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Devotion.al

Tag: relationship

  • Posture of Power

    1 Corinthians 2:1–5, Ephesians 3:14–19 (read online ⧉)

    Power makes a difference. We all acknowledge that. Whether it is political power, military power, law enforcement power, boss power, parental power, and even spouse power. Power is a part of every relationship. Even in relationships of equality, power will always be there.

    Often people will use the power of others to throw their weight around. This would be the concept of name-dropping, whether it’s saying you “know” a person, or you “work” for a person, both mean that you are “dropping” hints at the power you are associated with.

    It is well within the norms of human behavior to use power to convince people to listen and believe. While we suppose the gentle art of persuasion isn’t about power, it actually is. Persuasion is built around people giving someone the power to change their minds. Yes, this is an oversimplification. It is far more complicated than that, yet, the underlying truth that power is involved even there remains.

    When Paul reminds the Corinthians of how he convinced them of the truth of the Gospel, he notes that he didn’t use rhetorical flourishes, great wit, or proof of his vast knowledge and/or intellect. He convinced them by his life. Often (but historically inaccurate), St. Francis is attributed with the following, “preach the Gospel at all times, use words if necessary.” While it is a great pithy statement, it’s a horrible practice. Yet, as Paul demonstrates, there is truth in it. Paul didn’t stop preaching and speaking the Gospel or not live it out, he was just humble. He was a deliberate partner in the work of the Holy Spirit, and did what Paul was to do, and left it to the Holy Spirit to do what the Holy Spirit would do.

    Paul often comes across as arrogant and demanding. However, perhaps we ought to see it as an earthly father who seeks the best for his children, even if they don’t like it. Paul’s posture of humility is portrayed to the Ephesians as an almost begging position for his spiritual children in Ephesus (and all the places he went). He wanted them to be filled with the power of God, not the power of humankind. Do you see what he’s really praying for? The power that he’s praying for on their behalf is the power to fully comprehend how much God loves them, then they would be filled completely with and for God.

    1) How often have you experienced people using earthly power in the guise (or disguise) of Holy power?

    2) Often people will use false humility to convince or control. How would you tell the difference between false and true humility?

    3) Why is learning and recognizing the use of power critical to the future of the church?

  • Who Will Follow?

    Exodus 24:13–18, 1 Kings 19:19–21, Luke 5:1–11, Ephesians 4:11–14 (read online ⧉)

    If you really think about it, there are very few true mentoring examples in the Scriptures. We are called to pass on the faith, but we often think about our children first. We might think of a co-worker or a friend.

    In the context of mentoring, however, we don’t think of it as much. In “formal” ministry (i.e., pastor and priests), there is a mentorship of sorts where experienced pastors are mentors of the newer ones. In the Church of the Nazarene, that relationship can take anywhere from 3–8 years. Mentoring relationships can be built. Yet, often they are more of a guidance counselor that you see once or twice a year (as in college), rather than a true mentor.

    If were to evaluate Moses on his mentoring results, Aaron (his brother) was not a particular success (though not a total failure). Joshua (the typical example) turned out okay, except that he (it would appear) did not learn a key lesson…who will come after. Elijah did a decent job mentoring Elisha, but Elisha did not pass on the “mantle” to someone else. So, yet again, the mentoring piece was lost.

    Both Moses and Elijah are great examples of what it is possible to do when following God’s plan (even when you make a mistake). They are even good examples for who follows. Yet, they were not great examples of having mentoring click for the mentees. The mentoring relationship did not continue. In today’s language, we might say there wasn’t a culture of mentorship.

    Jesus provided the better example. He took a few and taught them. He lived with them for 3 years. It was a life of mentorship. Through little vignettes in the New Testament, we see that Jesus would still guide them. He would release them, too. We often call them disciples (rightfully), however, the way we use it misses one of the deepest beauties of what Jesus did.

    There is a “training” method that follows this pattern: I teach, you watch; I teach, you help; you teach, I help; you teach, I watch. This pattern is often used to teach people to teach others. This is often used in very short term ways, often by leaving a person to teach a group after only 4 sessions, which is really more abandonment rather than teaching. This pattern does help to broaden our understanding, though, of mentorship. It’s not a one and done thing. As we learn new things, we often have to have a teacher walk us through this exact pattern. As we learn something more advanced, we follow it again. It is a lifestyle of training. And, as we are not Jesus, in either role we usually learn more ourselves.

    The equipping of the saints (i.e., Christians) is not a quickly done thing. It is done over time.

    1) Jesus took 3 years to mentor his disciples, why do we think we’d be any faster?

    2) Faster and faster is the way of the world. What are you doing to hurry up and slow down?

    3) Have you ever been mentored as Jesus mentored his disciples? Have you ever mentored someone as Jesus mentored his disciples?

  • 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?

  • Servant and Service

    Isaiah 44:21-23, Matthew 20:22–28, John 12:26 (read online ⧉)

    What is a servant? That isn’t a small question. In fact, in our culture, it is a huge thing.

    The cultural implications are generally demeaning (Alfred notwithstanding). That probably has a lot to do with the cultural wound of slavery, when humans claimed ownership of others. In addition, servants were often the poor or undereducated or uneducated for whom being a servant was actually an improvement from their previous circumstances. We see much of this in waitstaff or clerks or other “service industry” people. Many young people work in so-called service industries and their parents have been guilty of saying, “so you’ll know why you want a better job.” It sounds harsh, doesn’t it? On the other hand, in other cultures, servants or service industries are not so demeaned. In some European countries, for example, tipping a waiter is an insult. They are professionals and should be treated as such.

    This is incredibly important as we read the verses from Isaiah. Jacob/Israel is God’s servant. This is not intended to be a demeaning title, but one that bestows great honor. Only the Israelites had the gift of being in relationship with God. In our culture, this “gets to be a servant” has serious overtones that damage the God-honoring view of serving God as worship. Our culture of individuality along with our history of service jobs and slavery looks at this as condescension and power, rather than what it is…a blessed arrangement. This is God’s perspective and it is the long-held view of Israelite and (now) Jewish thought.

    When we read Jesus’ words to his disciples, we can see (especially in the light of Isaiah’s words) just how shocking Jesus’ words actually were. Jesus was switching up the “rules”. Jesus (the Son of God) surrendered his divinity to serve. Jesus served as teacher, example (for a life that honored God), and sacrifice. In his words to his disciples, he noted the problem Gentiles had with servants (sounds familiar). It was a power issue. Servants—those that serve others—are not to be dismissed due to their role or position. In fact, it would seem that servants are to actually be honored.

    We get that to some degree. As part of our church life, there are many who serve both as a calling and as an outpouring of worship (worship of God). John gives us some context that ties it all together. If we serve God, we follow God. Perhaps the next time you see servant or serve in the Scriptures, change it to follow or follower and see how your heart responds.

    1) What is your initial response to being a servant? Why? How do you think that response was formed?

    2) We often intellectually (i.e., unemotionally) assent or agree that God calls us to serve. Why, then, does the church lack servants? What can be done to change the culture?

    3) Have you ever been to a restaurant where the waitstaff were professionals? What was it like compared to places where the waitstaff are only in “starting” jobs?

  • Living in Surrender

    Luke 2:21–39, Ephesians 2:11–14, Philippians 2:5–11 (read online ⧉)

    The “rush” of a newborn child and all the angst that went along this particular child’s birth should have settled down a little. The day of Jesus’ circumcision was a day of fulfilled law and ritual. Instead, two prophetic messages happen. In many respects, this is the last gasp of the documented miraculous and supernatural until Jesus steps into his adult ministry. Just in case Mary and Joseph could possibly forget God’s call on their lives over the last few days, the events surrounding Jesus’ circumcision would have certainly recalled it.

    The significance surrounding circumcision cannot be ignored. The circumcision was established prior to Israel. For any Jew (descended from Israel) this was a physical tie to their entire history and the manifestation of God’s covenantal relationship. To have a prophetic statement—let alone two—tied to that would be engraved on their hearts and minds.

    Circumcision was a major barrier for both Jew and Gentile. Gentiles thought it was wrong, and Jews thought it was essential. This is why Paul focused on breaking the tie between circumcision and a relationship with God. Through Jesus, Gentiles are brought into relationship with God (this is an oversimplification, so don’t read too much into that), and the circumcision is no longer required. For Jews, circumcision transforms from an essential salvation component to cultural identity. Thus a barrier (appropriate for a time) was removed.

    There are lots of things Jews had to “surrender” to be in fellowship with Gentiles, just as Gentiles had to “surrender” things to be in fellowship with Jews. In both cases, they had to submit one identity to the authority of another. For both, that meant surrendering part of their core to another. When Paul speaks of Jesus emptying himself, Jesus surrendered his identity to become human. That takes real humility and obedience. That is our example.

    When we talk about personal identity, we too have much we need to surrender to Christ. It can be hard. We are very much tied to our identity, and much of our identity is what American and/or Christian culture holds up as that which is valuable.

    Over this New Year, we will each be called to surrender pieces of our identity to Christ. It is not a one-time thing. As we continue to become more Christ-like (for that should be our goal), we will constantly be finding new things to surrender. Sometimes the things we need to surrender might not seem so obvious, especially within the context of Christian culture. For example, surrendering leadership or pride often seems obvious. On the other hand, taking on a leadership role and taking (Christian) pride in doing it (i.e., fulfilling the mission) is often not taken as surrendering one’s identity. If one has been in the background (and likes it that way), it actually is a form of surrender to become a leader.

    For almost 33 years (less the time we know of a 12-year-old Jesus at the temple), the big event for Mary and Joseph was the birth and circumcision of Jesus. Joseph was likely dead by the start of Jesus’ ministry. Mary, on the other hand, had to surrender part of her family to the world. Jesus was no longer only hers. He was something far more. After his death and resurrection, Jesus also was no longer just the Jews’. He was for the whole world. For Mary, Jesus’ siblings, and Jesus’ followers, this was also a needed surrender.

    1)Think about the last year. What has made you the most upset? What does that tell you about what you need to surrender to Jesus this year?

    2) When you think of your self-identification, what do you call yourself (i.e., political part, national identity, cultural identity, blood identity, etc.)? How do each of those contradict or work in harmony with the Christian walk?

    3) It can seem contradictory that surrender may involve picking up something. What might be something that you need to pick up this year? Why? How does it fit into walking with and following Jesus?

  • Loved Before We Were Born

    1 John 2:15–17, 1 John 3:1–3, 1 John 4:7–12 (read online ⧉)

    Don’t love the world or the things of it. That seems to be a strange statement in light of John 3:16-18. On the other hand, it can make a lot of sense. There are two kinds of world, the one of Creation, and the one of earthly power/weakness. The world to not love is the one of earthly power/weakness. This frees us to love those trapped in that world and to work to break the chains that bind them to it. The other point being made is that world of earthly power/weakness will disappear someday (and that someday comes closer moment-by-moment). The underlying question for the reader and us, is why allow ourselves to be bound to that which will disappear, rather than be tied to the one that is eternal?

    Of course, many of those bound to the worldly power/weakness would ask why anyone would want to be bound at all? This denies being bound to the world, but it also calls into question the one we bind ourselves to…God. Why would we do that? Love. God is love. We bind ourselves to those that love us, and we love them. Why not be bound to the one who loves us eternally, and whose very nature encompasses love?

    What did God do for me, it is often asked. God loved us before time even began. God loved us before we were born. God loves us so much, and knew us so well, that God came down to restore right relationship because we were incapable of it. God loves us so that we can love each other.

    1) How does Godly love differ from worldly love?

    2) Can worldly love be Godly love if all love comes from God? Why or why not?

    3) If anyone loves, are they born of God? Why or why not?

  • Love Between

    John 13:31–35, John 15:12–17, Ephesians 4:25–5:2, James 3:13–4:6 (read online ⧉)

    Love like Jesus. That’s a pretty tall order, so it seems. Part of the problem is that we are often so focused on the big things. We become overwhelmed. There are those that think they need to die like Jesus to love like Jesus. Some people believe that they have to heal like Jesus to love like Jesus. Some people believe they have to speak like Jesus to love like Jesus. Some people believe they have to feed others like Jesus to love like Jesus. Some people believe they have to act or sound like anything but Jesus to love like Jesus. Some people believe they have the lecture or condemn or condone to love like Jesus.
    We are each guilty of some of that (unless you’re very rare).

    The reality is that love came down from Heaven as an infant boy. As the boy grew up, he loved. He loved his parents. He loved his brothers (an aside: do you think he always liked and liked being around his brothers?). He loved each where he was in life. We have a skewed version of Jesus’ love because we only get 3 years of Jesus. Jesus didn’t love for only 3 years.

    We get so caught up in sweet baby Jesus, then awesome Messiah Jesus. We miss the in-between. That’s where love happens. It is between the highs and the lows that love becomes firmly established. When the highs and the lows happen, we have love to keep us together.

    When Paul and James talk about love and loving each other, it is really living life together (the in-between) that creates the bonds of love. Barring most parental love, love doesn’t just happen. It grows. Sometimes it grows fast, sometimes it grows slow. We cannot rush love. When we rush love, it often isn’t love.

    1) Have you ever rushed “love” or a relationship? What happened?

    2) Why are the in-betweens almost more important than the highs and lows when it comes to love?

    3) How can you love like Jesus in-between?

  • God Seeks Everyone

    Job 33:14–30, Nehemiah 12:31–43, Luke 15:3–7 (read online ⧉)

    Elihu (from Job) is probably the most enigmatic person in the Book of Job. He just appears and disappears. It is almost as if there is something more going on than just a tirade. Now, Elihu definitely said things that were wrong, but many of his words are the truth. Just like any of us, we cannot take all of his words and reject or accept, we must take his words wisely. Most of the words we read today are not, ultimately, in line with God’s heart. However, the underlying Truth is that God seeks to keep everyone from eternal separation from God (or Hell). God will sometimes use extreme measures that we can see this, while we often willingly maintain our blindness.

    Restoration of our right relationship with God is pictured in Nehemiah. Finally, the Jews get it (even if only for a time). Thanksgiving processions of hearts and tears, plus praise and offerings. The people had rediscovered joy, and their neighbors heard it. God had never given up on the Jews…ever. God just understood that they didn’t understand where real joy was. He had to, as much as it pained him, give them space to learn it.

    This is part of Jesus’ constant frustration with many people. They categorized people into the redeemed and unredeemable categories. There wasn’t a “not yet” in their thinking. They forgot that God is in the redemption business, and never stops redeeming. So many stories that the Jews shared (and gifted to Christianity) are about God’s redemptive work in the world, specifically in the Israelite (now Jewish) people. Yet it was forgotten.
    We should always be aligning ourselves with the ways of Heaven. Rejoicing in the redemption of others is an essential practice. In fact, even if we are the 99, we should be just as loud as Heaven for the 1, for we, at one point, were the 1, too.

    1) How are your redemption categories? Do they need to be realigned with Jesus’?

    2) Redemption results in rejoicing. The church, full of humans, often struggles with rejoicing for the redemption of “certain” people. Why do you think that is? How should the church respond to redemption in comparison to the world?

    3) Why is it important to realize that to God no one is unredeemable?

  • Full Joy

    Psalm 126, Isaiah 12:1–6

    Around Christmas, joy is used a lot. Many Christmas songs use the word, a lot. What is joy? Without defining it, we leave it to the world to define it for us, which is dangerous, for the world misses so much without God. For us, we need to look at joy as a deep-seated emotion that provides assurance, resolve, positive outlook, and is life-giving through building up of self and others and is based upon the character and nature of God—Father, Son, and Holy Spirit.

    Is this an all-encompassing understanding of joy? Probably not. In fact, joy is often used, even in Scripture, to mean something different. This is why it is so important to set our expectations for joy and what we are actually looking for when we seek joy.

    True joy is fully dependent upon our relationship with God. A person who touches on the joy of God (such as having children) gets a taste, but it is not the full expression of joy. In many respects, we will not fully understand joy in this life. Even the most devout believer still only gets a taste of joy on this side of things. So, imagine the person who doesn’t have that depth with God. The “taste” they get is even less than the taste experienced by believers. It makes sense that joy is often confused in the world.

    1. Why should we put such a strong point of God being integral to joy?
    2. If you were to change the definition of joy given about, what would you add, remove, or change?
    3. Why is it important to look for joy?