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Devotion.al

Tag: relationship

  • Tuesday after the First Sunday of Advent

    Lamentations 3:16–18, Zechariah 8:18–23, Nahum 1:15 (read online ⧉)

    In the United States, peace is often perceived as having plenty. Peace, as many of the saints who walked before us learned, is not found in the plenty. It is found in the lacking. This does not mean that lacking, in and of itself, is a spiritual discipline. Not seeking more often is a spiritual discipline, however. In a country filled with plenty, there is far more than we seem to be able to acknowledge. Yes, there are those that have less than you…sometimes incredibly less than you. As many of us grew up hearing, “if you don’t eat this food, we’ll send it to…” This is an oversimplification, and (really) somewhat offensive. However, there are countries that will take the clothing that our charities (such as Goodwill and St. Vincent De Paul) won’t take because it is far better than what they have.

    This perspective becomes important when we do lose nice things when we realize that the prosperity we had is gone. The writer of Lamentations ties in this loss with peace. The writer also ties in their future and hope to this loss. The peace they lost, however, had more to do with the loss of a relationship, rather than food, clothing, wealth, or freedom.

    Often (again, as the saints that went before us learned), the first lacking that is the most useful is food. In Zechariah, we read that the fasts will become a time of joy, again. They had become an onerous task that served no value. Yet, here the place of fasting as a time of connection with God, and setting aside comfort for God’s will is restored. Imagine having people come to you because of the success of your fasting! It would not be because of your better figure (having lost weight), but it would be because of the peace you found when setting aside one of your most basic needs.

    This like all things becomes what it was intended to be when living in the presence of God. At the feet of peace’s herald, at the feet of God, celebration and joy. The ultimate enemy of peace—sin—is destroyed.

    1) Why do you think lacking helps us get closer to God?

    2) During the Christmas season, there are plenty of parties and food. Think of that in light of our passages and reading. Where does that lead you?

    3) We are often attracted to the success of others, and thus try to emulate their practices and disciplines. How can that be helpful? How can that be hurtful? How could it affect your relationship with God?

  • Rules of Mercy

    Exodus 25:16–22, Isaiah 33:17–22, Psalm 118 (read online ⧉)

    So much of the Levitical law was about the dos and don’ts. Israelites and (later) Christians became overly concerned about the blood being shed, and all the sins committed requiring it. Yet, God set out an expectation that was right there for anyone to see, if they were able.

    God talks about the Ark of the Covenant in this passage. The box that carried the 10 Commandments, a sample of mana, and later Aaron’s sprouted staff was capped with the mercy seat. The mercy seat. All of this was covered by mercy. God’s mercy. Then God goes and states that the mercy seat is where God will meet the people.

    Why is this significant? Perhaps if people had focused on mercy, rather than the rules, God’s great commandments (Love the Lord your God with all your heart, soul, mind, and strength. Love your neighbor as yourself.) would not have been so lost in rules that were lived out in a way that made God into a horrible vicious creature that so many people feared (the bad kind of fear) and didn’t love.

    When you can “see” God as sitting on the mercy seat, you can better understand Isaiah’s words about the beauty of God. Isaiah continues on about the majesty of God. This passage ends with God being judge (with mercy), lawgiver (in mercy), and king (of mercy).

    1) Having a right understanding of God is essential to having a good relationship with God. Can you have a good relationship with someone seemingly always angry, bitter, belittling, dismissive, judgemental, unforgiving, or harsh?

    2) If we do not start with God seated on the mercy seat, how would we relate to God?

    3) When we read Psalm 118 we read about God being the source of true salvation. How does this fit into the narrative of God being seated on the mercy seat?

  • 23 November 2019

    Jeremiah 22:18-30, 2 John 4–11 (read online ⧉)

    It is always a parent’s hope that something of them will be passed on and carried by their children, and even their grandchildren. If it is a company or wealth, people generally make detailed preparations to make sure that all goes as planned. There are wills, contracts, foundations, trusts and so on that exist to do this. Are they always successful? No. The same is, sadly, also the truth about faith. Sometimes the parents don’t have the tools or support. Sometimes the children don’t connect. Sometimes circumstances occur that drive the child (or the parents) away from the faith. Then the next generation falls, too.

    King Jehoiakim was the son of Josiah. Josiah was a faithful (to God) king. Johoiakim’s brother, Jehoahaz, was king 3 months before being deposed by Egypt. Jehoiakim’s original name was Eliakim, meaning “God will establish.” The Pharaoh of Egypt renamed him to Jehoiakim, which means “Yahweh will establish.” Why does this matter? Josiah named his son in faith that he would carry on. He didn’t. Neither of these brothers did. Did Josiah mess up? Possibly. Were there lots of people pressuring the men to stray from God’s path? Most definitely. The Pharaoh probably renamed Eliakim/Jehoiakim as a matter of dishonor, dismissal, or a statement that their God established him (Pharaoh) as their ruler.

    Do we hold Josiah accountable for his sons? Biblical commentators nor pastors preaching on passing on the faith seem to. Yet, when a child or grandchild turns from the faith, we often feel and act as if the parent is solely responsible for that choice, or mostly responsible for the choice. There are plenty of individuals in the Scriptures that are held up today as examples whose children walked away from the faith. Rarely do people recognize the disconnect.

    John’s letter to the “lady” is oddly phrased. Some commentators believe that John was referring to a house church as the lady, but with the variables of singular and plural words, it is more likely that there are singular “you”’s and plural “you”’s that are intentional. Regardless, John celebrating that some (note, not all) of her children are following the faith reinforces that this is nothing new. Perhaps we are putting too much pressure on people to be “perfect” in passing on the faith. Should we all try hard? Yes! Should we still try when it seems impossible? Yes!

    Ultimately, though, we have to recognize our responsibility to do our best as we are able. We are not God. God calls them. They must choose to respond.

    1) Is there anyone you feel called to bring into fellowship with Jesus?

    2) Why do you think they don’t know Jesus, or may not want to know Jesus?

    3) What the part in their relationship to Jesus are you responsible for?

  • Broken Family; Broken Community

    Genesis 38:1–30, Deuteronomy 25:5–10, Ruth 4:1–10, Mark 12:18–27

    Migration has long been the story of humankind. People would move from place to place. The United States mythos includes a strong migratory component, from the theorized migration of First Nations peoples over the Bearing Land Bridge to the European migration to the Western Expansion, along with 2 Gold Rushes and the huge population shifts with the Great Depression and World War II. This creates a strong cultural influence on family dynamics and in the wider society. The Census Bureau estimates that from 2013-2017, 41.5% of the US population did not live in the same state (or country for foreign-born) as they were born in. How can this not impact our relationships with people, family, and place?

    Until the last 70 years, or so, when people moved from a different country to the US or even state-to-state, the family ties were broken or became perfunctory rather than profound. If you are one of those that have remained in the same state you were born in, it is still likely that your parents, or grandparents came from. Advances in transportation have allowed for some restoration of these familial ties, but this is more likely for middle- and upper-class people. With the advent of more and more connective technologies, there is greater potential to maintain these connections. It is too soon to tell if that will actually happen, though based on current evidence it doesn’t look likely.

    What does all of this have to do with our passages? They show a huge difference between ancient cultures and our own. That is part of the problem. In the first 3 passages from the Old Testament, the significance of the “kinsman redeemer” (an epithet we get from the book of Ruth) is lost in today’s culture. Put your siblings or your children into these stories as either kinsman redeemer or needing such, and gauge your responses. Most people have a negative response to it. We generally don’t get it. Many centuries later, this is still a question, as we can see with Sadducees’ question of Jesus.

    Connections. Community. Obligation. Sense of place. This should help us understand why we have such a problem with ekklēsia (ἐκκλησία). This Greek word is often translated as “church”. It originally meant a public gathering. Through the resilience of God’s Word, church as a gathered community became the dominant definition. Community.

    In many respects, the church became more of the ekklēsia during the Westward Expansion, as it was the only common gathering place. However, as transportation “improved” and the suburbs became a reality, community began to fade. Now, in the Pacific Northwest, even the ekklēsia isn’t really a community. In many churches, and some say ours, many people do not feel that they are part of the community. For some, the ekklēsia is a fancy word for an hour-long meeting on Sunday, that doesn’t really feed into the other 6 days of the week.

    1. What do you do to build community? To build community, do you think you should look to yourself, first? Or do you need to look to others?
    2. If you were to describe your ideal church community, what words would you use? If you were to describe your ideal community where you live, what words would you use? How are the words and intent both the same and different?

  • Pride Versus Repentance

    1 Kings 8:44–53, Zechariah 1:1–17, Acts 3:13–26

    That Solomon included this request for the Israelites who would be in exile while inaugurating the newly built temple should not be overlooked. It is significant. With so much foreshadowing of the Israelites going into exile, one would think that the Israelites would have figured it out. The great leader, Moses, foreshadowed it. Yet, rebellion (of a number of sorts), confusion, and hardened hearts meant that they were headed to exile eventually.

    When the exile did come, at least, God made it clear that exile wasn’t the end. All they had to do was say, “sorry.” Yes, it’s a little more complicated than that. On the other hand, it is still that simple. God remains true to God’s holiness and justice. There isn’t a free pass for the Israelites out of exile. The way to get back isn’t too onerous, for those who are not too full of pride.

    Even after all of that, pride was still an issue. Peter challenged the pride of the Jews, who built so much of their identity on their bloodline. Peter used that pride against them, really to make a point. They were so sure of themselves and their leaders that they killed the person they were waiting for.

    Peter makes it clear though…repent. Yes, it’s that easy.

    1) What do you take pride in? Has it ever interfered with your Christian life?

    2) Do you take pride in certain parts of your faith (denomination, stance on an issue, etc.)? How could that interfere with your relationship and your following Jesus?

  • Thriving Together

    Exodus 22:21–27, 1 Timothy 5:3–16, 2 Thessalonians 3:6–15

    “God only helps those who help themselves.” This is one of those statements that should be considered a swear phrase in the church. This statement has been misused and people have been abused with it.

    Truly, if we put this to the extreme test we can definitely prove this false. No baby changes or feeds themselves. No child learns reading, writing, math (and so on) in a vacuum. With very rare exception (so rare as it shouldn’t even be counted), no one comes to saving faith in Jesus Christ without another.

    In Exodus, the concept of widows, orphans, and aliens is really those who have no family connections/relations to aid them. We have to remember, most of the “safety nets” that the US and other countries have in place are because the family safety net is mostly destroyed. In ancient Israel, without family, you were truly on your own. While the Scriptures had directions to create a space for widows, orphans, and aliens to live on the scraps, that was never the heart’s desire. When we are in right relationship with God and others, we should be thriving, not surviving.

    This concept is supported in Paul’s letter to Timothy. It is the family’s responsibility to provide for all members of the family, even the ones they don’t like. What is interesting is the number of requirements to be fulfilled for a widow to be on the list: 60+, one husband, good “works” (i.e., lived well with positive contributions, no matter how small, to the larger community), and the implied not idle (contrasting to the younger widows).

    It is the idleness that probably led to the quote on the outset. We have all experienced those who have chosen not to work. You might even know people who have been “trained” to not work. That is a sign of brokenness. God wired us to work. That’s even why we have the Sabbath, for far too many “work”, even when they are relaxing.

    Yet, there is a particular tendency that often comes with idleness that Paul is really against; this is meddling. Meddling, in this context, is more of being a busybody, or digging into or sharing others’ lives in ways that do not build up another. There are those who just cannot help themselves not be involved in others’ lives.

    The other piece of the opening quote are those we are called to help. There is a call on us to help those who cannot help themselves. What “cannot” entails is where the nuance takes place. There are those that will not, must not, can not, and don’t know how or where to start. There is one other category of this, it’s those who do not understand. Some of these are those that take advantage of the hearts of others. However, we cannot judge all by some.

    1. Have you ever used the opening quote? Why? What was your intent?
    2. Have you ever heard the opening quote used against those who are trying hard, or against yourself? How did that make you feel? What the usage of the quote justified? What do you think the users intent was?
    3. We often have litmus tests for those we help. Paul did. What are yours? Why those?

  • The Now Useful

    Philemon 1-25

    Paul’s letter to Philemon is a personal letter. While Paul acknowledges the church that meets in Philemon’s home, this letter is not to them. Just the greeting is political and relational: Philemon, slave and property owner; Apphia, Philemon’s wife; Archippus, a “coworker” of Paul’s from Colossae, and possibly filling the role of pastor. Archippus could possibly be not addressed, but it’s likely that Paul sought to draw Archippus into the conversation, and it’s not wise to disregard someone that appears to have been significant to the church.

    In this letter, Paul asks Philemon to pardon his (Philemon’s) runaway slave Onesimus. Who knows why Onesimus ran away from Philemon and went to Paul. By law, Paul had to send Onesimus back to Philemon. Paul sent an advance letter to Philemon to, it seems, make for a smooth return for Onesimus. Paul knew that legally Philemon could do whatever he wished with Onesimus (include having him crucified). Paul also knew that Apphia would have some sway in this, as she would have had household authority over the slaves. This all plays into Paul’s letter as he seeks to persuade Philemon to be gentle to (maybe even free?) Onesimus.

    Paul starts by identifying himself as a prisoner, placing himself socially beneath Philemon. He then puts himself as a coworker to Philemon. In this, he is saying that this letter is not coming from a superior. Paul notes that he could command, but instead chooses to appeal.

    What becomes interesting is humor that Paul puts into play. Onesimus means useful and was a common slave name. Paul states that Onesimus used to be useless, but now that he is a fellow Christian he is useful. In other words, only now that Onesimus is a Christian does he actually live up to his name. Its intent is to lighten what is a weighty letter.

    1) Have you ever had a person in authority ask a favor that really wasn’t a favor? What was that like?

    2) What do you think the relationship was like between Philemon and Paul? Why?

    3) If a friend asked for a favor that wasn’t to your immediate advantage, would you do it? Why or why not?

  • Strong Protecting Love

    Isaiah 26:1–6, Psalm 18:1–9, Nehemiah 6:15–16

    Strength is measured in many ways. When you’re the one being attached, often it is by fists (or equivalent). Another way is deterrent. In other words, what will be the cost to attack? When a strong city is called out, it is a city that, yes, can defend itself. It is also a city that others would not want to attack. This particular city, Jerusalem, had God as its ultimate defense.

    What country or military power would want to attack God? This was the hope of the Israelites, that God would protect them.

    God does want to protect those who love God, and worship and honor God. The phrasing, however, gets odd when we talk about jealousy. Jealousy always seems to be bad. Even when we say God has a jealous love for us, it sounds bad.

    Rev. George Harrison calls jealousy the shadow of love. That doesn’t sound much better. However, he notes that what we often call jealousy is actually love corrupted by envy. True jealousy—or righteous jealousy—is when wholesome love and devotion are denied, betrayed, or destroyed.

    God, then, is jealous when the love due by right (as Creator) and relationship (whether Israelite, Christian or the not quite) is no longer. God’s jealous love is the heart of one betrayed. As the one whose love is faithful and never-changing, God would do just about anything for those God loves.

    1) Re-read the last paragraph. What sign do we have of this?

    2) Re-read the scriptures with this understanding of God’s jealous love. Does your understanding change?

    3) What is important to understand God’s jealous love and our lives, and how we live them?

  • Burning Jealousy

    Genesis 37:3–11, 1 Samuel 16:1–13, 1 Samuel 17:12–29, Proverbs 14:30

    Unrighteous jealousy is very much a human feeling. Joseph’s brothers were, without question, jealous of Joseph. Their father was—in many respects—the initiator of their jealousy, for he treated Joseph differently than them. He even had a special robe made for him. It is not unreasonable to look at the robe as a foreshadowing of the royal station that Joseph would get. It was completely inappropriate for the contest of being the 2nd youngest to be so elevated, yet he was.

    As the Proverb said, the brothers’ jealousy corrupted them down to their bones. Their brother was condemned to slavery (they thought). Yes, they didn’t kill them, but that doesn’t excuse the fact that it was their first thought. Then, in a capstone to their jealousy, they put blood on the “royal” coat and deceived their father. It was an act of respect in regard to their father’s place in their lives. Mostly, however, it was an act of cruelty. They were able to get back at their father, too.

    Unlike Joseph’s dreams, with Joseph sharing them, David’s anointing was external. The holy man and (last) judge of Israel, Samuel, anointed David. David really had nothing to do with it, other than obeying his father (Jesse) and submitting to the anointing. We can see later on, though, that the brothers weren’t responding well to their brother. Eliab, the de facto leader of David’s brothers, spoke poorly to David. We can see by David’s response that this is not a new thing. Yes, in many respects this is the reality of siblings. On the other hand, the Scriptures often highlight the important things, implying that Eliab’s jab was more than sibling rivalry.

    The jealousy that seeks to elevate oneself at the cost of another rots human relationships “to the bone.” Jealousy is the sign of an unbalanced relationship.

    1) Why is focusing on the jealousy within families so important? What lessons can we learn from it?

    2) Unrighteous jealousy usually involves taking from others. When have you seen this? What have you done, if you could, to resolve the situation?

    3) Usually all parties involved in a jealousy situation are affected/harmed. Why do you think the jealous person will often work against their self?

  • Choosing Sabbath

    Nehemiah 13:19–22, Isaiah 56:4–7, Mark 2:27–28, Hebrews 4:9–11

    We really are bad at taking a Sabbath. Even in the “good old days” restaurants would be filled on Sundays with people leaving church and eating. So now we have memes that say, “consciously choosing to slow down and rest is a revolutionary act of self-care.”

    Obviously, this is not a new thing. Nehemiah “defended” the Sabbath by force of arms. Imagine armed guards walking around making sure you rested. It sounds a little strange. Nehemiah understood that the first step to prevent violation of the Sabbath was removing temptation…the merchants.

    God always wanted the Sabbath to be followed. So much so that the Sabbath became a doorway into a relationship with God for those where were previously excluded from the community…eunuchs and foreigners. In many ways, right observance of the Sabbath overrode the other “ritually clean” and “holy exclusionary” practices.

    Sabbath observance was never about the rules, says Jesus, it was for us. Yet, we don’t seem to really get it. One of the biggest pieces of the Sabbath is not rest, or at least not rest in the way we think of it. The writer of Hebrews gives us the insight that really helps us understand the Sabbath. The author of Hebrews tries to get us to the point that we understand that full/true Sabbath rest is when we rest within the embrace and presence of God and are fully present.

    1) On Sunday, the “standard” Christian Sabbath, we often are still busy. Are you finding your rest withing the embrace and presence of God, and are fully present with God?

    2) What ways do you fill your Sundays (or Sabbath day, if not Sunday) with activities? Are they restful in God, or are they mere restful for your body, or are they even restful?