need this?

  • Finding Faults

    Psalm 104, Ezekiel 18:1-32, John 9:1–11

    Original sin is the corruption of the God-given original nature of all the offspring of Adam. This corrupted base has an aversion to God, has no spiritual life, and is inclined to evil. Until the Holy Spirit fully cleanses us, original sin continues to exist even in the new life of the regenerate. Original sin differs from actual (i.e., personal) sin as it is an orientation to actual sin for which no one is accountable until they have reached a morally aware state.*

    This is an important concept to have in mind as we read this passage in Ezekiel. We can gather a couple of things here, (1) that people were blaming their parents (and ancestors) for their troubles, (2) that is was a corporate responsibility, not a personal one, and (3) that people were not taking responsibility for their actions. What is troubling is that this developed outside of the Law. Whether it was a cultural thing or something that developed over time is not all that clear, but what is clear is that there needed to be a significant spiritual shift among the exiles.

    And there was such a shift among many. They returned, confessed, repented, and mourned. Despite having the prophet’s words, Jesus is confronted by the exact same thought process. Now, we understand that the blind man was born blind. He was not responsible for his blindness. So, the default setting has become (again) the parents (or ancestors) fault.

    1) One of the common tendencies of people is to look for blame or fault. Why do you think that is? What does blame- or fault-finding result with?

    2) Authenticity is a big buzzword these days. When confessing sins or errors, though, do people really want to be authentic? What would it mean to you to have a safe place (and people) to confess?

    3) How does always looking backward for fault work against us? What is the opposite of fault-finding?

    *Yes, that is a whole lot of theology (sorry), and if you want to see what the practiced theologians say, see Article 5 of the Church of the Nazarene’s Articles of Faith. I hope I summarized it adequately.