Tag: others

Speed Check

Isaiah 56:1–8; Ezekiel 2:1–10

When you’re driving, do you continue to check your speed? What do you do when you check a speed limit sign?

A speed limit sign cannot make you stop speeding. A speed limit sign cannot make you speed up. A speed limit sign can only tell what the authorities have set as the maximum speed for the area.

The law enforcement agency in charge of that area may have some grace about being a little over. If a lot of people are going over, they might let it go. If a person is weaving in and out of traffic and going over the speed limit, they may likely end up with a citation.

While the Scriptures are the word of God, they are also similar to speed limit signs. There is guidance and wisdom in the Scriptures. There are many warnings. People can (and do) choose to do their own thing.

God is not looking for rote obedience, obedience for obedience’s sake, or obedience for a reward. God desires obedience out of love.

Take the eunuchs. In Deuteronomy 23:1, eunuchs were banned from joining the assembly of God. That doesn’t mean that they could not (or did) not worship God, but that they could not participate in any Temple aspect, including the sacrificial offerings.

At the time, this was likely a response to the cultures (such as Egypt) that had eunuchs as ministers and in charge of harems. This would further separate the Israelites from other peoples.

By the time of Isaiah, things hadn’t really changed in the surrounding cultures. Also, people would often seek power and influence or were sent (e.g., political hostages) to foreign powers and were made eunuchs. Isaiah overthrows the concept of Deuteronomy, insofar as relationship with God is primary.

In Jewish tradition, Isaiah is sometimes elevated over Moses and Isaiah (according to Jewish tradition) reduced the 10 Commandments to 2, justice and mercy. A faithful eunuch who pursued justice and mercy would give true life to others. The ability to produce children was outweighed by a faithful heart.

The eunuchs, then, were those who saw the speed limit signs and obeyed, rather than those that Ezekiel (and Isaiah) spoke of/to that disregarded the ways of God.

This is, in some small way, a foreshadow of the Gentiles. The Gentiles could not add to the tribe of Israel (for they weren’t of the blood). However, they could add to the Kingdom of God by living for God.

※Prayer※

Holy Spirit, guide us into all Truth. Especially guide and guard us in regard to justice and mercy. Amen.

※Questions※

1) Take any issue (not a person or political party) right now. What would be just and merciful in that situation? If there is more than one side to that issue, what would be just and merciful all sides?

2) Taking that same issue, trying (and it’s hard) to look at it from God’s perspective, what might God’s idea of justice and mercy be? Which “side” of the above does that match? Which “side” are you on?

3) Why is the concept of giving Godly/spiritual life—rather than biological life—rated so important?

2020-08-15
Grudge Walker

Genesis 33:1–9; Numbers 20:14–21; Psalm 137; Lamentations 5:1–22

How much of your extended family do you know? Second cousins, third cousins, and so on. Imagine knowing the descendants of your ancestors (approximately 20 generations gap).

The brothers Jacob and Esau seemed to have been reconciled (though it was a strange one). They certainly didn’t go after each other after this. Yet, something carried over.

The Israelites came out of Egypt after around 500 years after this reconciliation. So, what happens after that? Esau’s descendants want nothing to do with Jacob’s descendants. In fact, they seem to want to make life difficult for their relatives.

As the history of the Israelites continues, the animosity also continues. The Edomites were joyful and mocking at the demise and exile of the Jews. The fall of Jerusalem was a celebration.

It apparently made such an impression that we read in Lamentations about the mocking. The descendants of Esau will soon switch places with the Jews as the disgraced ones.

It can be amazing what a family can do to each other. A place that is supposed to be built on love that destroys spirits and hearts. It seems that on the surface Esau and Jacob were reconciled, but that the discord was passed down to future generations.

When we look at the world around us, we ought to be asking, what kind of relations are we passing down? In the US, we often look at tribal conflicts that are generations old. We even mock (mostly) the historic rivalry between the Hatfields and the McCoy.

We don’t define ourselves that way and certainly not violently. Is that changing? Black- and Blue-Lives Matters, Antifa, Neo-Nazis are all creating their own brand of chaos, and there are a number of others. In fact, at this point, there are so many that it’s almost impossible to keep track of except by the experts.

It wasn’t that long ago that most people would snicker at someone’s assertion that the US was headed toward a new violent internal conflict. Yet, now both people on the left and the right are openly brandishing weapons (as provocation), and the more peaceful pundits of the left and right are starting to show concern.

And, while this is starting to sound like something on constant repeat, the church is experiencing this as well. Fellowship is being broken. The body of Christ is being broken.

The first call of the church is to heal itself, and there is a lot of work there. It is family after all. Once the church begins the real healing journey, then—and only then—will the church be able to help heal the world.

※Prayer※

Father God, Father of our church family, guide us to be your loving family. Amen.

※Questions※

1) Have you ever experienced a family grudge that strained family occasions? Was it a significant issue, or was it something small that was made big?

2) Why do you think family squabbles are often the worst and longest lasting?

2020-08-14
I Hate You

Luke 14:25–35; 1 John 3:14–18

So, who do YOU hate? Your mom, dad, husband, wife, significant other, son, daughter, brother, sister, cousin, aunt, uncle…Really, who do you hate?

Trump, Clinton, Bin Laden, and many others have been (or are) hated. It could be because of politics. It could be because they murdered people. It might be something that you think they may have done.

This passage in Luke is a hard passage for many. Except in cases of abuse or other mistreatment, hating one’s family is out of the question. A religion that has long considered itself (especially in the West) a “family-centered” religion will struggle that which it says it is based upon. “Family values”, a decades-old purportedly Christian value, are questionable if we are to hate our family.

Then John, a disciple of writes that we are to love our brothers and sisters, and that anyone who hates their brother or system is a murderer (even if said brother or sister still lives), and because of that they don’t have eternal life. Confused, yet?

So, how does this work, exactly? Well, we’re back to the age-old problem of English versus Greek. Just like there are more words for love in Greek than in English, there’s the same problem with hate. Hate isn’t quite hate, sort of.

When Jesus talks about hate, it refers more to loyalty that like, dislike, love, or hate. Jesus sought to shock people into an understanding that they may have to choose where their loyalty lay. Was their loyalty with family, or was their loyalty with Jesus?

Hate may seem overly dramatic, however, in the cultural context, hate was the understanding. Only a hateful child, parent, spouse, and so forth would choose Jesus over family. In that time, the time shortly thereafter, and it appears now, family loyalty is against Jesus.

Which brings us to John’s words. His hate is more along the lines of what we think of when we hear the word hate. The kind of hate that blindly rages and cares more about hurting another than blessing the enemy. This is the context of John’s hate.

We are called to pray for the blessings of our adversaries. Even more so are we to seek the benefit of our brothers and sisters in Christ. John’s primary concern is not the family ties of blood and culture that Jesus brought to light. John’s concern was what we at Generations call framily (friends who are like family).

This framily is found within the body of Christ. Because of its place within the body of Christ, it should not have divided loyalties. Of course, when it comes to human frailty, we all know that isn’t the case.

As we work through our hopes and fears of COVID and elections, we will often be tempted to hate our brothers and sisters in Christ. We must strive against that, for a house divided against itself will not stand, and then what would we say to Jesus?

※Prayer※

Jesus, you prayed to the Father that we would be one. Help us to be united in you, while we yet still remain individuals with different thoughts and experiences. Amen.

※Questions※

1) Is there someone in the body of Christ with whom you are angry? Pray for them. Ask for the peace of the Holy Spirit to fall upon and fill both them and you.

2) How can you work to be one with your brothers and sisters in Christ while you have differing opinions?

3) How does the concept of Jesus before family still cause you and others trials?

2020-08-13
Heart of Money; Heart of Mercy

2 Corinthians 8:1–15; 1 Timothy 6:17–19

Generosity is a good thing. A generous heart is a good thing.

Paul encouraged generosity among the churches. The churches would care for one another as they were going through trials (famines, war, etc.). The graciousness of one church gave life to another church.

The churches did not do this to receive; they did it out of generous hearts.

The US churches have been known around the world for their generosity. The US churches were so effective, that they deeply affected US culture to also be generous.

Except, that seems to be waning. Both the US church and the US population is becoming less generous. A lot of that is likely due to fear. However, much of that seems to also be an expectation of reciprocity. In other words, “what do we get out of it?”

The other part of the waning aspect may actually be the most concerning. This is the “washing of hands” part. I’ve given my money to the cause (church, politics, NGO, etc.). I have done my duty, and I can go on living.

We can be generous with money, but not with our hearts. We can be generous with our hearts, but not our money. However, being generous in one area and not in the other, really means that we are generous at all. It is an all or nothing situation.

It sounds harsh. It is. It sounds impossible. It just might be. Or, at least impossible without God.

How generosity actually takes place is not a fixed recipe. The people of Macedonia were generous to the best of their capability. The churches of Corinth may have had a greater capacity to be financially generous.

The people of Macedonia were not absolved of financial generosity. It was to the best of their means and through generous hearts. They prayed. Pray generously!

The people of Corinth may have been capable of giving far more than the people of Macedonia. That didn’t absolve them from praying. It is both/and.

The church, as a whole, is struggling financially. The patterns of the past are broken. Truly, the church is in (or should be in) a hugely transformative process.

While you may be giving as you have, just because a building (even the church building) is closed, doesn’t absolve you of the mission of loving people generously.

What loving a person does to live generously at this time is a little strange. It could be going “old” school and calling people. It could be texting them. It could be emailing them. It could even be sending a letter.

Giving financially is part of the Christian life, and so is living generously in others’ lives. The rhythm of life may mean different forms of generosity at different times. However, a single form of generosity is not living life generously, it is living life monotonously.

※Prayer※

Holy Spirit, give us hearts that beat with your generosity. May we live generously through your power. Amen.

※Questions※

1) How do you give generously? How do you live generously?

2) Why do you think both financial and life generosity are important?

3) Which area do you need to live or give more generously? Why do you say that?

2020-08-09
Clothed in Rags

Psalm 94; Luke 6:27–36; 1 Corinthians 4:9–13

Bless your enemies. Except “bless” means something more than just be nice or even help them. “Bless” means to ask for God’s divine favor to come on them.

We all want blessings, but we are being called to ask for God’s blessings for those who make our lives difficult, miserable, or (in some extreme cases) seek to kill us. This is a high bar of expectation. It’s a hard high bar of expectation.

In many respects, this may be the hardest teaching of Jesus. To assuage our own feelings of anger, betrayal, and trespass, we want vengeance! We want victory! We want justice!

“For [the Most High] is gracious to the ungrateful and evil.” (Luke 5:35)

“That is foolish,” proclaims the world. The world is right, from the world’s perspective. From God’s perspective, however, foolish is following the world.

Paul declared himself a disgraced spectacle that the world spat upon. Yet, Paul was determined to carry on. He chose a path to bless others and to be gracious to others.

This world could use a lot more of this, don’t you think?

However, the problem is that we want others to do it first. This isn’t the path that Jesus set out.

The world has taught us that a win-win scenario is false. Or to put it another way, that life is a zero-sum game. The world is correct. It is their math that this the problem.

The world’s math does not include God. The world’s math does not include Jesus (unless he can be used to make money). The world’s math is incapable of including the Holy Spirit.

So, why, as believers…as children of God…do we assume the world’s math is correct?

Yet, we do. We say #itrustGod and live as if the world’s math is correct.

What has also become increasingly clear is that the church has long been dressed-up in the world. Now the world is handing us filthy rags to wear, and we are offended. We took the nice clothes from the world already, if the world is done with us, why would they want to give us nice things?

So, what are we to do with the rags of the world? Realize they are the rags of a world that is passing away. We still have our “clothing of white”. Even in its “not yet” state (i.e., we don’t have it yet), it is still better than the finest clothes of the world.

※Prayer※

Father God, help us to look at the world as you do…a place that is passing away. Help us recall where we are called to live eternally and to look at the world through your eternal eyes. Amen.

※Questions※

1) What is something that you need to surrender to the world?

2) What is something that you need to surrender to God?

3) How are these two things the opposite side of the same coin?

2020-08-08
Calling One; Calling All

Luke 3:7–16; 2 Peter 1:3–15

What is calling? For pastors, their calling is…being a pastor. Even how “being a pastor” changes depending on character, passions, and context.

However, due to the influence of the Roman Catholic church (statement not fault-finding), most Protestant traditions (there are some exceptions) use the word “calling” for only one “calling”…being a pastor.

There was some famous person who once wrote that a butcher lovingly caring for his customers (including not swindling them and giving them quality) was a greater giver of grace and love than a pastor (supposedly, this was Martin Luther, but no quote could be found).

A butcher as a greater herald of grace than a pastor? Yes. Now, in earlier ages, apprenticeship to one’s father or to another usually meant that one’s career was set for life. Farms and herds were passed down generation to generation. For a time, businesses were the same.

In that context, calling was to something “greater” than one’s apprenticeship and it was usually to the church. However, in our context, that is no longer the case. One’s career isn’t limited. While it is still uncommon, people do regularly change trades or careers. Thus, re-examining “calling” has become essential.

The soldiers and tax collectors that John spoke to were likely in the habit of extorting extra money due to their power. John told them to be satisfied with their set (i.e., official) wages. In such a place, a soldier or tax collector doing such would be a powerful witness.

When Peter talks about calling, he is more referring to the call to follow Christ, yet the concept of “calling” still fits. Calling indeed refers to following Jesus and in Jesus’ steps. Yet, at the same time, each of us has our own path to walk.

Where you are is where you are called. How that works for you and anyone is between you (or them) and God. What isn’t a question is that you are called to bear witness to the life, death, and resurrection of Jesus Christ, and the reconciliation between humanity and God through that.

Sometimes it will be speaking into their pain. Sometimes it will be not doing something others do. Sometimes it will be encouragement. Sometimes (though less often and with great care) it will even be goading them.

You are called to bear witness. You are called to testify. You are called to lead others to Jesus. You are called to do this where and when you are right now.

※Prayer※

God, give us wisdom and discernment to see our calling and to faithfully fulfill it. Amen.

※Prayer※

1) Where are called right now? Is that different than it was a year ago?

2) How do you know you are called right now to where you are? What does that mean in regards to how you live your life?

3) Why is it critical that all Christians understand their calling? Why is it critical to understand where “pastors” and “spiritual leaders” are not called in your life?

2020-08-05
Using Ways

Luke 16:1–9

This is one of those interesting parables.

I knew a small business owner who taught a Sunday School lesson on this passage. He was quite honest that he hated it. As a small business owner, he could not understand the apparent praise for a person who reduced what was owed.

This is understandable. He viewed this as stealing by the manager and by those who owed the rich man. In most respects, he (the small business owner) was right.

The rich man is more the vehicle of the story. The first thing to recognize is that the rich man received an accusation. That’s it. In Jewish law, it took 2 or 3 witnesses to convict.

Jesus tells the story in such a way that we understand that there is truth to the accusation. Of course, the manager freaking out pretty much made it clear that there was a lot of truth in that accusation.

There are two really important things to learn from this particular parable.

The first is Jesus’ admonition to use the ways of the world wisely to gather friends. This does not mean that Jesus is suggesting theft or unGodly methods. Jesus is suggesting using the world’s ways (i.e., books, TV, radio, the internet) to make friends and to influence others.

This is good advice. In fact, without being open to the world’s ways, we often have no common ground with which to open conversations that lead to God. The world’s ways include business, politics, education, and pretty much everything. Yes, let’s use it all to bring people to God!

The second piece is often overlooked. I have certainly overlooked it.

The rich man and even the manager are successful in the world. We often focus on that, which shows our own hearts.

The people for whom the manager reduced the debt were the poor. We have to remember that our concept of middle-class is historically a pretty recent one. Most of these people owed debts that they may never be able to pay.

They would be, effectively, owned.

Why is this important? Well, the underlying implication is that the poor will have the eternal dwellings (i.e., heaven), and the only way the rich man or (specifically) the manager will have a place in eternity is through those that he gave mercy.

The concept of “class warfare” predates Karl Marx by centuries. While this passage and conclusion would seem to reinforce such a concept, at the same time, all things are possible with God, especially with a contrite heart.

※Prayer※

Heavenly Father, may we—your children—be always looking for ways to use the world’s ways to expand your family, kingdom, and glory. Amen.

※Questions※

1) What do you think of the rich man and his response to the manager’s initiative?

2) What ways of the world can you think of that you can use to bring people to God?

2020-08-04
Summary Path

Malachi 4:5–6; Matthew 17:10–13; John 1:19–28

Jesus said that John was Elijah. John said he wasn’t Elijah. Who was right?

The question is, who is Elijah? The other question is, who’s asking?

First of all, let’s talk about Malachi’s words. Malachi prophesied that Elijah would come back to Judah heralding a massive change. Malachi spoke to the Jews post-exile.

Despite the restoration of the temple, the people were overcome with despair and ennui. God didn’t meet their expectation of restoring everything to the way they perceived it having been before (even if its perfection was figurative). They were walking on the downward slope away from God, again.

Malachi didn’t let them off the hook. God was coming, in God’s timing. People would come to God, or they wouldn’t, but something momentous would happen. The Day of the Lord was often synonymous with the end of the world. It was also used to indicate a God-driven cataclysmic change.

Malachi’s words had transformed as the precursor to the Messiah. Elijah would come before the Messiah. This not a literal thing, as reincarnation was not part of Jewish thought. This “Elijah” would be “in the spirit of Elijah” meaning a prophet of God, but with a particular focus on restoring the relationship between the people and God.

So, why did John deny being Elijah? Probably because he didn’t see himself that way. The problem with being compared to a legendary figure is that you know you’re not the legendary figure. There was a lot of weight and expectation, and John probably didn’t want to bear that burden.

Also, as there was so much build-up regarding the Messiah, there was likely just as much build-up around Elijah, and much of it was probably wrong. Why would John want to be a part of that?

There is also the last part of it, which is who Elijah was really couldn’t be evaluated until the Messiah completed the return. John was dead before the fulfillment, and without himself seeing the fulfillment, he certainly would have questioned being “Elijah”.

Jesus, on the other hand, knew what was coming, and knew what had gone before. He had the perspective to be able to call John “Elijah”. In the spirit of Elijah, the Messiah (Jesus) did indeed reset the Day of the Lord. It was only through the life, death, and resurrection of Jesus that John could fully be called “Elijah.”

Often, our own perspective of our lives is twisted and/or minimized, for we (like John) cannot really see what came before and what will come after. We do not know the hearts we’ve changed, the paths we’ve diverted. Only at the end will God let us see it all from an eternal perspective.

That we are faithful to God. That we pursue God. That we follow God. That we try to help others follow God. This is what God will let us see at the end. For now, we can only put one step in front of the other.

※Prayer※

Father God, help us to accept that we cannot see the eternal effect of our lives. Lord Jesus, help us to follow you that the eternal effect brings you glory. Holy Spirit, guard and strengthen our hearts for those times when we are discouraged because we don’t see that we’ve made a difference. Amen.

※Questions※

1) There are 2 kinds of eulogies. One that is written by the deceased for reading at the funeral, and the ones that are written in the hearts of others. Which one matters most? In what ways does the eulogy matter for both?

2) What concepts and feelings come to mind when you hear the phrase, “The Day of the Lord”? Why might that be?

2020-08-03
Drink or Eat

Judges 6:25–32; Hebrews 5:11–6:3

Supposedly, the Israelites were the People of God. Their lives after their entrance into the Promised Land was certainly not a testimony to that. The worthless gods and idols of the land became the focus of their lives. God became a second thought, if that.

Weak Gideon (his own thoughts of himself) was being asked to stand up to his father (leader of a weak family), which would then stand up to the tribe around them. That sounds encouraging.

While we might knock Gideon for doing it at night, it does make sense. Gideon was first approached as he hid in the wine vat squashing grapes. Fear was ingrained in Gideon.

In the end, Gideon did what God required.

As we learn, however, Gideon did not have to fear his father. Even though Gideon had sacrificed two bulls (not a small loss) without permission, and incurred the wrath of the tribe, Gideon’s father stood firm. Despite the fact that Joash (Gideon’s father) had an altar to Baal and an Asherah pole, Joash still asked, “who defends Baal?” This implies that Joash may have been outwardly compliant to the culture, but was, in fact, loyal to God. This would explain why Gideon was chosen.

For whatever reason, the people of Israel became lazy in their faith and followed the easy path of the people that remained. They followed the idols. Despite the forging of the Israelites in the desert, and even their forging in war to take the promised land, the heart of their culture had not yet turned to God.

The author of the Hebrews is facing a similar situation with the recipients of that letter. The lazy way of the “rules of the ancestors” rather than the harder Way of Christ was still not being overturned.

The author of Hebrews was, in some ways, mocking the recipients by calling them unweaned children. They weren’t even receiving pre-chewed meat from their “parent”. Of course, the author of Hebrews implied that this was an active choice of will. They chose to set aside the good “meat” of Christ for the milk of the Law.

This was a cultural momentum that needed to be overturned.

Whether it was the stories in Judges, to the reforming of the Law into the way of grace and mercy, to today as people are not even interested in God, it all revolves around the same issue/concern: self over the revealed ways of God.

While we are often quick to point the finger at the culture around us, it must not be denied that “Christian” culture is actually very similar to the culture. In fact, it can be reasonably argued that the culture we see around us is a result of the Christian culture of years past.

As we experience the disruption of COVID, perhaps we can see where the cultural Christianity, of which we are a part, can and must be changed to change we Christians and to bring people into the Kingdom of God.

※Prayer※

Jesus, help us to walk your path and not our own. Holy Spirit, nudge, and convict us to put our feet where Jesus walks. Father God, thank you for your mercy and grace as we all too often think of ourselves first, others second, and you third. Amen.

※Questions※

1) What similar scenarios might be happening around the world right now for Christians that are similar to Joash?

2) What does Joash’s example teach us about what we see about others?

3) What milk are you seeking rather than meat? What might the meat of today be?

2020-08-02
…Who’s There?

Matthew 7:7–12; Luke 13:22–30; Revelation 3:14–22

“Knock, Knock” jokes rank up there with “dad” jokes. Most of the time they are a play on words, and almost all the time they’re only cute (or funny) when a kid says them.

These passages with knocking in them are probably quite familiar to you. If not, hang around Christian circles, and they will show up.

The first passage is probably number two on the knocking list. It is filled with a great promise. However, some have misunderstood the promise, and that has caused a lot of pain.

When taken out of context, the passage sounds like God is some cosmic vending machine. You just put your prayer in and out comes whatever it is you want. Within those same circles, there is an added, God just wants you to be happy.

In context, though, the passage is about entering the Kingdom of God. It’s not about wealth or health. It’s about where your citizen is while on Earth, and where you will be after your time here is gone.

The second knocking passage is similar to the first, however, it adds a rejection clause. The implication is people trying to force their way “past” the gates. The implication in this passage is that just because you’re at the right place (let’s say, church) and saw God, that doesn’t mean your heart has submitted to God.

As Jesus continues, he goes so far as to poke at the Jewish pride of being the descendants of Abraham, Isaac, and Jacob. Just because they were born in the right place of the right blood did not give them the right to enter the Kingdom of God.

The third of our knocking passages is probably the most famous of them all. It sounds so warm and fuzzy that Jesus is knocking on the door. However, when we have the warm fuzzy feelings, we should often double-check them.

The message isn’t Jesus come on in. The message is really a question, do you know Me? One generally does not open one’s doors strangers without some caution. One certainly doesn’t invite them in for dinner. The implication is that they don’t know or forgot Jesus!

Knocking is making one’s presence known to another. It can be a sound of warning. It can be a sound of greeting. What it is exactly depends on the relationship between those on the other sides of the door.

Knocking doesn’t stop at knocking. There is a choice that goes along with it: yelling, “go away”; opening the door grudgingly; opening the door gladly with a warm welcome; ignoring the knocker, and hope they go away; there are probably other responses, too.

Which door will Jesus walk through?

※Prayer※

Lord Jesus, there are many doors in this life. Help us to view them as opportunities to seek and see you, and to also bring others through those doors to you. Amen.

※Questions※

1) What feelings did/do each of today’s passages create in you? Why?

2) The first two passages are about the Kingdom of God. How does the third passage affect your understanding of the first two?

3) We all want to believe that we would warmly and gladly welcome Jesus if he knocks. How comfortable are you if he knocks right now? Now what?

2020-07-31