We'd appreciate you allowing the use of cookies. They are anonymized while allowing us to see how the site is used.

Devotion.al

Tag: sin

  • Remember the Gone

    Matthew 22:23–33, 1 Thessalonians 4:13–18, Romans 8:26–30

    All Saints Day was established to honor the saints of the church. As we talked about yesterday, it is also a good time to reflect upon those that helped shape your faith. By so doing these people were doing the work of saints. Now, let us be clear, over the years, the church (whether it be the church universal, Eastern Orthodox, Roman Catholic, Protestant) has put saints on a pedestal that the saints themselves knew they didn’t belong. It is normal human behavior to do this. The saints are a “class” of people that when we think about it, we don’t believe we belong to that class. It is only by the grace of God that any could be called saint, for it is the work of the Holy Spirit in them that shaped them.

    One of the biggest common characteristics of saints is that they are dead. We have all lost people we loved to the ultimate consequence (on the finite side of things) of sin…death. Death is a fact of life. The reason to bring in All Saints Day is that some in the church lost the understanding of saint. So, the Saints (especially, those without their own named day) had this day to cover all of the Saints of the church. As a consequence, some traditions have a day for the (dearly) departed after All Saints Day. This day is called All Souls Day or Commemoration of the Faithful Departed. Really, it’s about all those day-to-day Christians that had more to do with your faith journey than the Saints seemed to have.

    We have inherited the legacies of the Saints and the everyday saints. What will we do with it? What is a saint? Well, the way Paul puts it, it seems we are all saints. It seems that Paul perceives all of the children of God as saints.

    1) Whose death do you mourn most at this moment? Were they a believer in Jesus as Lord and Savior?

    2) Why do we mourn those that knew Jesus as Lord and Savior?

    3) What is the difference, if any, between a saint and a perfect Christian?

  • A Little Tempted

    1 Samuel 25:36–42, Luke 22:39–46, James 1:13–15

    Temptation is a tricky thing. It can seem easy to succumb to, and it is. It can also be easy to beat yourself up should you fall to temptation. In many respects, after the failure, it is the mind game you play with yourself afterward that sets you up for future success or failure.

    The first response by many is…it’s God’s fault. That could be a twisted understanding of God made me this way (so, whenever I sin, It’s God’s fault). There is also a thought that God is the one tempting me (and he knows that I’ll fail, so it’s God’s fault).

    As David notes, God does provide a way (or more than one!) to avoid temptation. Sometimes we are blind to it. Sometimes we deliberately ignore it. We have free will. We do have a choice.

    Temptation will come. Jesus was tempted in all ways like us (not necessarily the same expression). You are not better than Jesus. It is what you do before and after temptation, and after failing that sets you up for maturing further in the Christian faith.

    1) Do you have anyone that holds you accountable? Are you holding anyone accountable?

    2) After a failure, how do you (or do you) confess? Do you include others in your confession?

    3) Before and after temptation, how do you bolster your strength to resist?

  • 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?

  • Blessings and Consequences

    Exodus 34:1–27, Ezekiel 18:1–32

    There are many instances in life where guilt and consequences appear to be related, but at the same time aren’t.

    Often times, especially for “simpler” crimes, we see only the person convicted, not the victims. And when we see the victims, we see the victim of the crime itself and not the “invisible” victims. The invisible victims? There are many. Often there are far more invisible victims than visible ones. This is not (in any way) intended to diminish the actual victims and their pains…not at all. It is to widen our understanding of consequences.

    When God appears to threaten families (whole lineages) with the sins of a forebear, it can seem to be too much. Of course, if one notices the blessings are for 1000 generations and the “curse” for only 4, there does seem to be an odd imbalance. How does it work when 1 generation is faithful, and the next is faithless? Is it an equation of 1000-4=996? Then the next generation is faithful, and it is again 1000? Perhaps.

    On the other hand, there might be another thing going on here. We have to recall that family is everything in the ancient world. The thought of blessing the 1000 generations after you would have been a strong motivator to do right. Watching your children, grandchildren, and (if you live long) your great-grandchildren suffer the consequences of your wrongs would be a strong deterrent.

    This is why understanding who the invisible victims of crime are is so important. The children of the criminal are often deeply affected (for life). The children of victims are deeply affected. The extended families of both perpetrator and victim suffer. It may be in small ways, but the smallest thing can turn a heart to good or bad.

    The consequences of the sins are carried on. There is a reason why (especially) negative traits (e.g., alcoholism, abuse) are passed down in families. The offender (e.g., the alcoholic or abuser) may have repented, but the damage has been done and usually gets passed down. That is reality.

    That there has to be a clarification of this tells us that there had been some sort of abuse. Whether it was “just” the saying, or if there was something that was far deeper, pervasive, and evil (or sinful) is up for interpretation. That God saw it as necessary to clarify would seem to indicate a strong spiritual problem that needed to be addressed.

    With these 2 passages, we see guilt and consequences. People may incur guilt with God and others. They can repent, seek forgiveness, and receive it. The consequences, however, remain. The guilt is ours. The consequences are not. When we sin, it may seem it affects only us, but we may never fully understand the consequences our sins have for others.

    1) What does it mean to be guilty? Toward whom are you guilty?

    2) Have you seen or experienced the consequences of another person’s sins? How did you feel about those consequences? How did you feel about the person as a result of those consequences?

    3) There is a trap when we focus on these two passages, and that is ignoring collective sin. What are collective sins that you can think of? What do you think the consequences were/are?

  • Everyday Morality

    2 Peter 3:8–15, 2 Corinthians 5:16–21

    Being human is not particularly easy. Our ability to think abstractly is a great gift. It is also a curse. With the ability to think abstractly, we also have gained a “higher” form of thinking…morality. From the Old Testament to Greek and Roman philosophers to the New Testament to today, morality is a reality. Many times political rhetoric is framed within a moral argument. Some times business and legal arguments are framed in moral terms. There appears to be an unconscious acknowledgment (for those who don’t consciously acknowledge it) that morals are a sure underpinning of existence.

    Peter is not addressing the philosophical end of things, but the day-to-day practical. Morality underlies your very existence. When Peter uses the imagery of the Day of God as a thief in the night, it isn’t that of a criminal, but that of one who will not be announced. If your morality is aligned with God, all is well. Granted, Peter didn’t assume we all lived Godly morality at all times, for if that were the case, he wouldn’t have provided such a warning. In the warning, there is still hope for all those who do not live out the Christian life perfectly (i.e., everyone), “…make every effort…” How is that hopeful? Simple. The effort is the evidence of a heart turned toward God.

    This would be in contrast to those who live one way on Sunday, and another way the other 6 days of the week (especially, the “work” week). A number of years ago, there was a huge energy company. The board of this energy company would vote to suspend its bylaws and/or code of ethics, vote for something that violated it, then vote to resume the code of ethics. They called themselves ethical. They never “violated” their code of ethics, because they were “suspended” during the unethical votes. That is a small (disgusting and sad) example of not making every effort.

    The underlying reality of morality also directly affects the calling on our lives to be ambassadors for Christ. “Be reconciled to God.” If our morality is suspect, then how could our reconciliation be trusted. One of the first things a negotiator (especially true with police negotiators) is to build rapport with the other person. Then, and only then, do they begin to build trust. If one’s morality is in question, trust is hard (if not impossible) to build. If we, as Ambassadors, are seen as immoral (or amoral), then why would they trust us when we speak the grace of the Gospel?

    Make every effort to be reconciled to God, for then you are able to help others be reconciled to God.

    1) Morality and integrity are often used interchangeably. What is the difference? Why does it matter?

    2) Why is understanding the difference between human morality and God’s morality important? Why is understanding the difference between church morality and God’s morality important?

    3) When do you not make every effort to live life for God?

  • A Clean Tongue

    Colossians 3:1–11

    Paul’s list of idolatrous tendencies to be put to death seems pretty straightforward. Sexual immorality is (basically) sex outside of marriage between a man and a woman. Impurity continues the sexual theme, but it is less specific. Lust is lust. Evil desire is not the actual sexual immoral act, but its very thought. If fact almost all of these are sex. Except for greed. It seems strange to throw greed (or covetousness) into this, but we can recognize that all of these are selfish things that hurt, oppress, or steal from others.

    It’s the next words that become interesting. Anger is more of the always angry person (i.e., temperament), rather than being angry (though do not sin in your anger, Ephesians 4:26–27). Wrath is more akin to jealous anger so as to diminish others. Malice is seeking to do harm (physically or verbally). Slander is speaking badly of others so as to diminish their reputation. Do not lie to one another. All of these seem pretty simple. It’s the one that was skipped that is very tricky as the culture changes around us.

    Filthy language. From a church perspective, and even a few cultural decades, filthy language seemed pretty clear cut. However, as the culture changes, so too does our awareness of “filthy”. Obscene is still pretty straightforward. However, aischrologia (the Greek word used here) also means culturally inappropriate. And, this dear framily should cause us to pause.

    Regardless of how one feels about much of the discourse in general society, there are certain words that are not so culturally appropriate and even more when considering the context. In fact, there are many words and phrases that are no longer appropriate. The list is rather long, and it regularly changes. Instead of being offended by our words being taken as offensive, the better tactic is to work and not speaking in a way that offends.

    Now, this does not mean silence the Christian witness. This does mean that your choice of words “tells” another person how much you value them. If you willingly speak words or phrases that are no longer culturally acceptable, then others will cease to value your words.

    This often becomes a cultural battle of they shouldn’t be “snowflakes” or “super-sensitive”. Yet, we are to answer for our witness. While many may agree or disagree with your perspective of others, it’s Jesus’ perspective of them that should matter most.

    1. Can you think of a time recently where you thought of others less because they were hurt by a common word or phrase? What do Paul’s words tell you about that?
    2. There appears to be an increase of verbal sensitivity, on the one hand, yet an increase in uncivil discourse. How do you think Paul’s words and Jesus’ perspective should inform your response to both?
    3. Regarding obscene/filthy language, much of the culture no longer finds it so. How do you think Paul’s words apply in that case?

  • Separating Works

    Deuteronomy 18:9–14, 1 Samuel 28:3–25, Galatians 5:16–26

    The list of people not to listen to is interesting. As part of the Israelites’ preparation to enter the Promised Land, these people were to not be sought out. From a cultural standpoint, this is not a small thing. These people were the ones that were sought for wisdom and guidance. For many leaders, they were (so-to-speak) the power behind the throne. In our modern-day, we tie these practices to Satan, yet there is much more than that in this. If one gets rid of the diviners, fortune tellers, omen interpreters, sorcerers, magicians, mediums, spiritualists, and dead relatives, who do you listen to? God.

    The evil of these practices is more about human selfishness, pride, sin, and disobedience than it is about the Adversary. This is not to say that the Enemy does not use these to deceive, it’s just that it is human behavior and choices that make it these things effective in separating humanity from God.

    Saul’s own pride (and disobedience) resulted in God pulling favor from him. Saul mostly appeared to follow the visible laws, but it seems that his heart wasn’t there. When Saul finally seeks God (in desperation, not adoration), God does not respond. Saul decides to invoke the practices that God said were detestable. Saul, who had gotten rid of mediums and spiritualists (exile or death), goes to one to talk to…Samuel? That Saul would knowingly break the Law, go against his own actions, and want to talk to Samuel (a God-fearing prophet, leader, and deliverer of the news regarding the loss of God’s favor) all shows that Saul was not thinking well.

    Saul could have probably avoided the resulting disaster by abdicating to his sons or to David (God’s chosen one). Saul’s pride resulted in a disastrous defeat of Israel, and the beginning of the end of his family line. Saul had a number of paths he could have taken after being told of the loss of God’s favor. He probably chose the worst.

    When we get to Paul’s list of “works of the flesh”, idolatry and sorcery appear to be the only things in common with the Old Testament prohibitions. That isn’t so. The Old Testament prohibitions are, again, expressions of humanity’s desire to wrest control and authority from God. While the signs of what that is had changed, the underlying truth was still there. Today with New Age (which isn’t new anymore), (neo-)paganism, and occult practices on the rise in both practice and acceptance we now have both Old Testament and New Testament.

    1) Instead of wringing our hands and saying empty words, what can we do?

    2) Thinking of why people turn to such things, how can we show the better way (in love, without lectures)?

  • Freedom From Earned

    Genesis 15:1–6, Romans 5:1–11, 1 John 1:5–2:2

    One of the ongoing struggles that people have is earning their salvation. They think they can, or that they must. This is what is often called “works” in Christian circles. Theologians have discussed what “works” is from a more philosophical perspective. Some have argued that Abraham completed a “work” when he believed. Others argue that belief is not a work as it is not an action (especially an action to receive something in return).

    Paul follows Abraham when he states that we (Christians) have been declared righteous because of our faith. Because of that, we have peace between us and God. However, it’s what follows this that starts to cause problems for many. People will wear the costume of endurance, character, and hope, often treating the costume as a way (still) to earn salvation, as if faith is not enough. The other “costume” problem is that we often think of ourselves as never having enough endurance, character or hope. We then conclude we don’t have faith. This is a significant trap. If we have no improvement in the simple things, how could we hope to improve in the harder areas…like sin.

    There is great freedom, if we accept in, in John’s words. There is a statement of fact: we have sinned. However, the forgiveness of our sins doesn’t rely on our effort (our works). It relies on Jesus’ sacrifice. We are to trust (i.e., have faith) that it is enough. “Works” as discipline help us train our minds and hearts away from wrong behavior. “Works” cannot save us.

    1) What good are works (yes, there is good)? What is bad with works?

    2) Why do you think it is bad to try to “earn” one’s salvation?

    3) Why do you think Paul echoed Abraham’s story? Do you think his audience connected the stories?

  • Called Me To…

    Esther 4, Jeremiah 29:4–14

    “Who knows, perhaps you have come to your royal position for such a time as this” Ester 4:14

    “The LORD called me before I was born. He named me while I was in my mother’s womb.” Isaiah 49:1

    “I chose you before I formed you in the womb; I set you apart before you were born. I appointed you a prophet to the nations.” Jeremiah 1:5

    It sounds so wonderful, at times, to know that God as set a plan in place for us. The problem is that most people who share such a setting apart are few and far between. For whatever reason, God speaks to some, and not to others. God sometimes speaks once, and then nothing.

    On the other hand, often the dreams and desires of our earthly parents feel more like a dead weight than helpful. Perhaps it’s that, “they don’t really know me” feeling is part of it. We don’t have that excuse with God.
    However, if we look at those in the Scriptures who had that God “called me to” experience, it generally didn’t include gentle and warm stories. It often involved heartache, courage, loss, pain, slavery, exclusion. It wasn’t fun. A lot of us understand that truth, and yet still ache to hear God call us.

    1) Do you think the desire for God’s call is our God-ly wiring, or do you think is because of the distortion we experience because of sin?

    2) Even people who have “heard” from God often still seek it. Why do you think that is?

    3) What are ways you should be looking to hear from God?

  • Living Beyond

    Matthew 16:24–28, Romans 14:7–9, 2 Corinthians 5:14–15

    “Die to self.” This phrase is often spoken in Christian circles. When it is fully unpacked, it isn’t a bad phrase. However, it is rarely unpacked and instead just left hanging.

    The first, and primary, place in Scripture used to justify this phrase is found in today’s passage in Matthew. Here Jesus speaks about denying oneself. How do we get from denying to dying? That’s a really good question. It would seem that since Jesus is using the cross people automatically tie denying to dying. What if, however, Jesus isn’t talking about death but disgrace? The cross was a place of humiliating death. Despite our cultural appropriation of the cross, in Scripture, the cross is a symbol of death, betrayal (specifically toward the government), and disgrace (you were hung up naked). In fact, it wasn’t death that was the primary issue of the cross, but the disgrace. If we take that perspective, picking up one’s cross was tying disgrace to denial of self. That does put an interesting twist on it, doesn’t it?

    Paul provides a framework in Romans and in 2 Corinthians. It sounds similar, but it is different. Not living for oneself, but living for Jesus and others.

    A healthy part of a parent/child relationship is that the parent forgoes certain things so that their children can flourish. This does not mean that the parents are to “forget” themselves, for if they do they will hamper or even endanger their children. Not that there are not times, but as a general rule this is the case. Another way to think of it is the oxygen masks on airplanes. You may have gone through the “training”. The crew tells you to take care of yourself (aimed at parents) prior to taking care of your children. It is not because people want the children to suffer, but that the parents will make better judgments (oxygen does that) when masked, and are better capable of taking their children after taking care of themselves.

    The reason “die to self” is dangerous is that it implies (or one can readily infer) that one’s very self/identity/awareness is to die. This absolutely is not the case. We are not clones. Denying oneself is very different. In the concept of progressive sanctification (growing in God’s grace and holiness), God started and continues to do good work in each of us. We don’t cease being ourselves, but gradually and continually become a better version of ourselves, coming closer and closer to what we would have been had the world (and us) not fallen into sin.

    The last, maybe most important, reason that “die to self” should cease being used is that it misses the point. We are really to live beyond ourselves. That is what we are called to do. In a cultural climate that is showing increasing amounts of nihilism (especially in the younger generations), the way we speak of a transformative life with Christ shouldn’t use the image of death. Death is all around us. Many (regardless of political affiliation) call our current culture a culture of death (for different reasons, granted). Let’s not be part of the culture. Let us shine the light of LIFE with Christ.

    1) What are ways you can share about LIFE with Jesus to others?

    2) In what aspect of your life are you not living for others? Why? Are you sure?

    3) How will you change how you talk about living for something greater than yourself?