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Devotion.al

Tag: speech

  • Sharpening and Armor

    Matthew 15:10–20, Luke 6:39–42, Ephesians 6:12–18

    In our current political and cultural climate, there are plenty of sharp barbs being thrown out. If we wanted to, we could say flaming arrows, which is metaphorically accurate. It’s pretty nuts, and certainly unloving, unpeaceful, impatient (i.e, doesn’t bear), unkind, bad (i.e., not good), unfaithful, ungentle, and lacks a lot of self-control (see Galatians 5:22–23, for what it should be). The sad part? That’s what we see from Christians. Christians are placing themselves firmly in the world on one “side” of the (left/right) political aisle. It’s very sad.

    While much of it is happening over social media (written), it really is more akin to speech (i.e., coming out their/our mouths). Jesus calls us to task, saying that these words are coming out from our hearts. Ouch! What you write on Facebook, Twitter, Instagram, or what you “like” comes from your heart? What does that tell you about what is inside your heart? What about that question that you posed about the other “side” of the political aisle? Was it honesty inquiry, or was it spite-filled rhetoric?

    It is so, so very easy to respond. It makes us feel better. Yet, is that the right response? Sadly, the rush (and rash) response is not conducive to sharpening one another. It actually hardens hearts for all involved. How is this living a Christ-filled, -following, -honoring life?

    Of course, the problem often is that those that need to hear and take the lesson to heart will often use the splinter and plank story to justify disregarding the lesson. There is some wisdom in that. This is why both of these parables should be taken as a pair, to prevent either from being taken too far, one way or the other. The other necessary part of this is community, true community (i.e., not Facebook). Facebook and other social mediums are quick to call their platforms a community, but community is only formed when doing life together continually, not just highlights.

    Often the reason we respond the way we do is that we feel threatened. This is where the final tool in this comes out. The Full Armor of God passage can be used in many ways. Why not take it a different way? “For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the cosmic powers of this darkness, against evil, spiritual forces in the heavens. For this reason take up the full clothing of God, so that you may be able to resist in the evil day, and having prepared everything, to take your stand. Stand, therefore, with truth like a belt around your waist, righteousness like a strong shirt on your chest, and your feet booted with readiness for the gospel of peace. In every situation take up the gloves of faith with which you can extinguish all the flaming arrows of the evil one. Take the hat of salvation and the book of the Spirit—which is the word of God. Pray at all times in the Spirit with every prayer and request, and stay alert with all perseverance and intercession for all the saints.” Ephesians 6:12-18 (CSB with Ian’s revisions).

    We are so accustomed to the war-like clothing that Paul is talking about that we can miss the intimacy of it all. Changing the armor to something we actually wear these days—rather than what the Ephesians were accustomed—may help you better understand the Armor of God. The pieces may be different but have the same result. Imagine as you are putting on your shirt saying, “I am putting on God’s righteousness.” As you put a belt on saying, “I am putting God’s Truth on.” Gloves may not work when it’s not Winter, so choose something else. The Full Armor of God is an allegory. Reframe it in modern terms to help you when you feel attacked, or even better, feel “armored-up” before you walk out the door.

    1) When you trust the armor-maker (yes, armorer), can you calmly trust the armor to take the hit for you? Do you?

    2) How should you respond when someone attacks (whether actual or perceived) a firmly held belief? Do you?

    3) How do you handle people when they honestly come to a different conclusion on what the Scriptures say than you do? What happens when the resulting behavior from those different conclusions appears to be in conflict?

  • Blessings of the Vine

    Isaiah 65:8–16, Luke 5:33–39

    In Old Testament and Jesus’ time, wine was considered a sign of God’s blessing.* In this Isaiah speech, the new wine will be the remnant that faithfully returns to God, and then to the Promised Land. The interesting play on this means that because of the old wine (Israel) that the vines (the promise to Abraham) yielded, they should be destroyed. However, “one says” that there is hope in the new fruit. This new potential is followed by a reclaimed swamp (Sharon) for pasture, and “cursed”/barren land (Valley of Achor) as a place of rest.

    Isaiah’s speech continues down a course of punishment for those who don’t (and/or continue to not) follow God. At the same time there is a promise of blessing for those who will follow God. The new wine indeed came and people returned to the Promised Land.

    Yet, the new wine can become old, and it did. It wasn’t aging well, according to Jesus. The modern process of winemaking is both art and science. Vintners are pretty confident with their wines that they will get better with age. There are wines that don’t get better with age, too. In older days, however, the precision wasn’t there, especially as part of the fermenting process. BAD wine and vinegar were common results. Was Jesus saying that the wine (the Pharisees and scribes, scions of the Jewish Law and religions) was bad? Maybe, but it is more likely that Jesus was saying that the aging process was no longer effective (just like real wine), and it was time for something new.

    This parable is often used to “prove” that Christianity was the new replacement for Judaism. It is used regularly to encourage churches to not hold too tightly to the old ways. Which is valid. However, the beauty of this version of the parable (see Matthew 9:14-17 for the other version) is the added line about the old wine. One must remember that the old wine was once new, too. The old wine has value.

    If Jesus is the vine (or root), and we are the branches (John 15:1-8), we should all be producing new fruit, which makes new wine. Let us not keep focusing on old wine already made.

    1) When you look at “the church” (all the claimants to Christianity), where do you see “new wine” and where do you see “old wine”?

    2) Your “old wine” used to be the “new wine”, even if you think you’re young, that’s so. Why is important to see the value in old and new?

    3) The wine and wineskins age together, how does that mirror our growth in faith and grace?

    *As a denomination in the temperance (abstaining from alcohol) camp, the Church of the Nazarene (and other similar denominations) often struggle to call wine a sign of God’s blessing. By God’s grace, Thomas Welch invented (or perfected) the process by which grape juice fermentation would cease, and no longer produce an alcoholic beverage. This did allow temperance folks to have a “fruit of the vine” that met the theological needs of Communion and the theological/pastoral needs of ministering to those affected by alcohol or had another philosophical opposition to alcoholic beverages.

  • Drawing Waters of Salvation

    Isaiah 12:2–6, Jeremiah 31:31–34, Luke 22:14–20

    Isaiah is often not filled with much encouragement. This particular “song”, however, is a pronouncement of the saved telling the unsaved that they can be saved.

    Isaiah starts out with his salvation, and that his relationship with God is sound. He then tells the wayward hearer that they will joyfully (note they are miserable) draw water of their salvation. Then they will sing praises to God. Springs of salvation, or could we say Living Water? What do you think?

    Water is life. This is a special truth in the desert, where water is scarce. From a scriptural standpoint, blood is the life of a creature. Thus when we come to communion, we are to consider both the aspect of blood as life (Jesus’ blood) and water as life (Jesus is the living water). When Isaiah speaks about the spring of salvation, it is reasonable to see a foreshadowing of communion.

    With its darker tone (the blood of Jesus), it is also easy to see that this is not quite what had happened before, yet had similar attributes to the sacrificial practices of the Israelites. When Jeremiah speaks of a new covenant, there is little chance that the Israelites would have expected how that covenant would come to be. That this new covenant also changes how the “law” worked would also be beyond expectation. How would the Israelites “know” God’s law? It is not until the Holy Spirit is fully expressed that an understanding of this new way of the law fully revealed. There is also a special promise in Jeremiah’s New Covenant speech. If we all know God’s law, and have to be neither taught nor teach (admonish) others. Looking at the world around us, and our own lives, the only way that happens is if we fully yield ourselves to God. Yielding ourselves to God often starts with the simple acknowledgment that we cannot fully understand God.

    The disciples didn’t fully understand God, and they spent 3 years with Jesus! Have you heard, if only Jesus were here, we’d get the real/whole story, and we’d understand (or even believe). If his disciples who were with him (even one going so far as to betray him) for years didn’t get it, would we be any more likely? With our post-Enlightenment and scientific tendencies, we might be even less likely to understand! Even Judas Iscariot (the betrayer) up to this point didn’t get what this specific night meant for the future. They were just celebrating Passover with Jesus.

    When we celebrate communion (a sacrament), we become participants in this last meal.

    Instead of the usual questions at the end (besides, there were plenty of questions already), we will end with Book of Common Prayer, Contemporary Collect for the Fourth Sunday of Lent:

    Gracious Father, whose blessed Son Jesus Christ came down from heaven to be the true bread which gives life to the world:
    Evermore give us this bread, that he may live in us, and we in him;
    who lives and reigns with you and the Holy Spirit,
    one God, now and for ever. Amen.

    US Book of Common Prayer, 2007

  • Catching What

    Psalm 99, Deuteronomy 11:1–25, Malachi 4:1–6

    Truth and story cannot truly be caught. They must be taught. And it doesn’t end there. Teaching may often have the appearance of catching, and if the teacher is truly skilled, the hearer/learner will not realize that they have been taught as they have already internalized both truth and story. Actions and words have to be repeated over and over until they become programmed. Yet, the church and the Israelites often stopped there. Empty words and empty actions are empty of all value and relationship.

    It isn’t until the connection is made to the heart that words and actions (i.e., Truth, story, ritual, etc.) truly begin to reflect what the intent is, and begin the journey of relationship. A great (yet sad) example is The Lord’s Prayer. Most long-time Christians can repeat the prayer. Yet, how many are not affected in their hearts when they say the words. Far too many.

    During his long farewell speech, Moses talks about binding the words to hands and heads. The Israelites turned that into both an art form and a boasting form. By the time of Jesus, the words bound on heads and hands (called phylacteries) became a source of bragging rights with their size. That missed the entire point. Moses talks about writing the words of God on the doorposts of houses or city gates. Christians today have scripture and “inspirational” quotes on their walls and even their phones. Many Christians vocally advocate for the 10 Commandments in courtrooms. How many of them, however, actually read—let alone follow—those words?

    Moses words were followed in a way they weren’t intended. These guidelines or suggestions were treated as rules. Moses’ whole point was to do whatever it takes to make sure that God was put first and never forgotten. Moses wanted the people to live and breathe the scriptures and the stories not to earn God’s favor, but because God had already poured his favor out! Moses intended for a way of life to develop that people would be formed by God, and not by man.

    His concern wasn’t so much for the generation who had grown up in the wilderness following the cloud of God. They had watched their parents—who had disobeyed and opposed God—die in the desert. Their very lives from the cloud to six-days-a-week of mana was based on God. It was their children and grandchildren (their and his legacy) that Moses was concerned about. The parents had had God so ingrained in their practices that they could easily take it for granted (or, honestly, forget). They had to teach and form their children to prevent drifting away from God.

    There is the famous “Pot Roast Story” of a mother teaching her daughter how to prepare pot roast. When the mom cut the ends off the roast, the daughter asked why. The mother really didn’t know and responded with, “that’s the way my mom did it.” The story goes on, and it ends with the daughter finally asking Great-Grandma the reason. The response? “Because it didn’t fit into the oven.”

    1) No matter who we are, we are always teaching. What are you teaching others about following Jesus?

    2) You cannot force someone to connect heart with action. You can nurture it, however. How and who can you nurture to be more like Christ?

    3) Is there some family or church ritual that you always wondered why? If so, how can you find an answer?

    FD) What are some family rituals that your family has? What do they tell you about your family?

  • Not Always Better

    Deuteronomy 9:1–9:7, Psalm 36, Romans 5:20–6:11

    You have been trouble from the beginning of this! Moses’ long good-bye speech (all of Deuteronomy) is a summary of God, God’s message, God’s calling, and Israel’s past, current, and future response. It’s not pretty.

    We can often look at the Israelites and question their memory, wisdom, or sanity. How do they keep making the same basic mistakes? Of course, we really get the Cliff Notes or Spark Notes version. A quick summary of the highlights, 40 years of highlights. If you could only write the highlights of your life, you could make it short, too. Plus, you would write about you, and some close family, and maybe some large events. This summary of the Israelites journey from Egypt to the threshold of the Promised Land (for the 2nd time) is for a populace that many times larger than the City of Marysville. If we took only our highlights, or perhaps lowlights, our story may sound similar. Moses is driving home a point. Don’t take God’s blessing for granted, and don’t ruin the inheritance of God.

    Much of the story of the Israelites’ travels from Egypt to the Promised Land is about hearts that were not continually grateful (and therefore humble). They had food they barely worked for (Mana). They were (generally) protected from enemies. Their clothes and sandals didn’t wear out. They had plenty of herds. They had plundered Egypt. They became comfortable with what they had and felt they should get more. They looked back at an idealized and false view of Egypt and threatened to return to Egypt if they didn’t get what they wanted. They certainly weren’t righteous. They were definitely stubborn. They were receiving the result of God’s promise to people long dead. God was faithful.

    Even in Moses’ time, the truth of Paul’s words still rings loudly, “…where sin multiplied, grace multiplied even more.” (Romans 5:21) Throughout the journey, God’s grace was abundant. While the Israelites didn’t think this way, apparently there were Gentiles that wanted to sin more (or thought they should) so that God’s grace would be even larger. Paul’s head may have not been in his hands in disbelief, but nevertheless, his disbelief comes through his writing. Of course, we should seek to sin more! That’s what we were saved from! Why would we go back to that life? Oh, wait, that sounds familiar. The Israelites wanted to go back to “that life.” Somehow, the slavery that they left (the law and sin) was somehow better than the Promised Land (grace and blessing).

    That is, however, the problem with many of the sins we struggle with. It seems “better” to live that way. It seems “better” to the world. It seems “better” to those around us. It must be better than.

    1) Why do we often return to the bad stuff (habits, behaviors, thoughts) that Jesus has been and is working out of us?

    2) Why does our knowledge of the way we used to live still pull us back?

    3) The Israelites left harsh conditions. Why would they choose slavery over freedom? When have you done the same?

    FD) What is grace?

  • Be Being Prepared

    Psalm 54, Acts 20:16–32

    Be gracious. How many times did you hear someone say, “If I were God…,” or have you said that yourself? Most of the time, those four words do not result in a gracious response. In fact, they are usually the introduction to something vengeful or self-righteous.

    Sometimes we do hear a gracious response after those four words, but then how often is our response to that grace…grace-filled. It’s sad, but often grace is not the initial human response.

    Despite our own orientation to grace-less-ness, we still look to God for grace-full-ness. Why is it that we expect more out God’s response than we deliver on our own?

    Deep down, beyond our conscious thoughts, we have an understanding that grace should be the way of things. As we all know, and as the psalmist states, we are among people whose “…teeth are spears and arrows, whose tongues are sharp swords…” Sadly, we are often those same people to others.

    Even sadder, sometimes we are that way to those we hold closest in our hearts. The psalmist takes a breath…and then…PRAISE GOD! God is faithful! Trusting that God is faithful often allows us to be grace-filled, even when highly distraught or distressed, as Paul was on his way to Jerusalem.

    As Paul gives his farewell address to those he loves personally and deeply, he summarizes his time in Ephesus. There are some things we should be taking from Paul’s address. First, he sought to be humble. We know that Paul was smart.

    Often smart people act as though they are better than others, just because of their intelligence. Paul made the case that wasn’t this way with him. He did not shy away from telling what needed to be told (profitable). It also tells us that others said many things that were not “profitable” to the Ephesians. This was one of Paul’s deep concerns.

    He warned the Ephesian elders to be aware of those that would tear the innocent apart and lead them astray. He is telling them to grow up. They will no longer be able to rely on Paul to be the leader, but they are now responsible. Paul reminded them of the tears he shed as he spoke the Truth, not just of God’s grace and kingdom, but that people will come (who might even be friends) that will try to destroy the faith of the Ephesians.

    He is doing those last minute reminders. He believes that this journey to Jerusalem will be the end of his journey, and wants them to be prepared both for grief and to wear the mantle of leadership.

    • 1) In his address to the Ephesians, Paul mentions the “…the gospel of God’s grace…” Why is that especially important for Paul as he looks to the end of his journey?
    • 2) When we look at the psalmist’s words about the “speech” of humanity, how can the gospel of God’s grace respond?
    • 3) Paul’s history with Ephesians, and his effectiveness with them was built over years. What does that tell about the legacy of faith?
    • FD) Why does Paul use the imagery of sheep for the people of the church and wolves for the people outside of the faith (not necessarily outside of the church)?

  • Transitioning

    Psalm 29; Isaiah 43:1–13; Matthew 3:13–17

    Many people claim to have heard from God. Often in church culture, we hear about Elijah and the “still, small, voice of God” (1 Kings 19). In Psalm 29, however, the voice of the Lord is anything but quiet. Massive trees break, the earth shakes, deer giving premature birth, the woodlands stripped bare, all due to the voice of the Lord. The voice of the Lord can be quiet or loud, depending on what we need.

    Through Isaiah, God calls out to the Israelites. The Israelites are in exile, and in despair. God reminds them that it is God who made them. It is God who formed not just humankind, but the people of Israel, reminding them of the promise made to Abraham.

    After the reminder—which is also a statement of reassurance—comes the challenge. As the Israelites walk through the waters, rivers, and fire. God will be with them. It is not insignificant that God says, “…when you pass/walk through….” God is not talking about avoiding trials (waters, rivers, fire). God accompanies in the midst of trouble. It is not just the accompanying, though. The figure of speech of “through the waters/floods” is one of death into new life: Jacob became Israel; Israel leaves Egypt; Israel enters the promised land; Elijah’s last walk; Elijah’s prophetic beginning.

    Walking “through the fire “is a symbol of purification. This is similar to the burned sacrifices, which were performed for the cleansing of sin. Through fire, metals are refined, and the impurities removed. In these times, fire was also a sign of life and security.

    One can say when we perceive that God is with us and for us, we will walk through our trials and be transformed.

    Even for Jesus, baptism (i.e., walk through waters) is a transition from life to death to life. When Jesus is baptized, he goes from the life he had (probably that of a carpenter) to the life of mission, the Gospel of the Kingdom of God. Just like us, Jesus “walks” through the waters. Jesus knows the things of our lives, for he walked them, too.

    1. Can you think when God has walked with you through times of refinement? What did you hear from God during this?
    2. When did you “walk” through a time of death into a new life (or way of living)? How did God walk beside them?
    3. What is similar between times of refinement, and times of death-to-life? What is different between them?
    4. [FD] What does baptism mean to you?

  • Knowing Whose

    2 Chronicles 6:32–42; Jeremiah 31:7–14

    Solomon was ceremoniously blessing the newly constructed Temple. There is a lot of political pomp and circumstance that is part of the ceremony. It would have been expected, and much of the political speech dressed up in religious language had the firm foundation of the people and Solomon being very much aware that all of this was possible only underneath the protective wings of God. Solomon had completed a huge number of projects that were large and public. This is the height of national pride. In the midst of this national event, there is a humble recognition that the people will fall away from God (including Solomon), and a request that God be gracious and forgiving to those that repent.

    This wasn’t just a request of God, but a reminder to the people (the political and religious leaders would have had a “front-row” seat to the speech/prayer) to remember whose they were. They were God’s chosen people, and yet, Solomon included the God-following people that weren’t Israelites. He included them in this prayer. In the prayer of national importance, displaying national and tribal glory, Solomon included those outside of “the people.” Solomon, whose ancestors includes a prostitute (citizen of an enemy city), a foreign widow (from the ancestral enemies), and a mother who had a potentially coerced adulterous relationship with his father, who had had his mother’s husband killed. Solomon, as he was praying, very likely had his own family story in mind as he prayed. He was living proof that God called and blessed people outside of the traditional boundaries.

    National boundaries will not prevent God from acting, calling, and redeeming. Even in exile, Jeremiah’s words are saying that the Jews will be called back to their ancestral lands, regardless of national boundaries. National boundaries are the works and rules of men. Though far away from home and culturally their identity, God still knew who they were, and was calling them home. The promise to shout for joy on the heights of Zion would be a public statement of their restoration, and their security in God.

    Cultural and national boundaries still do not prevent God from acting, calling, and redeeming. As Epiphany comes, most of us need to recall that we are God’s children not because of who we were born to or where we born, but because of Jesus’ sacrifice on the cross. That sacrifice crossed boundaries of nation, “race”, age, gender, and even time itself to bring us into God’s family.

    1. Even before Jesus was born, God moved among the Gentiles. Why do you think that this is important?
    2. If God sets asides human barriers for relationship with him, why do we make so many? What barriers have you put between people and a relationship with God? What barriers have people put between you and your relationship with God?
    3. [KD] Why is it important to you that God ignores barriers between people?