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: glory

  • Do You See What God Sees?

    Genesis 1:26–28, Genesis 4:1–2, Genesis 5:1–3, 2 Corinthians 3:16–18, James 1:22–25 (read online ⧉)

    When we are born we may, or may not, be an image of our parents. As we get older, the comparisons become easier, and especially as we tend toward the end of our lives, we really resemble our parents. “Spitting image” was an old phrase used to indicate that there was an almost identical image of child to parent, or “could be twins” is another. How we look is very much part of our self-identification. Often we are dissatisfied with the genes we were given and how our lives have played into or against those genes.

    If you read the 3 vignettes is Genesis you might have recognized that something was missing in the second one. In the first story, humankind (Adam and Eve) is made in the image of God. In the third story, Seth is in the image of Adam. In the second story, there is no mention of image. Once you see it, you can’t unsee it. Cain and Able were not stated as being the image of Adam or Eve. They were in the image of God as all humankind was, but not their biological parents. Were we the parents, would we not have questions if “our” children were not in our image (barring adoption, of course)? Is there some deep theological meaning here? Probably not. Yet, it is something that should cause us to question what exactly is occurring here. We will probably never know.

    Image still remains important, as image does have an important place in all of the Scriptures. There were all the mentions of images of gods and creatures for worship, and how bad this was, and how it contributed to the Israelites walking away from God.

    Paul takes image a new direction. Here he uses a mirror as the medium for us to see the glory of God inside each of us. Think of that! We can see the image of God inside of us! Yes, it is a figurative thing. At the same time, it should be a way of thinking about ourselves and seeing ourselves. We are often overly concerned about what we have done wrong, while not living in the freedom that we have in Christ. We ourselves try to put a barrier (the veil) between ourselves and seeing the image of God in us.

    James alludes to this in his words, talking about looking at ourselves then “forgetting” what we look like. It does appear that James is thinking more that people are deliberately forgetting what they look like. As we tie this into Paul’s words, when we do not operate in the faith that God is loving and merciful, we forget who we are in Christ, which goes right back to Paul’s example of putting a veil back on.

    The world doesn’t want us to think in the way Paul and James want us to think. The world wants us to forget who we are in Christ. The biggest issue, and the one we fall prey to, is that they try to tell us that we are not a child (or children) of God when we fail. This is Paul’s real message of grace to and for us. Not only are we the children of God, we are also becoming the children of God, and it is only by willingly and lovingly looking at the image of God in each of us (and each other) that we continually are transformed into the purified expression and image of God that is in us, and that God sees in us.

    1) Why do you think neither Cain nor Able were not noted as being in the image of a parent, while their brother was? There is no right or wrong answer that we know of, but it is a question to ponder.

    2) Why do you think people put a “veil” on? What do you think Paul is referring to in your life?

    3) Why is it important to remember that we are and are yet becoming children of God?

  • Evangelizing the Body

    Proverbs 15:1, Proverbs 25:15, Isaiah 40:10–14, Matthew 12:11–21 (read online ⧉)

    The mission statement of the Church of the Nazarene is, “to make Christ-like disciples in all nations.” In case you’ve forgotten, though you probably haven’t, one of the tasks of Christians is to make disciples. The mission statement of the Church of the Nazarene is really the call upon all Christians. For many years, the culture of the United States appeared to have a deep understanding of Christianity and had embraced it. The formulation of evangelism has been firmly rooted in that. Techniques such as the Romans Road and 4 Spiritual Laws were developed for that culture. If these techniques were so effective, the religious landscape of our country would be very different. It is not that they were not effective, it was just that the presentation of their effectiveness is questionable.

    The reality is that techniques that rely on a particular time, place, and culture will only be effective for a short time. The time that many were effective was relatively short. There are many, however, that still cling to these ways. Much of the reason is that they were simple and straight forward. On the front end, they also appeared effective in the short term as people “came to Christ.” Yet, over time a large proportion didn’t “stick.” This actually why evangelism in today’s world has far greater potential.

    In today’s world, the fact that we can no longer rely on techniques and “quick-strike” techniques is actually a good thing. It’s a hard thing. It’s a very hard thing. It’s still a good thing. In today’s culture, relationship is the single biggest “technique”. If we are honest with ourselves, we can look back even at the evangelism techniques and recognize that when it “stuck” a relationship was involved.

    Our two verses from Proverbs address speaking with others. Contrary to Proverb 15:1, the church (generally) has been characterized (with reason) as speaking with harsh words. In our worthwhile attempt to guide/direct people to live a God-honoring life, we instead scarred and hurt them with our words. Proverbs 25:15 shows us that gentleness will win for more people over, and if our goal is to win people over to Christ, then we should follow the wisdom of Proverbs. Here is the struggle point, however, with this wisdom; there is no guarantee and it will take time. In a quick-fix world like ours, the dedication of time becomes a stumbling block to Christians living out their mission.

    Gentleness and guiding are part of the image that Isaiah is trying to portray. Isaiah shows God’s heart for people. Who are we to not follow this guidance? Carrying lambs and guiding those nursing is not quick. It requires patience and love. This guidance and care is placed in the middle of verses talking about God’s glory and power. This tells us that power and glory go hand-in-hand with guidance and care. Of course, there is a human tendency towards condescension, of which we must all be cautious.

    This view of God is then applied to Jesus by Matthew (who was quoting Isaiah). It carries on the view of God above. There is the preceding story of a “sinful” healing on the Sabbath. Where was the gentleness and guidance in this? There was only condemnation and condescension. The key for our thoughts on gentleness and guidance are really in Matthew 12:20. A bruised reed means the plant is already injured and hurting. One can easily break a bruised reed, rather than bandage and work to heal it. A smoldering wick means that the fire was blown out or the oil extinguished. One can more easily fully extinguish a smoldering wick rather than reigniting the flame or filling the lamp with oil.

    1) Due to many issues (both past and ongoing), evangelism needs to occur in the church, as much as outside of the church. Who is someone struggling with their faith or beliefs? Who can you stand next to and lift up?

    2) Many of the people that we meet outside of the church have been hurt by it. This can be by words or spoken actions taken. It can also be by stories told of the church. How can you work to build a bridge to those that have been hurt by us?

    3) When being confronted with a challenge to your views, especially your world view, how do you respond?

  • The Aha Pilgrimage

    1 Kings 10:23–24, Isaiah 60:1–6, Micah 4:1–5, Matthew 2:1–12, Revelation 21:22–24 (read online ⧉)

    People approaching another country’s king with respect, almost as a pilgrimage, was not uncommon. We read the passages and often are lacking the context that kingdoms would often send delegations to a new leader, just to set a good basis for future relationships. They would travel long miles to do so. Sometimes it’s even questionable if it was “worth it”. Part of it was to gather information, but much of it really was to build relations. When you didn’t know who would be your next enemy, it was wise to plant positive seeds of the relationship as far as one could. The other part of this was also a showing of strength and wealth. If such-and-such a country could send this much and this person (usually a person of theoretical importance), then perhaps currying favor was smart.

    The Queen of Sheba visiting Solomon was a little outside the norm. According to the writer(s) of Kings, it seemed pretty natural, for the whole world wanted to talk to Solomon. While it was normal to send delegations, the author(s) of Kings seems to be emphasizing it, almost as if there was something far greater at work.

    The concept of people coming to Israel because of what God was doing was by no means new. And the writer(s) of Kings knew it. However, what was a “nice” thing, became an important piece of the prophetic narrative in regards to exile. Isaiah and Micah both indicate that the nations will come to Israel. It takes on a deeper role than just earthly kingdoms. The spiritual aspect was implicit in this vision. It was a calling of Israel to its role…a light to the world.

    When Jesus was born, there was no great fanfare in the larger world. Sure, some shepherds saw and heard some angels, but they were only shepherds. The so-called wise and powerful of Israel certainly didn’t care for some poor child born during the census, especially since the child’s importance was only witnessed by some (dirty, disgusting, untrustworthy, worthless) shepherds. And, really, what does it matter that some crazy prophet and prophetess announced Jesus, or any of the crazy story about some old priest (Zechariah, the father of John the Baptist). The so-called wise and powerful received, just like in days of old, dignitaries from foreign places. It echoed the “glory days” of Solomon. They probably celebrated their seeming rising importance.

    Yet, these dignitaries weren’t looking for this particular court of man. Instead, they were looking for the “court” of the new king. The witness these dignitaries followed was a star! They didn’t receive a notice of a new king by messenger, they looked to a star! This is another piece of the story. The nation from and for whom the Messiah would come didn’t even notice. In many respects, this was the first case of reverse evangelism, where the ones that missionaries used to send people to, now send people back to restore the faith.

    1) When it comes to the word “epiphany”, who had it? The Israelites, the Romans, the foreigners?

    2) Epiphany is supposedly proof that Jesus calls non-Israelites (i.e., non-Jews) to him. Do you think the story of the Magi shows that? Is so, how? If not, why not?

    3) If Christians are the Jews and powerful people in the story of Epiphany, who are the Magi? What might these Magi have to show us what it means to be followers of Jesus?

  • Seen In Heaven

    Job 19:23–27, 2 Corinthians 12:1–6, Revelation 4:1–11 (read online)

    John Wesley and George Whitfield were once total brothers in the faith and theology. Eventually, however, there were divisions, and the amicably went their separate ways on positive terms. Yet, people still assumed that there was something more serious.

    “One day, after Whitefield’s decease, John Wesley was timidly approached by one of the godly band of Christian sisters who had been brought under his influences and who loved both Whitefield and himself:

    “‘ Dear Mr. Wesley, may I ask you a question?’
    “‘ Yes, of course, madam, by all means

    “‘ But, dear Mr. Wesley, I am very much afraid what the answer will be.’

    “‘ Well, madam, let me hear your question, and then you will know my reply.’

    “At last, after not a little hesitation, the inquirer tremblingly asked, ‘ Dear Mr. Wesley, do you expect to see dear Mr. Whitefield in heaven?’

    “A lengthy pause followed, after which John Wesley replied with great seriousness, ‘No, madam.’ “His inquirer at once exclaimed, ‘Ah, I was afraid you would say so.’

    “To which John Wesley added, with intense earnestness, ‘ Do not misunderstand me, madam; George Whitefield was so bright a star in the firmament of God’s glory, and will stand so near the throne, that one like me, who am less than the least, will never catch a glimpse of him.’”

    What will Heaven be like? There have been many books written and dreams shared. The corporeal reality is that dreams and visions are still a human attempt to understand the divine reality. How can we embodied and finite (corporeal) creatures attempt to understand the infinite and divine. Old cartoons had the dead with wings, halos, and harps. Those that are musically inclined may indeed be playing harps in eternity, but if you know any drummers, you could see that as unlikely. Those that love to speak, preach, and teach will probably be out of a job. Maybe. Perhaps they will be the ones declaring, “Holy, holy, holy.”

    Then there is the question of, “Will I see [someone] in Heaven?” Often we asked this question if we don’t know the salvation status of a person. Sometimes we wonder about ourselves. Take John Wesley. While he and Whitefield parted, he had such esteem for Whitefield (and so little for himself) that he believed that Whitefield would be so much closer to the throne of Heaven that Wesley would not see him due to the brightness of God’s glory. That person we are concerned for may indeed be in Heaven, but we may not know.

    1) For those reading this in a small group setting, let us agree that the answer to the following is spoken and shared in a safe space. What do you think Heaven will be like?

    2) Why do we concern ourselves for what comes after this life? How do you respond to those who don’t “known” what will be in the afterlife? How do you respond to those who believe there is nothing after this life?

  • Church of Destruction

    Galatians 2:17–21, Ephesians 2:1–10

    There has been a lot of talk in some circles about the increasing percentage of the U.S. population that calls themselves, “nones.” This is used to define categorize people as those having no definitive religious identity. This “none” categorization is awful. It covers a huge range of people.

    The panic, in some circles, is that as the percentage of “nones” increases, the number of self-identified “Christians” decreases. What makes the “none” categorization and the conclusion that follows awful is that there is zero nuance. There are people who are Jesus followers (and are saved) that do not identify as Christian. Not that they deny Jesus, but they deny American Christianity. That is an important concept. There is also plenty of Americans who identify as Christian…because they are Americans.

    Among the nones are another group, “spiritual, but not religious.” There is some similarity to the “non-Christian” Jesus followers. However, by being more general in regards to “spiritual”, there is less defining, and that is part of the problem.

    The Common English Bible has an interesting translation of Ephesians 2:2…”You used to live like people of this world. You followed the rule of a destructive spiritual power. This is the spirit of disobedience to God’s will that is now at work in persons whose lives are characterized by disobedience.” (Ephesians 2:2, CEB)

    The interesting characterization is that of following a destructive spirit. Before we start pointing at the world (which definitely has its share of issues), we need to start recognizing the destructive spirit(s) in our churches. There are so many lines that people are drawing within our churches that are separating us. Think of politics. In the current atmosphere, even the most die-hard political person takes a deep breath when someone else (especially of unknown persuasion) mentions politics, and that’s just Democrat and Republican. What happens when we actually start talking about the issues? And, this is in our churches! Then we have cultural issues, too, and many of those are more deeply and tragically ingrained than politics.

    1. What issues/concerns keep you from connecting with others in the church? Why?
    2. The CEB’s “destructive spirit” sets a different tone than the often implied evil or demonic spirit. Why is that an important perspective shift? How does that open the discussion? What is the danger in only calling it a destructive spirit?
    3. Any “spirit” that does not bring glory to God and build up Christ’s bride can be dangerous. Can thing of some “church” spirit that might fall into that realm?

  • Closing the Gap

    Exodus 32:1–14, Numbers 14:11–24, Ezekiel 22:30-31, Matthew 18:18–20

    Standing in the gap has long been a phrase used for intercessory prayer, and it is fitting. Sometimes, however, standing in the gap doesn’t always mean what we think it means.

    Twice Moses stands “in the gap” apparently between God and the Israelites. The Israelites have betrayed their agreements with God, even so quickly after their miracle-filled escape from Egypt. What possessed Moses to stand between God and the Israelites? Was it truly concern for God’s glory? Scripture only really provides that interpretation. In fact, it happens twice. Moses stands between God and the Israelites.

    It’s Moses! Of course, Moses can do that! There is the time Abraham sort-of steps in between God and the city of Sodom, but it wasn’t the same.

    Yet, in Ezekiel, we see that perhaps it isn’t an Abraham or Moses task to stand in the gap. It’s anyone’s task (or even everyone’s). Re-read those 2 verses in Ezekiel. It seems as if God is disappointed that no one is standing between God and consequences. God was looking for a person to stand up and defend the sinners, lost, and unrighteous! Sound familiar? There is an inference that there was such a lack of believers and followers that they couldn’t, wouldn’t, or felt they shouldn’t stand in the gap.

    Where does that leave us? Let’s look at Jesus’ words. They have long been used by the Roman Catholic church for certain practices of theirs. Abuses of it helped to trigger the Reformation. However, in so doing, these words are avoided by Protestant circles. Regardless of our personal feelings, these words of Jesus remind us that we are called to stand in the gap for others.

    While we are especially to stand in the gap for those in the extended family of believers, we are also called to do the same for those currently outside of the family of believers.

    1) What do you think of the “whatever” that is in Jesus’ words?

    2) For whom in the family of believers are you standing in the gap? For whom that are outside of the family are you standing in the gap?

    3) Looking at (Abraham,) Moses, Ezekiel, and Jesus, what does it mean to be standing in the gap?

  • Through God’s Mercy

    2 Corinthians 4:1–6

    Ministry. Mercy. Determination. Cleansing. Sharing. Shining.

    Ministry: each and every one of us is a minister of the Gospel of Reconciliation. Every one of us. Pastor and preachers they have their roles. That does not excuse anyone from being a minister of the Gospel.

    How are you being a minister of the Gospel? (And you are being one. Even a bad one is still one)

    Mercy: God showed us immeasurable mercy through Jesus Christ. We are called to share that mercy with others. We are called to be merciful to others. Mercy can be shown in many ways.

    How are you showing and giving mercy, especially God’s mercy, to others?

    Determination: the Christian life is not a destination. It is a journey. It often takes far more determination (not giving up) to walk the way, than it takes to do something else.

    How is your determination?

    Cleansing: emptying our spiritual closets is scary and healthy. Secrets and sins strengthen in darkness. Open the doors and let the light in. Confession and open discussion with one another keeps the doors open, and the light shining in.

    How is the house cleaning going? Do you have help?

    Sharing: if we truly believe the Gospel, we will share it. This is not the “beat them over the head” sharing, it is the heart that is “strangely warmed” that people are drawn to so that they get to share in the warmth.

    Are you sharing the warmth of Christ?

    Shining: the world is full of shiny stuff. The world is full of pretty lights. We can become too concerned with the holy light being drowned out by the worldly light. We are called to shine. We are like the stars made by the Creator. Always shining. Sometimes their shine is hidden by the sun, the glory of God. Sometimes it’s hidden by the lights of the city (the world). Regardless, the shining doesn’t stop.

    Are you shining?

  • Paths To Choose

    1 Samuel 5:1–6:12, Jeremiah 42:1–43:7

    Asking God what to do can be a “dangerous” prayer. It may lead to something that puts you outside of your comfort zone. It can also be the most fulfilling thing you ever do.

    Fulfilling God’s plans sometimes means that you don’t know you’re doing it. Let’s take the story of the Ark in the land of the Philistines. The precursor to this story is that the Israelites acted more like the Ark was a lucky rabbit’s foot, rather than a very holy symbol (and place of interaction) with God. The Ark, and by extension relationship with God, was not taken seriously. So, the Israelites didn’t keep it.

    The Philistines took it as a war trophy, displaying it before the idol of their god (Dagon). It went downhill from there. The consequence of their behavior was unpleasant. The war trophy became a symbol of a contagion to be avoided. The Philistines no longer wanted the war trophy. The priests of Dagon and the diviners (i.e., established non-friends of God) came up with a guilt offering and a test.

    The cows took the Ark back to the Israelites. After all of that, God’s plan and God’s glory was revealed. Yet, the Philistines, with all of that, went back to their old ways. How often are we just like them?

    The leaders seeking to escape the coming conquest asked for guidance and provided assurance that they would follow it. They heard it and got angry. They asked for guidance and did what was contrary to it. To add insult to injury, one infers that Jeremiah didn’t exactly go happily with them to Egypt. He went in obedience. What a mess.

    The story of the Philistines and the exiles has a similarity…God’s plan and holiness was right in front of them…they chose their own path.

    1) Have you ever asked God for guidance/plan? What happened?

    2) While it’s easy to judge the Philistines and the Israelites for their decisions, what reasons can you think of for their decisions? Have you used similar though processes for your own decisions?

  • 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 fire/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 human to not understand God’s amazing grace. 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 living 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 planning) to change things up. The Holy Spirit 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 written. 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 praise and glory to God? That’s the implication. Yet people wonder 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?

  • Seeking Reliably

    Psalm 24, Isaiah 55:1–13, Romans 11:33–36

    Many folks are obsessed with picking apart the Scriptures to find any issues or incongruities. Some do this out honest inquiry, some do it in an attempt to discredit the Scriptures. The reality is that we have to look at the Scriptures as the writers intended (which can be difficult) and literary type. Often people view the Scriptures as something they are not.

    This is an important concept to understand, especially in light of the last couple of days discussing the Holy Spirit and Jesus. The Scriptures are the starting point to understand God and our relationship with God.

    Psalm 24 is a victorious Psalm. Yet, God is no mere victorious general entering the city of Jerusalem. God is so much more. Tucked in the Psalm is “Such is the generation of those who inquire of him, who seek the face of the God of Jacob.” This seeking is the next step. We are called to seek God and we start with the Scriptures. As we seek God and read the Scriptures, only then can begin to grasp just what it means to know the “King of Glory.”

    Isaiah’s is the call of God to each and every one to seek Him. In the midst of trials, exile, and destruction, God is still calling people to turn to Him. Will they all escape the judgement? No. That isn’t the point, and never was. The purpose of seeking God—to have our hearts turned to Him—is not to escape the pain, misery, and fallenness of this world, it is to place it all into the redeeming power of God.

    Redemption and reconciliation are very much a part of Paul’s message. When Paul speaks about the depth of the riches, it is not—again—to escape, but to put into perspective our experiences in the world. In comparison to God, what we think is small. In comparison to God, we are insignificant; from a human perspective, that is. God cares for us all. It is not that God diminishes our troubles or joys. It is that while what revolves around us is hugely important, there is still a larger picture.

    Knowing God means not just the Holy Spirit or Jesus or God the Father, but seeking God fully and doing our best to understand God. We have the tools and gifts: the Scriptures, the church (framily and tradition), our minds, our experience.

    1) What is one area of the 4 (Scriptures, church, mind, experience) that you rely or focus most on? Why? How might that be disadvantageous?

    2) What is the one area you are the weakest in? Why? How could you strengthen that area?

    3) As inheritors of the Protestant tradition, we often hold the Scriptures extraordinarily high to the detriment of the other 3. Yes, holding the Scriptures highly is a good thing. However, balance is required, so why is that a bad thing?