Devotion.al

Tag: temptation

  • Choosing Sabbath

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

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

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

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

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

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

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

  • 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 .”

    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 the mourning, grief, and pain of .

    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 of the speaker. Sometimes the platitude is to anesthetize the speaker! When they 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 , this one might be the most freeing). Perhaps in the midst of our pain our greatest 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 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 grieving process?

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

  • Blaming God

    2 Chronicles 12:1–8, James 1:12–15
    When we read the Old Testament, the phrasing is often such that we could say God caused most suffering. In fact, there are many who truly believe that despite the balance of .

    Let’s take the story of Rehoboam and Shishak. Rehoboam was the of Solomon, son of David. David was the man that God promised would have a descendant on the throne of Israel, as long as they were . For 3 years, Rehoboam was faithful. Rehoboam used the Law to establish his and authority. Once that was done, he was done with the Law. Rehoboam’s reign didn’t exactly start well, but he could have done alright had he (and Israel alongside him) stayed faithful to God.

    This is the same with each and every one of us. We may about the innocents (like children) who, through no fault of their own, are pulled into the brokenness of the of humanity, and up suffering because of it. We may not even be aware of it.

    God does Rehoboam to account. Rehoboam—and Judah with him—will be abandoned to the ravages of the latest military dominator, Shishak. Abandoned. There is a lot that can be pulled from this. The primary one is that Judah has been under God’s protection, guarding them against Shishak. God wasn’t going to make Shishak attack Judah. Shishak would have naturally gone against Judah. It would have been God’s protection that kept Shishak from attacking.
    Rehoboam’s and Judah’s humbled themselves (kind of surprising for Rehoboam), God relented…somewhat. The gist of it was that God would still let Shishak attack, but that the result would not be desolation, but becoming a subordinated people. Was it great? No. It was intended to be a learning lesson, but the hearts of Rehoboam and Judah were to set in their own ways (already!) to fully to God.
    The sad reality is that in situations like this, we ourselves can often become this type of hardhearted person. In certain instances, God may have kept the worst consequences of our behavior from affecting us, while still allowing some so that we would be disciplined. Instead, we can often see the lesser consequence of God not doing something and complain.
    James was obviously dealing with something similar but in the realm of temptation. The lack of personal responsibility drew strong rebuke from James. He did not want people to blame God for their choices (and the consequences of those choices). Rehoboam succumbed to temptation (of not following God). He had a choice. God did not make him choose to succumb, nor did God try to tempt Rehoboam.
    1) Have you ever blamed God for temptation (or more specifically falling for it), or making you too weak?
    2) Have you ever heard someone else blame God for their succumbing to temptation? How did you ?

  • The Truth of Lies

    Proverbs 29:22–25, Philippians 2:5–11, Galatians 6:1–5

    Tell the truth. That is a maxim for . However, often we succumb to the to lie. We can be surprised when it pops out, or we could plan for it. There are times where lying is appropriate (as many Germans, for example, lied to the Nazis to protect Jews). Most lying, however, is not such.

    Lying can come from anger. It can come from pride. It can come from . An angry person may lie to inflict pain upon the person they feel is hurting them. A person of pride may make their story bigger to make themselves feel superior. They might also lie to preserve their way of life or . Fearing mankind, however, is probably the biggest root cause of lying. The of Proverbs is that fear men before fearing God is not a good prioritization of things.

    ‘s train of thought regarding Jesus submitting himself to all (really, by dying he did), Jesus provides the example of selflessness. We are often taught a selflessness that is mindless and without self. Yet, that is not Jesus’ example. Did Jesus at any point forget who he was? Did Jesus stop being who he was? Of course not!

    The humble and aware obedience that Jesus displayed is the example. Jesus was angry at times (think the temple). He did not lie or seek to hurt others. He sought to correct others in a way that some (not all) would understand. Jesus could have made himself out to be the King of Kings.

    Instead, he would escape the crown of an Earthly . Jesus consistently shared the Truth in the face of people who not only didn’t want the Truth, they also wanted him dead.

    The biggest temptation when it comes to lying is catching the other person in it. We feel so much better about ourselves. “…if someone is overtaken in any wrongdoing…restore…with a gentle .” The gentle spirit is why Christ’s is so essential. We’ve all been there.

    What makes that lie we told better than theirs? Nothing. We need to submit ourselves to our fellow Christians, not just because we are called to, but because when humbly submit ourselves, we are able to correct in .

    We don’t like this submit, humbleness, nor truth. It makes us uncomfortable when we make it a way of life. We don’t mind doing it when it costs us nothing. If it costs nothing, of what value is it?

  • Harvest Days

    Genesis 8:20–22, Haggai 1:3–6, Matthew 9:35–38

    If you have been reading these devotions with any regularity, you might have noticed that I generally do not put myself into them (e.g., I, me, my). I am making an exception today.

    I was driving home, and passed a sign at an espresso stand that seeing, “The first 5 days after the weekend are the harvest.” I processed that for a moment, thinking what a cool sign.

    Then I re-read it, and changed my mind about the sign. It actually read, “the first 5 days after the weekend are the hardest.” That was depressingly pessimistic. What I initially “saw”, however, stuck with me.

    I Sundays. I love coming/going to . I feel “off” if I’m not there. Your when you read this is I’m a pastor. My role as “pastor” doesn’t really that. Church is often more “home” than my house. Church with all its angst, emotions, and (we bring it all in with us), may not be the most joyous thing for you. I feel bad if that is the case with you (though I can sympathize).

    The reality is that church should be the spiritual and emotional recharge for the next 5 days (really, the next 6). Yet, it is not supposed to be a recharge so you can “just” go back to work. Those next days are “harvest” days. We are the laborers that speaks of and there are very few of us (proportionally). We are to be recharged to do the work of the by bringing people into it.

    I’ll be real. You may think I’m pointing a finger at you. I too struggle with being the laborer. I am far too aware that I am pointing far more fingers at myself. I want to focus on my job and get it done (including at church). I am wired that way, and you may be too. To Jesus—Our Lord and Savior—our real job is not the tasks of the job. It is the people.

    1) What excuses do (or did) you use to not be a laborer?

    2) What habits can you develop (it will take time) to focus on the goal of the harvest, saved/ souls?

    3) If you are part of a small group or group (i.e., “band”), add this to your agenda. When was the last you were held accountable for this? When was the last time you held accountable?

  • Deceptive Misery

    2 Corinthians 9:6–11, Matthew 6:16–18

    Misery loves company, so it is said. By misery, we aren’t talking sadness, grief, or mourning. We’re talking about the attitude of , soul, and mind that finds the worst in it all and revels in it.

    Sadly, there is often a strain of that in the church. “Look at what I gave up” or “I give to help those…” In traditions, such as ours, that has long been a tendency. What is always amazing is how it is often dressed up in “doing the right thing” or “not being of the world” or “not putting ourselves in the way of ”. This might sound a bit snarky. There are a lot of people who honestly mean it. Yet there is a strong (and often loud) group where they want the attention for the activities they avoid, rather than living out the grace upon all believers by Jesus. They are often miserable.

    When we read Paul’s words in 2 Corinthians 9:6–11, we (reasonably and rightfully) see wisdom regarding and actions. Yet, the “right” actions (including giving money, time, and effort) need a basis of generosity and grace, not misery. Hearts focused on God’s immeasurable generosity and grace will be far more inclined toward sharing it with the world.

    Jesus’ words echo this when talking about those that add to their discomfort (hunger) and add a deliberately poor appearance. They were happy in their misery. They took joy in their misery, using it as a source of pride, control, and influence.

    We can look around us and see many of the same tendencies in the secular world. It is not immune.

    1) As we have the wisdom of God in the , and the words of Jesus, how can we teach others (in and out of the church) to not live the of self- misery?

    2) What are your thoughts about how an attitude of grace and generosity can fulfill Paul’s words?

    3) How does fasting and giving in private add or subtract from an attitude of grace and generosity?

  • Measuring Value

    Acts 3:1–26, Acts 14:8–18

    All of us have experienced—or know some close who has—a significant health issue, whether going on for years, or for a short time. Often those health issues come with significant costs, too, making a bad situation even worse. It also isn’t necessarily a matter of good or bad health care insurance. It is all the stuff surrounding the issue that often has the greatest cost.

    In the era of Acts, and even as recent as today, people who are disabled (physically or developmentally) are viewed as a waste. What the crippled men experienced is, sadly, no different than what many experience today. Outcast. Forced to beg. Their families brought them to beg. people into . That was their value.

    We all have a to judge people on the value they bring to us. Do they make us happy? Do they take care of us? Or the flip side, what does this continuing doing to me? How is this keeping me from what I want to do?*

    When we judge people by value, we judge people just as if they were things. People are not things. They have God’s image in them ().

    Peter, John, , and Barnabas could have allowed themselves to be valued by the results of the healings. Had they done so, however, they would have not been acting within the framework of God, and it’s questionable how effective they would have been afterward. Instead, they pointed to . They could have allowed themselves to be used, as many of us do to “friends” and influence. They pointed to God.

    1) Have you ever found yourself evaluating people on their value to you?

    2) Have you ever believed that someone pretended to like or even you because of what you could do for them?

    3) Do you think God values you because of what you can do for God, or is there something else?

    *This, of course, does not mean remain in an abusive relationship.

  • Unity Dream

    Psalm 100, Ezekiel 37:15–28, John 10:14–18, Galatians 3:28

    is a powerful message, and it calls to the deepest parts of us. E Pluribus unum—Latin for “Out of many, one”—is the motto of the States. In this motto is the desire that no matter where people came from, and what differences they might have, they can be united in the United States. This is a great motto and a great goal. However, it’s easier (but not always easy) when the people come from the same general area (Northern Europe, for example) than when they come from diverse places (like anywhere in the world). Finding unity in such diversity is a struggle at best. It is it though.

    When Ezekiel is speaking, he is speaking to a people that were now divided. No longer were the tribes of Israel under one banner. As a result of the , animosity developed between people groups that at one time viewed themselves as one. Military and political conflict was occurring. That God led Ezekiel to preach this message shows us that the division of Israel was not what God wanted. It wasn’t the goal. A united Israel that worshipped God—and God alone—was what God wanted. David’s line would also again be king over this united land, which was a tie back to the height of Israel and a tie forward to the coming of , of Joseph of the line of David.

    By the time of Jesus, the dream of unity was long gone, so it seemed. Samaria (formerly the Northern of Israel) had lost most of its Israelite-ness but retained enough to know where it came from. The bloodline was corrupted from a Jewish perspective, but the ties were there. Into this Jesus—who was speaking to Jews—spoke of those that were in another flock. Jesus said he was gathering them, too. No longer would there be multiple flocks. There would be only one flock.

    “There is no Jew or Greek, slave or free, male and female; since you are all one in Christ Jesus.”—Galatians 3:28

    Time and time again God speaks to unity across all the boundaries that we have made.

    1) Where is God calling you to be a unifier, and not a divider?

    2) Why is the so strong to separate ourselves from ? When is it good, when is it bad?

    3) What behaviors, tendencies, or beliefs cause others to separate themselves from you? What of those things are God-oriented, and what are self-oriented?