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Devotion.al

Tag: promise

  • Attending Well

    Deuteronomy 30:15–20, Acts 4:5–22

    If someone were to give us a speech about being given the way to life or death, there would likely be an automatic naysayer response. This is the case when the “way” is exercise, healthy eating (including the latest fads), life philosophy. In the Christian context, we understand the Jesus is that “way”. To many of us who have heard and believed, this is obvious.

    Yet, there are many in the church and the world that when they hear something along the lines of, “See, today I have set before you life and prosperity, death and adversity,” they turn off. You, too, might have that exact same response. It’s an understandable response because we see the human saying it, and we know humans. They don’t really understand the “way”. How can they, they’re only human.

    The way of life and prosperity is empowered by the faithful attention to the Holy Spirit. Man cannot do it alone. Man needs to be in humble partnership with God, letting God lead. The importance of humility cannot be overstated. If we were to take, for example. prosperity to its extreme, we all understand that it is an issue. Really, the promise that was given was that Israel would have enough.

    Yet, to have even enough, they would have to walk in harmony with God. That is often the hard part. The leaders of the Jews were so strongly focused on the right checkboxes that they could no longer see the way. With the disciples, we also see a transformation of the promise. The prosperity was not of this world (except, one hopes, in framily).

    The other darker transformation of the promise is that the way often leads to adversity and death. The disciples experienced both, as do many Christians around the world today.

    1) What do you think about the promise changing? Do you agree, or disagree? Why?

    2) Financial prosperity has often been used to judge God’s blessing and a person’s faithfulness. What is your take on that?

  • Respond How?

    Haggai 1:4–14, Amos 7:10–17

    It would be nice if nice things just happened. It would be nice if all the stuff that needs to happen, just happened. It doesn’t work that way. Someone has to take responsibility.

    God had fulfilled his promise that the remnants of Israel would return from exile. Now they were starting to recover and thrive. They had homes, buildings not tents. They were rooting themselves back into the land. At the heart of their thought processes, one would think that God would be front and center. It seems, however, that this wasn’t the case. Despite their return to the land and their homes, they were merely surviving, not thriving.

    Haggai goes to them and pronounces that they have their shelter. God should now have a place for them to worship Him. To their credit, they listened. The house of God was rebuilt. God blessed the people again.

    Amos, on the other hand, did not receive a positive reception. The response of the powerful was antagonistic, at best. Amos was a prophet when the nations of Israel and Samaria were at relative peace, had mostly restored the boundaries of David and Solomon, and were doing well. The nation was doing well. Actually, the powerful were doing well. The powerful were living lives of excess, and not thinking about tomorrow.

    God did not respond well to their selfishness. God informed them that the exile was certain and that all they treasured would no longer be there. That made them very unhappy to hear these words. They wanted to silence them.

    Haggai and Amos faithfully delivered God’s words. The people responded quite differently.

    1) How are you responding to God’s call on your life? Are you more like those who responded to Haggai or those who responded to Amos?

    2) We often look at the superficial and say we’re fine. We often do not see the truth. Where are we not fine? Where are you not fine? Where is the church not fine?

    3) Being faithful to God’s house, and being faithful to God’s church often have tension between them. Why do you think that is? What can you do to ease it?

  • Frameworks

    Genesis 35:9–15, Genesis 37:1–2

    While the “rest of the story” appears to mostly be about Joseph, it is incredibly important to understand that from a familial perspective, this is the continuing story (in comic book terms, the “origin” story) of Israel, both the man (born as Jacob) and the people (the 12 male descendant lines of Israel).

    Laying the groundwork is very important to understand the framework of the story. In many respects, the story of Joseph and his brothers is told within the larger framework of Israel, which is part of the larger framework of Abraham, and God’s faithfulness to Abraham and his line.

    In fact, we can look at the promise of Abraham as a single line (which it was), until the sons of Israel. With the sons of Israel, the line branched and become a fuller, more complete version of itself. What it also bears a testament to is God’s faithfulness in the midst of brokenness.

    This was a family heritage that was anything but healthy. It was, by any account, a complete and utter mess. God did something beautiful with it.

    1) Have you ever thought that your life was too messy for God to fix? Do you have friends or family who think that?

    2) Imagine if God waited for the Israelite family to get it “all together”. Why do you think people believe that God will only accept them after they have it all together? What can we do to share the grace that says, “come as you are”?

  • Household of Promise

    Psalm 127, Ruth 4:9–17, Hebrews 3:1–6

    If we were to judge life by Psalm 127, it would seem that God does everything, yet we know that it isn’t the case. “Unless God builds the house” is more along the lines of God building up or establishing, sustaining and encouraging, not God literally building the house. It seems obvious, but for many, it isn’t. There is also the reality that sometimes God allows a “bad” house (or family) to survive (think of the majority of David’s descendants) because of a promise made.

    In fact, this promise is prefigured through Ruth’s and Boaz’s faithfulness to God and the Law. Through them the people of Israel received David. Through that same line (a promise made by God to David that his line would continue) Jesus was born. In fact, the ceremonial words spoken at the gates to Boaz were fulfilled in a way that was unimaginable to those speaking them. God established (built) a house.

    The author of Hebrews alludes to the promise. He also talks about us being a household: the Household of Jesus Christ. There are requirements to being part of that household: hold on to our confidence and our hope.

    1) When you dig deep into your worldview, is it really based on hope? If so, on what hope is it based?

    2) If your worldview is not based upon hope, how would consider yourself a member of the Household of Jesus Christ in light of the words of the author of Hebrews?

    3) How to the words of Psalm 127 tie into the words in Hebrews? How do the hope and confidence in Hebrews apply to Psalm 127 and Ruth?

  • Our Responsibility and Others

    Psalm 91, Exodus 32:7–26, Matthew 18:1–9

    The Israelites had escaped the Egyptians. God’s promise to Moses (“You will worship me on this mountain.”) fulfilled.
    And they wandered away.

    That the Israelites wandered away probably didn’t surprise Moses all that much. He’d already experienced difficulties at their hands (and mouths). However, apparently, he was surprised—or completely appalled—that Aaron was the apparent facilitator of the people going astray.

    “What did these people do to you that you have led them into such a grave sin?”

    “…For offenses will inevitably come, but woe to that person by whom the offense comes.”

    We have a responsibility to and for each other. This is not to say that we are responsible for others sins per se, but we are responsible when we bring sinful behavior to others in such a way as they feel led (or pressured) to sin.

    The Israelites that went astray still were responsible for their actions, but that does not mean that those who brought the sin “in” are not responsible. Jesus makes it quite clear that they are responsible.

    1) What are some ways that people could be led into sin despite good motives?

    2) Have you ever led someone to sin, whether purposeful or unaware?

    3) How does mutual responsibility fit in regards to the one “bringing” the sin, and the one committing the sin?

  • Not-So Great Expectations

    Psalm 43, Jeremiah 38:1-28, John 15:17-16:2

    Life is not always easy. There are those that just seem determined to oppose you even if it is to their advantage to support you. Pride, jealousy, greed, and envy can lead anyone to make poor decisions regarding others.

    King Zedekiah was not a particularly strong king. His advisors pushed him to punish Jeremiah’s words (from God) because they feared (reasonably) that if the soldiers and people heard the words, their resolve would weaken or collapse. Truly, we should be able to understand their point. Nations that do not understand a democratic republic see the political posturing of our political parties as weakness (mostly because they are all of an authoritarian mindset). The officials of Jeremiah’s day were of the same authoritarian mindset. In addition, Jeremiah’s role as prophet meant that his words had significant weight. In other words, they had a point.

    It is how they dealt with the point that was the issue that is the issue. There was a general distaste, distrust, and disrespect from these men towards Jeremiah, and thus God. It is a sample of their attitude that got the people of Israel in this situation in the first place. The words from Ebed-Melech to the king (they do “evil”) show us that perhaps their hearts weren’t as heartfelt for the people as it seems. This easily leads one to conclude that they—and those like them—were at least a source of Israel’s downfall. That God would offer King Zedekiah a way out, without power, and not these leaders, shows that God was also still honoring his promise to David.

    While Jeremiah wasn’t killed, much of his life was not all that comfortable. Imagine being the doomsayer that was right. Often the doomsayer who is wrong is mocked, but the one who is right? Jeremiah was probably not everyone’s favorite, and obviously many of those in power were less than pleased. Often power doesn’t like truth, and often God’s Truth speaks to power in ways it doesn’t like.

    When Jesus speaks about the world hating us, there is (sadly) truth in that. We should be clear, though, that there are plenty of Christians (on either side of the political spectrum) that take great pride in being persecuted “for the faith,” when it is really their approach (most often) or politics (theirs or others’) that is the problem. Compare “persecution” here in the US with true persecution in places like China, North Korea, Iran, then adding on non-systematic persecution such as the bombings that happened in Sri Lanka on this recent Easter. Not that we don’t feel put upon living out our faith, it’s just that we still have power, even if it is equal to the non-believer next door (the ballot box).

    The reality is that there is something about the message of Jesus that both attracts and repels those of the world. It’s easy to say love everyone. It’s hard to do it. The world is mired in death, and the concept of victory over it offends many. Granted, Christians are often not the best messengers of Jesus. However, even those who are great messengers still have to deal with animosity and persecution. It is a dark—yet, still hopeful—truth, if the world killed Jesus, can we really expect anything less?

    1) Have you ever felt persecuted? If so, how? When you look around the world, what is the difference between your experience, and that of others?

    2) Do you feel as if you are more often having to apologize for other Christians just so you can talk about Jesus?

    3) God and earthly power exist in tension, with earthly power often pretending to be Godly. Where do you see that at work in the US, and in the world?

  • God’s Good Life

    John 14:15–21, John 15:26–16:11

    There are two types of “good life.” There is the world’s version of the good life. There is God’s version of the good life. In some ways, they overlap, but let’s be honest with ourselves, we want them to overlap far more than they do. Some believe that being in a post-Christian world is actually harder than the pre-Christian world that the disciples and early church were in. Much of that is the culture’s assumptions about churches, church people, and Christians. Sadly, some of their assumptions are correct, especially superficially. The world’s good life is full of good (even great) people. Everyone can be good, except Christians, and an ever increasing list of people. Now, that seems a bit harsh. However, the list of new “sins” of the world grows increasingly long. People who were on top of the righteous have now found themselves at the bottom, for the “sins” have changed. We can see more than a few people who have experienced this looking around wondering what has happened. Yet, there is a claim for a good life. Happiness is the key.

    Happiness. A fleeting feeling is proof of the good life. As anxiety and depression soar, and people buy the latest greatest thing (that other not-so-new thing was last week) leading to a greater amount of waste. In fact, the world’s good life doesn’t lead to true good life, but a treadmill that goes nowhere.

    This is why Jesus made the promise he did to his disciples (and thus to us). Jesus understood that the world would constantly pull his disciples away from him, tempting them with “the good life.” The Counselor. The Spirit of Truth. That Jesus understood what we needed, should give us hope that God does indeed understand us. He also understood that emotionally we often feel alone and separated from not just God, but from others, too. Thus, Jesus reminds us that we are not orphans.

    The Spirit—the Counselor—while not leaving us orphans, also testifies to the Truth. This is not the world’s truth. It is God’s Truth. This is where the good life begins.

    1) If we know that God has the True good life, why we do we often chase after the world’s good life?
    2) Why is happiness confused with the good life?

    3) Knowing that you are not an orphan, no matter what the world tells us, would seem to be a key feature of the good life. When was the last time you share this key?

  • Holy Tuesday

    Psalm 89:19–37, Isaiah 52:13–53:3, John 12:20-43

    Imagine all the rumors you were hearing about Jesus, who had dared to ride into Jerusalem as a king. There were Greeks that were ever looking for Jesus. For some that just proved Jesus was not really the Messiah or a righteous man. To others, it added something else to the mystery that was this Jesus. Many years later, some people took the Gentile (e.g., the Greeks) interest in Jesus as a symbol that now it was time because even non-Jews were now interested in the Messiah. The way John approached it, however, the Greek interest does seem to be some sort of trigger. In general terms, Jesus talks about death and how that leads to new life. That new life would not be just for one, but for many. Jesus then says words that prefigure the words in the Garden of Gethsemane regarding the coming cross.

    That God speaks from the clouds in response to Jesus, as Jesus noted, was not for his sake, but for the sake of the people around him. This would have included his disciples. The cross was both torture and humiliation, plus death. From a Jewish or even Roman perspective, there is no way that there was any glory—or could possibly any glory—with the cross. It was inconceivable.

    In response, his listeners quote Psalm 89 to Jesus regarding the eternal Messiah. Are they asking for scriptural proof, or are they looking for the scriptural veto? Jesus gives a quick encouragement about staying in the light and then disappears. The Light of the World disappeared. Another action that prefigured an event (the tomb) that was to come. John quotes Isaiah to then show the hardness of heart of the people who surrounded Jesus. As much as we can carry the light into the world, we should. We just need to keep in mind that we are not Jesus. People who could put their hand out and touch Jesus did not believe in him and even many of those that did chose this life over the promise.

    1) Every day we often have to choose between the promise and this life. In what areas of your life are you struggling with this?

    2) Many times we can shake our heads at those who could see Jesus, but still denied him. We think ourselves unable to do that. However, do you really see the image of God in everyone you meet?

    3) Why is Jesus’ parable of the wheat important? What does it tell you about your legacy?

  • Blessings of the Vine

    Isaiah 65:8–16, Luke 5:33–39

    In Old Testament and Jesus’ time, wine was considered a sign of God’s blessing.* In this Isaiah speech, the new wine will be the remnant that faithfully returns to God, and then to the Promised Land. The interesting play on this means that because of the old wine (Israel) that the vines (the promise to Abraham) yielded, they should be destroyed. However, “one says” that there is hope in the new fruit. This new potential is followed by a reclaimed swamp (Sharon) for pasture, and “cursed”/barren land (Valley of Achor) as a place of rest.

    Isaiah’s speech continues down a course of punishment for those who don’t (and/or continue to not) follow God. At the same time there is a promise of blessing for those who will follow God. The new wine indeed came and people returned to the Promised Land.

    Yet, the new wine can become old, and it did. It wasn’t aging well, according to Jesus. The modern process of winemaking is both art and science. Vintners are pretty confident with their wines that they will get better with age. There are wines that don’t get better with age, too. In older days, however, the precision wasn’t there, especially as part of the fermenting process. BAD wine and vinegar were common results. Was Jesus saying that the wine (the Pharisees and scribes, scions of the Jewish Law and religions) was bad? Maybe, but it is more likely that Jesus was saying that the aging process was no longer effective (just like real wine), and it was time for something new.

    This parable is often used to “prove” that Christianity was the new replacement for Judaism. It is used regularly to encourage churches to not hold too tightly to the old ways. Which is valid. However, the beauty of this version of the parable (see Matthew 9:14-17 for the other version) is the added line about the old wine. One must remember that the old wine was once new, too. The old wine has value.

    If Jesus is the vine (or root), and we are the branches (John 15:1-8), we should all be producing new fruit, which makes new wine. Let us not keep focusing on old wine already made.

    1) When you look at “the church” (all the claimants to Christianity), where do you see “new wine” and where do you see “old wine”?

    2) Your “old wine” used to be the “new wine”, even if you think you’re young, that’s so. Why is important to see the value in old and new?

    3) The wine and wineskins age together, how does that mirror our growth in faith and grace?

    *As a denomination in the temperance (abstaining from alcohol) camp, the Church of the Nazarene (and other similar denominations) often struggle to call wine a sign of God’s blessing. By God’s grace, Thomas Welch invented (or perfected) the process by which grape juice fermentation would cease, and no longer produce an alcoholic beverage. This did allow temperance folks to have a “fruit of the vine” that met the theological needs of Communion and the theological/pastoral needs of ministering to those affected by alcohol or had another philosophical opposition to alcoholic beverages.

  • Bargain Making

    Genesis 22:15–18, Isaiah 48:17–49:4

    Promises. Promises.

    God is faithful and true and fulfills his Word. If someone who does not trust God nor believe that God fulfills his Word were to compare the passage in Genesis to Isaiah 48:17–19, would they come to the same conclusion? We would like to think so. From a perspective of logic, one can see that Abraham’s descendants didn’t fulfill their end of things. We see that from a spiritual side, too.

    It the relational difference between these two passages. Abraham has shown his faithfulness. The Israelites have shown their faithlessness.

    This is where God’s faithfulness, and God’s fulfilling of his Word comes in. It is, in many ways, where God’s promise to Abraham outweighs the failures of Abraham’s descendants.

    The Israelites are condemned to rot in bondage. That could be the message. After all, they did abandon Abraham’s God for godless idols of wood and metal. Their relationship with God was transactional at best, and more along the lines of reluctant.

    Sadly, not much has changed. We hear stories about people making transactional bargains with God, and lives transformed. We also hear about bargains that God did not fulfill and people are mad at God as a result. If one makes a bargain with God, that doesn’t make it a relationship. In many cases, it is less relational than handing money to the cashier and getting your change back. In the case of bargains made, whether fulfilled or not, the true relationship is when we allow God to transform us, and we partner with God in that transformation.

    1) Have you ever tried to bargain with God? What about? What was the result?

    2) Have you ever prayed to God about a need or desire? What about? What was the result?

    3) What is the difference between a bargain and a prayer? Which sounds more like the Living Water of Jesus Christ, and which one sounds more like burdens and chains?