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Devotion.al

Tag: Scriptures

  • 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 Reformation Observed

    Acts 15:1–21, Ephesians 2:1–10, 2 Timothy 3:10–17

    Today marks 502 years since Martin Luther nailed his 95 Theses on the doors of Wittenberg Castle Church. Without question, Martin Luther was a key figure in the reformation of Western Christendom. Others, too, made many of the critiques that Luther did. They did it earlier and were excommunicated or “repented”. Some believe that Martin Luther would have not been as successful without the printing press. Some also believe that without Luther, the printing press may not have been as immediately successful as it was. Be that as it may, 1 person and 1 tool changed the face of European politics and religion. One of the biggest failures of the Reformation was that, in many ways, it created an atmosphere where religion became subservient to faith, and often (sadly) colluded with the powers-that-be to do horrible wrongs.
    What happened during the Jerusalem Council (Acts 15:1–21) was a reformation of sorts. As a result of the council, Gentiles (i.e., non-Jews) did not have to live under the rules and traditions of the Jews (mostly). What should be noticeable in this is that nowhere does is spare the Jews from following the Law or Traditions. The letter from the Council was to be sent to Gentiles. Think about that. The Gentiles were free from the weight, but the Jews were not.

    Now, to be clear, this remained a tension for quite some time, and even our Messianic Jew brothers and sisters observe some of the traditions of old. Yet, even the most “rigid” Jews do not observe all the Law today (think of the ritual animal sacrifices). Much to do with the fall of Jerusalem in 70 CE, there was a forced reformation as the Temple was gone (and the tent “made” by Moses was long gone, too).

    Reformation is normal. It should also be embraced. That is not to say all reform should be accepted. All reform should be tested against the Scriptures. When Paul talks to Timothy about all of Scripture, we have to keep this in mind. Scripture is our test. Also, just because it doesn’t say it in Scripture, doesn’t mean it is good or bad. That takes discernment.

    The Western Church has been in a long decline. It is becoming more noticeable now. Many people are calling for revival (which is good), but only thing of the revivals of a certain era which no longer are feasible. This is bad. For we have even put revival into a box it doesn’t fit. Revival and Reformation are essential to the long term health of the church. The church should always be reviving and reforming.

    1) What do you think are essentials to the church? Can you find justification in Scripture?

    2) If you found that essential and justification, what do you think about the form? Is the form truly core to the essential, or is it just a way to convey or live out the essential?

    3) How do you see your church reviving itself? How do you see your church reforming itself? If you see neither or are missing one, what do you think your responsibility is?

  • Outside Praise

    Psalm 84:8-12, James 2:14–26, Romans 12:1–8

    Depending on your preferred translation of the Scriptures, Psalm 84:10 may or may not speak about standing at the threshold of God. In a previous devotion, we connected this to our Welcome Team, as those who were the transition between the outside and the inside of the building. Doorkeepers were security, and they could also be welcomers and announcers (of who enters). However, sometimes the person “at the door” never enters the actual House of God to worship.

    From a symbolic standpoint, some people are at “church”, but didn’t enter into the courts of/to worship. They may sing the songs and they may listen to the message, but they may never worship. What people “do” in church does impact their ability to worship. The “do” is important. In older church traditions (now often called “high church”), the gathered body participated in the liturgy. Nowadays, we have this particular concept of “liturgy,” and it’s incomplete. The origin definition of liturgy is “work of the people.” Now liturgy has been siloed to a specific form of worship (even while every church has a liturgy, by definition).

    The concept of “work of the people” is also often lost. When you worship with song or by listening to the sermon, you are doing “the work” of the church. However, the work of the church is not just worship and listening and learning. The work of the church is also doing the mission. In fact, the true work of the church (i.e., true liturgy) is only complete when it includes what happens outside the walls.

    Perhaps, a better way of thinking of the courts of praise is to turn the church inside out; what was once the outside is now the courts of praise.

    1) How would thinking of the world outside of the church as the courts of praise affect how you entered and interacted with the world?

    2) How could worship be outside of the church, especially as the world appears to be less positive toward Christianity?

  • 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?

  • Binding Ties

    1 Samuel 2:12–17, 1 Samuel 2:22–36, Matthew 10:16–23, Ephesians 6:10–20

    Who or what are the dark powers that Paul talks about in Ephesians? Perhaps they are the family members that oppose believers. Perhaps they are the family members the “dress up” in righteous clothing and whose behavior is unrighteous.

    Eli’s sons Phinehas and Hophni are the second set of “pastor’s” kids in the Scriptures (the first were Aaron’s sons) who went off the deep end. Their lack of respect for others’ sacrifices was bad just on an interpersonal level. It was a form of bullying. Was there a penalty? Yes, but that doesn’t really improve the results. How many people were scarred toward the priesthood? How many became reluctant attendees because of their behavior? This can only be thought of through conjecture. Just based on human behavior, it seems likely that the behavior of Eli’s sons caused a ripple effect of unseen damage. For cultural, societal, and religious reasons people would still go, for the cost of not going could result in ostracization.

    What kind of opposition was Jesus expecting? Families kicking out believers. Families turning in believers. Family gatherings devolving into religious arguments and divisions. Even Jesus’ own family was divided until at least after his death.

    The dark powers really are the sin of humankind. Yes, there are dark supernatural powers and influences. Sadly, however, humanity has enough darkness inside itself that outside influence is often not required to make a mess of things. Jealousy, envy, hatred are in many respect the true dark power of humanity. Along with pride, humanity will often do many things which appear to be contrary to the concept of humanity.

    Within families, the excesses often seem to be magnified. While we often think about the awkward family reunion, sometimes we find it in other “families”, whether they be fraternal orders, unions, clubs, church, Homeowners Associations, or whatever. There are always powers that work to separate the ties that bind us together.

    1) What have you experienced that tests the bonds of your relationships with others?

    2) Do you have a tendency to look at yourself or at others first when there is a problem?

    3) What is the strongest tendency you have that pushes others away from you? What is the strongest tendency you have that draws others to you?

  • No Face Value

    Genesis 20:1–18, 1 Samuel 16:7, Proverbs 21:2, Romans 1: 18–25

    When you look at someone, can you tell they are a Christian? If you can, there are a few reasons why: (1) Pride…yours for God knows and weighs the heart; (2) Their life and spirit show Jesus; (3) is there a 3rd one?

    In the Scriptures, we are cautioned to not assume that a person is right with God. Abraham made that mistake and almost caused a man to commit adultery who was innocent. Abraham assumed Abimelech did not fear God. Abraham may have been right when it came to the surface. However, Abimelech listened to God.

    As a tradition, Christians have taken affirmations of faith at face value, for the very reason that we do not know the heart. Paul does note in 1 Corinthians 12:3, that no one can say that Jesus is Lord without it being of the Holy Spirit. However, in Romans 10:9, Paul also says that we are only saved if we believe in our hearts. One is an outward statement, and the Holy Spirit goes before all. The other is an inward statement that can only be between a person and God.

    There is a lot of finger-pointing in the world, and some of it involves avowed Christians (i.e., people who say they are Christians and/or follow Jesus Christ) pointing at other avowed Christians, and accusing them of apostasy (i.e., false teaching and/or walking away from the faith) or not being Christian. If we take the Scriptures seriously, then accusing another of not being a Christian because they don’t agree with us on certain issues (especially non-salvation issues) is not in line with what the Scriptures say becomes a very dangerous road to walk.

    1) Have you ever accused (whether out loud or in your mind) another person of not being a Christian, when they state they are one?

    2) What are some good ways to engage other Christians regarding important topics on which we disagree?

    3) When should disagreements be brought up, and when should they be left alone?

  • Right Things

    Isaiah 1:10–31, Habakkuk 1:2–4, Luke 17:5–10

    In many courtrooms, there is an image or a statue of Lady Justice. Lady Justice is the supposed personification of the ideal judicial system: blind (no favoritism), sword (swift and cutting decision), scales (balance of “good” and “evil”), toga (justice as a philosophy). Most of us recognize that this is the ideal. Every human justice system is exactly that…human.

    Our sense of justice, our philosophy of justice, should be based upon and informed by the Scriptures. Israel and the Jews would have agreed with that statement in concept. Sadly, just like today, concept and reality are not in line. This is God’s point through Isaiah. All the rites are being followed, but the heart of God is not. By not fulfilling and following the heart of God, the Jews were spoiling (as in making rotten) their sacrifices to God. Who wants rotten meat?

    There are many cries for justice, and many are good calls. Far too many appear aligned more for political gain than actual justice. And this is also rotten. Yes, the right thing is being done…for the wrong reason. Or, the right thing is being done but is contaminated by the wrong thing also being done by the same people.

    Habbakuk’s cry out for help sounds like so many people. Really, though, it goes along the line of a person talking to God, “There is so much injustice, cruelty, and pain in the world. Why aren’t you doing something about it?” Then God responds, “funny, I was going to ask you the same question.”

    It’s Jesus’ words, though, that may shine the real light on the issue. Pride. Jesus points out that servants should not be seeking praise for fulfilling their duties. Yet, there seems a pervading current of recognition that fills the church.

    1) If we do the right things to grow the church, are they really the right thing?

    2) If we do the right things to build the Kingdom, are they really the right thing?

    3) If we do the right things because they are what God called us to do, but they don’t build the church, don’t build the kingdom, are they still the right thing?

  • Not All Good

    Lamentations 3:16–33, Job 2:11–13 James 1:9–18

    Wikipedia summarizes Nathan Robinson’s take on platitudes as:
    “A platitude is even worse than a cliché. It’s a sanctimonious cliché, a statement that is not only old and overused but often moralistic and imperious. … [they] have an aphoristic quality, they seem like timeless moral lessons. They therefore shape our view of the world, and can lull us into accepting things that are actually false and foolish.”

    By definition, a platitude is a “flat” saying that sounds significant but isn’t. However, Robinson’s take on the actual use of platitude is significant, especially as we look at Lamentations, or hear the mourning, grief, and pain of others.

    There is also another piece that Robinson may be unconsciously reacting to is that often platitudes hurt. The receiver of the platitude will often perceive the speaker as unsympathetic or unempathetic, at best, and dismissive or belittling at worst.

    The flip-side of a platitude is actually the heart of the speaker. Sometimes the platitude is to anesthetize the speaker! When they speak a platitude they don’t have to acknowledge the pain of the other or their own pain. Platitudes are often used because people just don’t know what to say, so it’s easier to say something seems helpful or profound (Especially if it sounds like it came from the Scriptures!) and just move on.

    The writer of Lamentations is miserable! Everything has fallen apart. However, in the midst of their woes, they hold on to God! The really important part to comprehend is not that the lamenter knows why, but that God loves them! The lamenter knows that God is present in the midst of it all.

    Job was in much the same state. What he needed was people to be present. These few verses of Job are the perfect symbol of what it means to be friends when one of the circle is grieving. Then these “friends” show why being present is the key…they open their mouths. While much of their speech would not seem to be platitudes, they actually were! Pointless, useless speech that was delivered as if it was profound, but it was heartfully and hurtfully false.

    James presents a more mature understanding of trials and grieving (don’t say it’s God’s fault), but he doesn’t diminish feelings. James, too, is fighting platitudes (people placing the blame on God, not themselves, for their failures). You can be mad at God. You can be sad. You can be upset. You can be confused (in our day and age, this one might be the most freeing). Perhaps in the midst of our pain our greatest temptation is to try to understand because when we seek to understand (and often feel that we do), we bury or hide the pain we feel. Burying and hiding pain might allow us to survive our pain, but it usually doesn’t allow us to thrive beyond it.

    1) Listening is often the alternative to platitudes. When has someone listened to your pain rather than give you platitudes? What about giving platitudes rather than listening? Which helped you more?

    2) An interesting struggle in our society is that those in pain look for answers prior to and often instead of grieving. Have you found yourself or others doing that? How can we help each restore a real and healing grieving process?

    3) Why is it so hard for us to merely sit with those who are in pain?

  • Pagan Response

    Ezekiel 27:1–36, Ezekiel 28:20–23, Luke 10:13–16

    To understand Jesus’ “woe” statements, one needs to understand history. While Tyre and Sidon were now (in Jesus’ time) prosperous cities, their pride, pagan behavior, and anti-Israel behavior had gotten them a lot of punishment. After Ezekiel’s prophesy, the cities weren’t washed clean, but wiped-off-the-map cleansed. Because of their geography, those locations would recover (and even retain their name), but the penalty received had been severe.

    In the time of Jesus, Tyre and Sidon were still very pagan, Las Vegas and New Orleans (during Mardi Gras) pagan. Devotion to gods or God was perfunctory at best. Money was the ruler. Yet…
    Jesus stated that those cities would have responded (positively) to the Kingdom of God, while the so-called devoted of Judah were apathetic or antagonistic!

    We look at our culture and often sadly proclaim that if they could just see Jesus, they would convert. Or if they joined the church, everything would be fine. Or (yes, foot-stomping ahead) if only prayer and the Bible would be allowed in schools again…

    The Jews had prayer. They had the Scriptures. They had “the church” (i.e., the temple and synagogues). It was all tightly integrated into their culture and their politics (more foot-stomping). Look where that got them! Chided and lectured by Jesus!

    1) Truly…are we all that different now than the Jews were then?

    2) Politicians—of all stripes—are rightly pulling and poking at our religious- and faith-strings. They see what we aren’t good at seeing…our inconsistency. They use it to bolster their kingdom. How can you separate the religious and faith truths from the political lies? How will you do that as each political group takes some, but not all, of the Christian ideology for political talking points?

    3) If the world is like Tyre and Sidon, and we are like the Chorazin and Bethsaida (the unrepentant Jewish cities), what do they (the world) see that we don’t about Jesus and the Kingdom of God?