Tag: response

What’s The Matter?

Numbers 3:44–48; Numbers 18:20; Deuteronomy 10:8–9; 1 Peter 2:3–10

Inheritance wars have long been a genre of popular fiction. Whether the fights were over business or titles of nobility or who will take over the family criminal enterprise. Sometimes, battles are fought over who gets what, or who got the most. That last one may even destroy family ties as one person feels loved least or loved most.

In the agricultural world, inheritance what truly critical, as which land (or how much of it) could mean success or death, with success often being just making it to the next season.

The Levites were given cities and surrounding land, but that land and city was always within the domain of another tribe. In some respects, we can view them as embassies. Due to agreements and treaties, the land within an embassy is treated as if it belongs to the ambassadorial country.

However, the embassy being another country is a matter of treaty. It is not absolute. The perpetual tension of an embassy is that it can be revoked. In fact, “breaking off” of diplomatic relations usually went along with embassies being closed. The land of that “country” returned to the holding of the host country.

Upon the entrance to the Promised Land, the immediate response was fulfillment. In other words, there wasn’t an issue with the Levites and the allocations.

God was the inheritance of the Levites. That’s a pretty big inheritance. When the people, however, don’t respect or love God and thus don’t bring the first fruits or monetary replacement, then what?

From a modern perspective, it seems that the goal was for the Levites (certainly of the Temple service) to be sustained by the faithful sacrifice. The extended purpose of the Levitical cities was to guard against a people who forgot about God. At the Levites would have food.

Did the Levites fulfill God’s intent for them? It would seem not, but to put all (or even most) of the blame on them would deny others’ choices.

A number of years ago, I heard a quip, “Christianity is one generation away from vanishing.” In many respects, this is a true statement. If the faith is not passed down, it will not survive outside of the work of God. The same could be said of the Levites of the Jews.

In many respects, what the Levites experienced (and continue to) is what Christians should expect, too. Now, this is not because we aren’t good enough sharing the Word of God. It’s not that we’re bad about talking about the love of God (though there are many loud people who are awful at it).

We really need help at living it out well. This is the muddle, though. We think we are. We might even be. The world, however, doesn’t see it that way.

※Questions※

1) Do you think the world is more or less correct that we Christians (as a whole) do not live out the Christian life of love?

2) Do you think the Priesthood of all Believers (1 Peter 2:3–10) is equivalent to the Levites? Why or why not? If yes, what does that mean for you?

3) Levites’ primary purpose was the work of the Temple. Families taught the faith. Today, our “priests” (pastors) seem to be expected to be the only teachers. What can the Levites’ place teach us about pastors and families in regards to faith and discipleship?

※Prayer※

Father, you called a certain people to facilitate relationship between you and your chosen people. Help us to be facilitators of your dream for the world to reconcile itself to you. Amen.

2020-09-29
A Time To Sin

Job 1:9–22; Ecclesiastes 3:1–11; Ezekiel 18:5–18

You are probably familiar with Pete Seeger’s Turn! Turn! Turn! (To Everything There Is a Season). Written in the late 50s, it was commercially via The Byrds in 1965. It takes Ecclesiastes verses 3:1–8 and puts them to music.

Pete Seeger’s intent behind the song was to promote world peace. That’s a very laudable goal. The irony of that goal is that the lyrics are almost a fatalistic response to the fallen and unpeaceful ways of the world.

There are a lot of things not specifically mentioned as having time for. Certainly, singing and learning were part of life at that point, but they aren’t specifically mentioned (though singing could be inferred with dancing). The internet and driving weren’t mentioned specifically (of course) but would be covered under “everything”.

The “everything” is a pretty big catch-all. Does that mean, then, that there is a time to sin?

That might seem to be a stupid question, yet, depending on one’s view of God, it isn’t stupid at all. The answer to that question may very well display what you think about God in several significant ways (though we won’t get them all).

When you read the story of Job (whether allegorical or true) how do you “read” the conversation between Satan and God? Is God allowing or directing?

Based on the end of this section of verses, Job did not assign wrongdoing to God (blame), and as such, did not sin. Then should we conclude that God allowed this to happen?

For many, leaving it as “a mystery” is fine, except for the problem of blame. If God wills/desires it, and if God is omnipotent, then how can God be loving and full of grace and mercy. The rejoinder often is, we can’t know the mind of God. This is true, in so far as finite creatures (us) trying to fully understand the infinite (God).

Yet, the Scriptures (given by God) also provide us insights into who God is, so the conclusions we draw from the Scriptures also deeply affect how we view and relate to God.

Is this that important? Yes. When you sin, is it you sinning by your will, or is God willing you to do something then assigning the sin to you? That is the choice laid before us.

Ezekiel’s words reinforce one answer. Your sin is a result of your will (or weakness in the face of temptation).

What is also part of this is that your sin cannot be laid at another’s feet (God’s or human’s). It is yours. Own it. Yes, own your sin.

This is not go and sin again. It is own your sin so as to repent and restore right relationship with God.

“‘…For I take no pleasure in anyone’s death.’ This is the declaration of the Lord GOD. ‘So repent and live!’” (Ezekiel 18:32)

※Questions※

1) Repent is based on the root of “turn from” or “turn around”. What do you need to repent from? If you cannot think of a “sin” (or even if you can), what is something else that you might need to turn from to improve or deepen your relationship with God?

2) How do you define sin? How do you know/learn if something new (such as a behavior) is a sin, or not?

3) What your current or past Job moments? How do/did they affect your relationship with God?

※Prayer※

Heavenly Father, as we read your word, we learn about you. Help us to be stirred to read your word that we continue to grow in our knowledge of and relationship with you. Amen.

2020-09-24
Right and Just

Matthew 1:18–21; Romans 5:6–11; Romans 14:1–23

For whom will you die? Your child? Your parent? Your next door neighbor? A murderer? Your nation? Your state?

At some point in history, someone responded “yes” to at least one of these. A number of these are conscious choices. Others were forced upon people. Others were an unthought response from the heart.

Most people will not die for someone they do not know. Many soldiers have died for their country, and many have died to protect their fellow soldier. Some soldiers have died to protect innocent people about to be harmed by those irreparably changed by war.

Whether a person is “righteous”, “just”, or “good” often isn’t part of the equation, at least not consciously. Many righteous or just people have died at the hands of “good” people. Righteousness and just-ness are often not appreciated when unrighteous and unjust actions and behaviors are confronted.

Yet, there is this strange point at which we appreciate the just and righteous. Take Joseph, husband of Mary, (earthly) father of Jesus. δίκαιος [dikaios] is used to describe Joseph. It also is the same word that Paul says is the kind of person no one would die for.

Joseph—long revered for his just, obedient, and merciful behavior toward Mary—would not be a person that others would die for. That just doesn’t seem like that could be true. On the other hand, if we had to choose between a person who confronted us with our unrighteous behavior versus someone who never said a bad thing about us (and all other things being the same)…who would we choose?

Human behavior being what it is, we’d likely not choose the righteous person. If we were to draw the parallels, we wouldn’t die for the father of Jesus. That could also mean that we wouldn’t die for Jesus, were Jesus only a man.

This is not to condemn or judge anyone. This is where we need to reflect. According to the Old Testament, prophets were often not treated well. Some were killed. There is a strong implication that the number of prophets that were killed is much higher than surface texts provide for.

When we are honest with ourselves, we often see our lives and history as following many of the same steps as Israel. This is not just our back-and-forth wanderings regarding a faithful relationship with God, it is also how we treat the righteous.

We often think of ourselves as righteous or just. Intellectually, we may very well be. When it comes to our emotions and cultural upbringing, though, our actions are often contrary to our intellectual assents. This is where we often need to ask for guidance.

※Questions※

1) What tools/skills/information do you use to determine the righteous or just action?

2) How often does culturally righteous/just action conflict with Godly righteous/just action?

3) How do you respond after the fact upon realizing that an act was unrighteous/unjust?

※Prayer※

Father God, please let your Holy Spirit guide us into your righteousness and justice, that we may bring honor to your name. Amen.

2020-09-13
Weak Win

1 Corinthians 9:19–23

Kevin Fast holds several Guinness World Records. One record is pulling three firetrucks weighing in at 109 tons across 100 feet in just 34 seconds. Another is pulling 15 cars at once. He made the record for the heaviest plane pulled.

Kevin is immensely strong. In his normal job, he doesn’t talk much about his feats of strength. However, in powerlifting circles, people will come to him for advice. Why Kevin? Kevin is a Lutheran pastor.

Kevin is strong. We admire the strong. Every four years people watch the strongest athletes in their field compete at the Olympics. Generally, every year there are professional athletes who compete for the Lombardi trophy (American Football), Lord Stanley’s Cup (Ice Hockey), the Commissioner’s Trophy (Baseball). We watch their feats with amazement and enjoy watching people at the peak of their field compete.

If, however, we were asked to watch the weakest people on earth compete, would we bother? Sadly, the only ones who would are often those who seek to mock others. If, on the other hand, we watch the weak improve themselves (whether it’s the Biggest Loser or The Worst Cook in America), we can celebrate their victories with them.

Paul chose to be weak. We often skip over that one on the list. We like “all things” or “under the law” or “without the law”. We don’t like weak.

The weakness Paul speaks of is not physical weakness (granted, in comparison with Kevin Fast, all of us are weak). Paul is referring less about physical weakness more about those whose faith or trust in God is weak.

We often look at others and see their strength, comparing ourselves to them. That isn’t particularly healthy. Paul took the self-less route and chose to appear to be like the weak. He suppressed his strengths so that the weak could be encouraged and not depressed.

Being weak is not a strength, so the thinking goes. Yet, through weakness, Jesus is glorified. Through weakness, more people are brought into fellowship with God. Through weakness, none of us are alone.

We all are weak in something, without exception. Others balance out our weaknesses. With one another in companionship, we are forever stronger than when we are alone, no matter how strong we think we are when we stand in solitude.

※Questions※

1) What is your weakest skill? Where are you weak spiritually?

2) What is your response when someone says to you, “you’re weak”?

3) How does recognizing and embracing your weaknesses help to expand God’s kingdom?

※Prayer※

Holy Spirit, guide our hearts to be grace-filled towards those we perceive as weak, and may they be grace-filled toward us in our weakness. Amen.

2020-09-11
Flying Free?

Isaiah 28:14–22; Luke 4:14–21

“To forgive is to set a prisoner free and discover the prisoner was you.”

― Corrie ten Boom

What does it mean to be a captive? What does it mean to be free?

In the ongoing COVID season this isn’t quite straightforward. Many people feel captive in their homes (voluntary or not) and captive to government. In response, many are proclaiming their freedom (in the US, at least) and acting out some sort of resistance.

One of the things though about both captivity and freedom is that often what is captivity to one is freedom to another. Take the opening quote from Corrie ten Boom. Certain people live their life believe that they are free to hate. Others feel free after they have relieved the hate.

Which person is correct? Both versions are correct…from a certain point of view.

Take the inhabitants of Jerusalem. They felt themselves to be free after they had, effectively, made an agreement (so-to-speak) with the god Mot, the Canaanite god of death. What is particularly interesting is that Mot was the adversary of Baal, the Canaanite god of life and fertility.

Baal had long been a god the Israelites then the Jews kept returning to in lieu of God. That in the face of the pending Assyrian regional dominance they chose the antithesis of Baal is truly strange. However, being allied with the god of death was thought to be a shield from surrounding enemies.

The Jews seemed to view God as their captor. They chose the “freedom” of other gods. As they learned to their dismay, God freed them from…his protection. They learned that the freedom they longed for was actually the chains of captivity.

Without question, in the middle of these verses from Isaiah the tested stone, precious cornerstone, sure foundation is Jesus, at least from a Christ-centered point of view. Jesus is the sure foundation.

While the Jews are making their alliance with death, God is setting the groundwork for True life…the Messiah.

When we read the Gospels, we often infer that Jesus is setting all the Jews free from religious trappings and false teachings. He is. However, we should primarily be looking at ourselves to see what Jesus wants to free us from.

We each have burdens we bear. We each have scars that we have hidden (some well, some not). We also have many things that we believe are freeing but have really become burdens and chains. The problem often is that we view so much from the human perspective, and not God’s.

It’s not that we are God. We do have the Scriptures to guide us. As we hear the word freedom, let us recall that what we view as right or as a right may not be what God seeks for or from us. It may lead us away from God and into chains.

※Prayer※

Lord, open our eyes to your freedom. Amen.

※Questions※

1) What is a freedom you appreciate? How could it also be a chain of captivity?

2) What is a cornerstone? How does that apply to Jesus?

2020-08-25
What a Feast!

Matthew 22:1–14; John 6:53–58

When you’ve been invited to a party or some sort of celebration, have you ever received a little card that had you select from entree and/or other options? Or have you been to a buffet and been overwhelmed by the selection (or underwhelmed)?

Over the years there have been many tales of what the feasts in Heaven would look like. Some have used it to recruit people to their church or religion. For many, a gathering of family barbecues every day would be fantastic. So, of course, that’s would be what Heaven would be like (all the social introverts just shuddered)!

Making assumptions about things like that is often unwise, as it can lead to weird thoughts and even bad theology. The more serious part of that is that the primacy of feasts in the Scriptures is not to be diminished. This is especially true when we remember the feast that Jesus left to fill the gap while we wait for his return.

The feast that we have, though, is peculiar. Those who have been long in the church have been inured to the strangeness that is the Eucharist. As we read in John…eating human flesh and drinking human blood? If someone came to you and said that…how would you respond?

We read this and we immediately translate it into Christian language and thinking. If someone like Jeffrey Dahmer (real-life cannibal) or Hannibal Lecter (fictional cannibal) said something like this, we would not have such a Christianized response. That is the horror and revulsion that his hearers and likely even his disciples felt when they heard these words.

The Christian side of it is that we see the “spiritual” side of this as perfectly reasonable. We do have to keep in mind that for years Christians were accused of cannibalism because of the words of Jesus, and the regular Love Feast.

The Christian side of it also continues in two ways. First, by associated with blood, Jesus was associating with the Jewish belief of life was in the blood (from Levitical law). Second, by associating with the bread, Jesus was tying himself to the daily necessity (and often only food) of bread.

Lastly, though not often talked about, is the Jewish concept of eating the word of God. This was the Jewish practice of licking (literally) off a slate upon which Scripture was written (the Shema would make the most sense) with honey poured on it. There is some historical question if this was a 1st Century thing or if it developed later. However, there is some precedence from Ezekiel 3:3 who ate the word of God on a scroll.

Also, we understand that Jesus was the incarnate word of God (John 1:1–4). Thus, eating the word of God takes on a completely different understanding.

Especially now, when we are not taking Communion (Eucharist/Love Feast) in the communal way we have in the recent past, it is even more important to understand the gravitas of it. It isn’t just a little juice and a wafer (or bread)…it is the Word of God.

※Prayer※

Lord, John Wesley taught us that your feast is a means by which you deliver your grace to us. Let us not take it for granted and approach your banquet table with thanksgiving [eucharistia]. Amen.

※Questions※

1) How would you explain the why of Communion to a non-believer? How do you explain “eating flesh and drinking blood” without it sounding weirder than it already does?

2) Thinking of the king’s feast (Matthew 22:1–14), what does this tell you about coming to “the table” for communion?

2020-08-20
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
Even to…

Acts 11:1–18; Galatians 3:27–29

Depending on the translation, Acts 11:18 is phrased something akin to, “even the Gentiles got the gift.” It’s not exactly the most positive response. It shows us that at the beginning of the church the new reality of a faith that transcended Gentile and Jew still had to be learned.

We are still confronting this today. As of right now, the current cultural memes of concern are women and minorities (specifically, African-Americans). While there are understandable scriptural interpretations in other denominations and traditions not allowing women as leaders in the church, it often has gone hand-in-hand with demeaning women.

Even in the Church of the Nazarene (the denominational perspective from which I attempt to write), there has been the theological acceptance of women as leaders, but the cultural acceptance of such has been a significant issue.

While the Church of the Nazarene has been effective in other nations and cultures, within the confines of the US, the denomination has been predominately white. Both situations leave the Church of the Nazarene in conflict with itself.

The blessing of the cultural memes that have been disrupting our society is that the Church of the Nazarene just might be confronting the incongruities with a plan to fix it. Just as in society-at-large, the fix will be slow and hard.

The denomination is trying to fully live out what it does believe but has been mired in the culture from which it came.

What does this have to do with, “even them”? One of the founding churches of the Church of the Nazarene (it was a number of churches that decided to band together) was in the “skid row” area of Los Angeles. Alcoholism, drunkenness, prostitution all had a prominent and visible place there.

“The least, the last, the lost” were those served by that church, and who the church sought to bring into a saving relationship with Jesus Christ.

This comes from the older “Wesleyan” tradition, where John Wesley preached outdoors to the miners who were often banned from church as the coal dust would follow them. They were a new kind of “unclean.”

Even they were called into relationship with Jesus Christ. Even to them was the Gospel message sent.

“Even” sounds so belittling, yet we use similar language and constructs when we talk about “Democrats” or “Republicans” or “Trump-ers” or “Never Trump-ers” or immigrants (documented or not) or Muslims or Hindus or…you name them.

Why do we try to limit the Gospel? What is it we hope to achieve?

We often think we don’t limit the gospel, but what about that different person who walks through the door at church (if you’re worshiping there)? How about that person walking down the street talking to themselves?

To even them…

※Prayer※

Jesus, thank you for your Gospel. Holy Spirit, guide to those you have for us to share the message of Jesus with. Amen.

※Questions※

1) Can you think of a people group that you are inclined to think of as “even them”? Why do think that is?

2) Why do we often think in terms of us and them?

2020-08-12
Did You Fail?

1 Kings 18:19–19:5; Malachi 4:5–6; Matthew 17:10–13

This is a famous story. It really is very impressive how the priests of Baal were humiliated in their bloody ritual, and how God delivered magnificently and undeniable. In a quick turnaround, they went from following the Baal priests to killing them.

This actually doesn’t say much about the Israelites that’s particularly positive. They just follow the flow and the show. Really, though, that’s often the way we are, too.

After the show, it appears that the Israelites are all on God’s side, even Ahab…except that really isn’t the case. Ahab runs home to his wife, who promptly threatens Elijah.

The drought is over. Things are looking up. So, let’s kill that guy!

No thanks or gratitude. No real recognition that God was in this. From Jezebel’s response she is both an enemy of God and is more about her power than even her husband’s (who power she really is supplanting).

Nothing really changed. After that, nothing really changed.

We tell this tale. We are excited for the good guy (Elijah and God). Yet, nothing really changed.

What should give us hope and courage, however, is that even Elijah got scared. That huge public event where God shows up…and Elijah runs away.

Yes, Elijah was threatened. Yet, God had just shown up in such a huge way…and Elijah runs away.

Many people have had a defining experience with God and then “run away”. Or, they may have a powerful healing or action and then appear to not believe that God is capable of the next thing. It is a pretty normal human behavior.

Elijah was normal. He heard from God and he spoke through the Holy Spirit. He was still normal.

You’re normal, too. You were called by God. You were claimed by God. You just may be in a difficult place. You could be wondering if God even cares.

Often, we question our faith when we struggle. We question our salvation. We question the depth of our relationship with Jesus.

Yes, we are weak. Yes, we are normal. Yes, God loves us.

Many people think they would want to have such a powerful experience of God as Elijah did. Through it all, Elijah still feared. Through it all, God still loved him…just as God loves you.

2020-08-07
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