Devotion.al

Tag: presence

  • Overwhelming River

    Ezekiel 47:1–12, 2 Corinthians 3:17–4:1, Matthew 28:16–20

    This image of the River of spreading out into the world provides us something to reflect upon. The further the river gets from the of God, the wider and deeper it gets. Eventually, it takes the Dead Sea and makes it water, too. In the case of the Dead Sea, there is an echo of and resurrection…from death to life, and not just any life, a Godly life.

    The “four” walls of the church building should be so filled with the that it should be overflowing into the in which it sits. These walls are not meant to be containers, keeping the Holy Spirit captive or “preserved”, but enabling each of us to take this concentration of the Holy Spirit out into the world with us.

    If there is to be where the Holy Spirit is moving, why does it often feel as if we are trapped in church? If there is freedom, why do we seem unable (or unwilling) to be able to share it?

    The church (which has been said time and time again) is not the building (though we often act like it). The church is the people. The freedom of the Holy Spirit enables us to freely share the and the love of Christ. However, we continually put on the chains that weigh us down, whether fear or pride or something else. We certainly don’t act free.

    Therein lies the problem. We have been commissioned to take the Gospel to our families, our neighbors, our communities, our cities, our counties, our state, our , our continent, our world. It is not a commission we can decline, for God has already commissioned us. We are plan A–Z.

    1) Do you feel free in the Holy Spirit? What does that mean to you?

    2) What are your thoughts about the River of Life being deeper and wider away from the temple of God? What does that mean in regards to how you live?

    3) You have been commissioned. What is your response to that? How do you fulfill your commission? How do you see fulfilling their commission?

  • Lamb Expectations

    Numbers 27:15–17, John 10:1–16, Luke 10:1–12

    Shepherds have long held a presence in the story of Israel. were part of Abraham’s, Isaac’s, and Jacob’s, and the 12 patriarchs’ lives. Moses, too, was a . Therefore, it is not a surprise that he talks about the people of Israel needing a shepherd. And, after being “bitten” by them numerous times, he probably thought they acted like sheep. Moses even goes and uses shepherding language (go and come back) to describe his successor.

    Goes and comes back terminology is used by , too, as he calls himself the shepherd. Jesus goes further and says that his sheep will know his , and run from the voice of a stranger. What’s really interesting is that John then makes an aside and calls it a figure of . As John was writing much later, one can safely that John saw many “running” away from Jesus, who had once proclaimed to follow Jesus. Thus he saw Jesus’ words more figural because the sheep sure didn’t seem to be listening.

    When taking all the sheep and shepherding imagery , it becomes a little more obvious that when Jesus sends out the 72, his expectations are not high. He calls them lambs. This means that they are innocent. In many respects, lambs are innocent even of what it means to be a sheep. The innocent lamb being sent out has no protection in the herd, meaning that the threat of wolves is even more significant. This lamb has no protection (money, food, clothing, weapon).

    The other part of being called lambs, especially in the of the shepherd, is that they are his little lambs of his little flock. Someday, they grow up to be big sheep. As big sheep, they will lead, guide, and teach the new lambs what it means to be sheep, and who the shepherd is, who the shepherd isn’t, all while the shepherd isn’t present.

    1) Who are the lambs in the (don’t jump to just the easy !)?

    2) Who are the “big sheep” in the church (again, don’t jump to just the easy answers!)?

    3) How do you, we, the church teach who the shepherd is? Can you think of new ways? What about old ways no longer used?

  • Unpolishing the Church

    Haggai 2:1–9, Matthew 16:13–20

    There is a lot of hand-wringing about the demise of the church. To put things in , it is often better to read the Old Testament than the New. Yet people often skip all the prophets because it appears so dark and heart-wrenching. It is.

    God’s sadness, anger, , loss are all there in those pages. The hearts of the prophets are there, too. God and prophets yearning for the people to fully to God.

    As the church looks around and sees its influence diminishing, and churches closing, and people leaving the church, and then the , it would seem that all is lost. The shininess is all gone, now.

    The was once big and shiny. It had lots of beautiful things. It had lots of worshippers and visitors. It had lots of priests. It didn’t last long. The church, on the other hand, has had a long run of it. Perhaps, just perhaps, it’s time for us to dispense with the shiny.

    Haggai’s message was that a shiny temple didn’t mean that God wasn’t present. In fact, God’s has nothing to do with the shiny temple.

    ‘ disciples didn’t have a shiny place. While they were tolerated, they were allowed to at the temple, but eventually (over time) that became dangerous. They couldn’t gather at they synagogues, either. They could only gather in private homes. The gatherings were about Jesus, not the place, just as the Jewish gatherings should have been about God, not the place.

    1)When you think about the “state” of the “church”, what do you feel?

    2) When comment or make a declaration about the “bad” state of the church, how do you ?

    3) Do you think your responses are based more on you, or on God?

  • Sheltering Wings

    Exodus 37:1–9, Ruth 2:10–3:9, Psalm 61, Luke 13:34–35

    The wings of God are an interesting image, and it is well considering. While God may not have literal wings, wings being part of the comprehension of God cannot and should not be ignored.

    The Ark of the was a reminder of God’s among the people of Israel. The lid of the Ark of the Covenant was called the Seat. Think about that. Beneath the seat were the stones of the Commandments, a container of mana, and (later) a blossoming branch. Mercy was the capstone of it all. Surrounding the Mercy Seat were wings. Were they God’s wings? No, but as they were directed by God to be there, they were indeed a manifestation of God’s will.

    In the story of Ruth, wings come up twice in actually a short time, and both have the same concept surrounding their appearance. In the first, Boaz declares that Ruth has placed herself underneath the wings of God as a refuge. As the story progresses, she then places herself under the wings of Boaz for refuge.

    Wings and refuge often go hand-in-hand in the . We see it yet again in Psalm 61 (and it is also in other Psalms). God has wings of refuge.

    ‘ sad cry against and on behalf of Jerusalem (representing the past and present Israelites and Jews) shows a refusal to be underneath the wings of God, a refusal to be in the refuge of God. Jesus’ words of how a mother hen guards her chicks with her wings, how her wings are the chicks’ refuge from the world…they are nothing short of amazing.

    God wants to shelter us underneath his wings.

    1) Shelter and refuge are things we often seek in things, , and even people. How are you doing seeking shelter under God’s wings?

    2) What do you feel in your , knowing that God wants to gather YOU underneath his wings?

    3) Why would people NOT want to be under God’s refuge? How do you think that might affect how they view, feel, and interact with the world around them?

  • Faithfully Blind Together

    Leviticus 21:16–24, Matthew 20:29–34, 1 Corinthians 1:26–29

    Even today people struggle with blindness. Granted, today those who are blind have legal protections, braille, technology, and acceptance that wasn’t part of other cultures. In the New Testament era, the only “job” the blind could get was begging. Doesn’t sound very fulfilling or enjoyable.

    Our story in Matthew takes place on ‘ last journey to Jerusalem. Whether the large crowd was only because of Jesus or also because of the approaching Holy Days is somewhat up for discussion. Regardless, though, the blind men were probably looking to having a more successful attempt at begging, due to the emotional high that people would have had, and the affiliation of almsgiving with Holy Days.

    Instead, they hear Jesus is coming. They probably had already heard the stories of the miracles he performed. That Jesus would be near them would be exciting and would be -filled. They cried out, but the crowd tried to silence them. Some commentators take a symbolic view of this. The crowd is the world (and Satan) trying to drown out the coming of Jesus. The blind men, like Christians, have to the world to meet Jesus. It might be taking a few too many liberties, but the reality is these men overcame the crowd.

    In all likelihood, this was not normal behavior for them. They would generally be meek so as to not be bullied. Yet, they went for it. They took the risk. Opposed the crowd. They could now see.

    The weak. desires. The despised. Yet, Jesus heard their cries and healed them. notes that the world has a different form of evaluation and valuing people than the .

    1) What have your thoughts been (whether now or in the past) of people who were not fully as capable ( or mental) as you?

    2) People are quick to value people based upon their physical bodies. Why do you think that is?

    3) Why do you think Paul concludes with, “…so that no one may boast in his …”?

  • Goal of One

    Psalm 122, Isaiah 14:1–2, John 17:20–26, Acts 1:12–14

    Psalm 122 is a prayer for the flourishing of a . for Jerusalem is symbolic of loving God’s bride, as Jerusalem is often tied to being the bride of God. Loving God’s bride is to be a of God’s people.

    Part of Isaiah’s is that love of Jerusalem is a shared love of both the Israelite and gentile. And what about the slaves? Note how they (those would be slaves) are those who escort Israel home. Yet, it is more appropriate to think of them as servants, as in the Hebrew they labor for the Israelites. From our , one might even bring in Jesus’ words about serving one another.

    Which brings us to Jesus’ words in John regarding being one. As we look at Scripture, being one is regardless of origin (neither Jew nor Gentile). The “oneness” is what matters. All are servants (and disciples) in the of the Master (Jesus). Being one is hard work. Being one starts with love. Being one involves prayer, for, let’s be honest, we need prayer to love and submit to one another.

    After Jesus’ ascension, the disciples regularly gathered. They prayed and were of one accord. The Greek ὁμοθυμαδόν—homothumadon [hom·oth·oo·mad·on]—is a compound meaning rushing together. Some linguists put it as praying for the same thing, and take it as if people were “singing/playing” different notes in the same song. Either way, it resolves into people praying toward the same goal, but not necessarily the same way or at the same time.

    1) Why should prayer be toward the same goal? What should the goal(s) be?

    2) In the midst of our political, cultural, national, denominational differences, how can the be “one”? What can you do to “aim” to “oneness”?

    3) There is “the other” and there is “one”. How can we be the bridge between these two perspectives?

  • Embarrassing

    Exodus 33:18-23, Exodus 34:29–35, 1 Kings 19:3–18, John 1:10–18

    Have you ever hidden your face? Embarrassment. Shame. . Avoidance.

    The Israelites hid their faces from God. Originally it was out of . They only understood fearing gods, as gods were capricious and unpredictable. Now they were in the of a god that they were told of but hadn’t experienced. This god that was only a tale led them out of Egypt. This god called them to him. Now what? Of course, they hide their faces. They send someone in their stead that way they don’t have to face God.

    Facing God is a -changing experience…and so many try to avoid it.
    Moses was physically changed forever. He was changed in such a way that interaction with people was over. How about you?
    Elijah’s experience was different still. In the midst of his being overwhelmed, in , and in fear, God was there. Elijah may not have hidden his face from God, but God hid his face from Elijah.
    God’s and were too much for any to handle. God made a way.

    was the face of God. Instead of being afraid, or hiding away, God was right there. Imagine instead of being afraid of God, eating with God.

    1) What was the most embarrassing thing you’ve ever done? What about it was embarrassing?

    2) Have you ever been too embarrassed to talk to God? Is it more embarrassing to think that God already knows, or is it comforting?

    3) In regards to coming face-to-face with God, why is Jesus’ coming so important?

  • Bringing Gifts

    Matthew 2:1–12, John 12:1–11

    The ‘s visiting Jesus presented 3 gifts: gold, frankincense, myrrh. Often they are respectively tied to Jesus’ roles as king, prophet/priest, /savior. How accurate that is may be questioned. That they were costly and significant gifts is not questionable. Gold is gold. We all have a pretty good idea about it. Frankincense is an aromatic plant often used in incense, including Jewish temple incense (Exodus 30:34-38). It is also used in perfumes. The fact that it was a key component of the temple incense is what leads many to conclude that its gifting is symbolic of Jesus’ priestly and prophetic role. Myrrh is another plant. It was used as a perfume and incense (too), stimulant, anointing oil, and embalming. The last two uses are where the sacrifice/savior symbology is assumed. Whether this was intended symbology is not the issue at hand. These magi would have had important positions at home. They would have not brought a small amount of any of these things. these gifts was expected, and being stingy in those gifts was not culturally or politically practiced. We should think of the magi as representatives (or ambassadors). Put on a good show to increase the prestige of your home country.

    Why the focus on the magi and their gifts? To show just how significant Mary’s was. We don’t know a lot about Lazarus and his sisters, other than Jesus was likely a more common visitor than the scriptures convey. We also know that Lazarus—due to his rising from the dead—was a person of concern (John 12:9–11) for the religious leaders, as his continued was apparently adding to Jesus’ stature as prophet and Messiah.

    Let’s look at Judas, too. John gives him a good poke, but let’s be honest with ourselves, we have a bit of Judas in us, especially when it comes to “church” . The that the church does not spend frivolously is a strong tendency in us all, with the Puritan expectation ingrained in us of financially barebones ministry. The “wastefulness” of Mary’s “” would definitely cause some trouble in today’s churches.

    Mary wasn’t worried about the wastefulness. What motivated her is her love of Jesus. Her love was reflected in Jesus’ response. Jesus’ followers made sure that her story is still told after almost 2000 years. Maybe that gift wasn’t a waste?

    1) Thinking about what is to come (Holy Week), what aspects in this story do you see played out?

    2) Poking the bear…what are your thoughts of Judas versus Mary (taking Judas’ out of it) and how churches and ministries spend money?

    3) We often don’t think of the ongoing presence of those touched by Jesus’ miracles (e.g., Lazarus) as adding to the validation of his ministry, and what the impact was on their lives. What do you think their lives were like during Jesus’ ministry and after his /resurrection?