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Devotion.al

Tag: together

  • Obedience of Faith

    Nehemiah 9:26–38, John 5:19–29 (read online)

    We struggle with obedience. We struggle with rules.

    We often don’t like the rules created by others, especially if we are to live by them.

    The reality is that rules do govern our lives. Sometimes the “rules” are not truly rules but are written descriptions of reality. The laws of gravity, entropy, magnetism and so on follow this.

    Using the word “law” can be deceptive as they are a description of behavior that is perceived that all things follow. Yet, in many respects, these are the only laws that everyone obeys. These laws of physics aren’t something we think about. They are just part of our lives.

    By and large, all the legal laws we have, we don’t really think about, either, other than some of the driving ones.

    We don’t think, generally, about laws of incorporation, franchises, utilities, building codes, commerce, in fact, all sorts of things.

    Sometimes, we might have to deal with some of them, but not always. When we do we recognize it, it is as a societal hoop we jump through if we want to move forward.

    What ties all of these rules and laws together is that there is no faith component in them. There might be some sort of different faith in regards to the underlying system (e.g., capitalism, democracy), but the laws themselves require no faith.

    Unless he obeys, a man cannot believe.
    — Dietrich Bonhoeffer

    The Israelites didn’t have enough faith to obey, apparently. Or was it something else. What is Dietrich Bonhoeffer getting at? It appears to be a catch-22. The Israelites didn’t have faith, because they didn’t believe, because they didn’t obey? Does faith have anything to do with belief? Time and time again, the Israelites did not obey.

    Disobedience became a way of life, and so did unbelief. The ultimate consequence was being slaves in their own land, that they had been given by God. By the time Jesus came, while the Jews (the descendant of the Israelites) were oppressed, they weren’t (by in large) slaves. Their position within the Roman structure wasn’t freedom by our standards, granted. However, their religious leaders created new and enforced old laws that enslaved their hearts. What about obedience? And, that, is where we get to the rub of things.

    Jesus put his obedience out there in a way that was different than the religious leaders. Jesus could not do anything on his own. He bound himself to God the Father. This is the kind of obedience that Bonhoeffer is getting at. It’s not rules for rules’ sake (which is what the Jewish law had devolved to), but for the heart of God. Obedience for obedience’s sake, or to get something, is not Godly obedience. Godly obedience is doing as we are called to do by God because we were called to it by God.

    1)What do think when you think of obedience?

    2) Which is easier, obeying human laws, or God’s laws? Are you sure?

  • 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?

  • 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?

  • Lamb Expectations

    Numbers 27:15–17, John 10:1–16, Luke 10:1–12

    Shepherds have long held a presence in the story of Israel. Sheep were part of Abraham’s, Isaac’s, and Jacob’s, and the 12 patriarchs’ lives. Moses, too, was a shepherd. Therefore, it is not a surprise that he talks about the people of Israel needing a shepherd. And, after being “bitten” by them numerous times, he probably thought they acted like sheep. Moses even goes and uses shepherding language (go and come back) to describe his successor.

    Goes and comes back terminology is used by Jesus, too, as he calls himself the shepherd. Jesus goes further and says that his sheep will know his voice, and run from the voice of a stranger. What’s really interesting is that John then makes an aside and calls it a figure of speech. As John was writing much later, one can safely assume that John saw many “running” away from Jesus, who had once proclaimed to follow Jesus. Thus he saw Jesus’ words more figural because the sheep sure didn’t seem to be listening.

    When taking all the sheep and shepherding imagery together, it becomes a little more obvious that when Jesus sends out the 72, his expectations are not high. He calls them lambs. This means that they are innocent. In many respects, lambs are innocent even of what it means to be a sheep. The innocent lamb being sent out has no protection in the herd, meaning that the threat of wolves is even more significant. This lamb has no protection (money, food, clothing, weapon).

    The other part of being called lambs, especially in the light of the shepherd, is that they are his little lambs of his little flock. Someday, they grow up to be big sheep. As big sheep, they will lead, guide, and teach the new lambs what it means to be sheep, and who the shepherd is, who the shepherd isn’t, all while the shepherd isn’t present.

    1) Who are the lambs in the church (don’t jump to just the easy answers!)?

    2) Who are the “big sheep” in the church (again, don’t jump to just the easy answers!)?

    3) How do you, we, the church teach who the shepherd is? Can you think of new ways? What about old ways no longer used?

  • Guarding Wrong Things

    Psalm 51:1–13, Luke 15:1–10, 1 Timothy 1:12–17

    “Be gracious to me…Against…you alone…have I sinned…Purify me…Turn your face…from my sins…create a clean heart for me…Do not banish me…sustain me…sinners will return to you.”

    The (very) abbreviated Psalm 51:1–13 above probably resonates with you. The Psalms are often flowery poems, and when we strip much of that away it hits even deeper. As you read the full and abbreviated Psalm, did you feel gratitude toward God and his grace given to you? If not, I urge you to re-read both again.

    After almost 2 millennia of digging in and seeking God’s truth and wisdom, it has almost become the default setting that Jesus is God (though often still hard to fully grasp). Why is that important? Well, if Jesus is God, then Jesus would display God’s nature and character. That being the case, we ought to look at the Gospels as insights into God.

    In Luke 15:1–10, we often focus on the parables, which are great. Yet, the whole reason for the parables was to explain, “…[Jesus] welcomes sinners and eats with them.” God WELCOMES sinners and eats WITH them. Pardon the philosophical wanderings things brings to mind, but are we the church—the so-called bride of Jesus—doing that?
    Is the church so concerned about purity—and apparent holiness—that it (they, we) doesn’t welcome sinners and eat with them? This is not a new struggle. In the early years of the church, there was a barrier to entry for the literal safety of the church. With Augustine’s official recognition of the church (and its sad becoming a place of worldly power), the barrier became toeing the party line (in both Western and Eastern Christendom).

    Perhaps instead of looking at the last few decades as the way things ought to be, perhaps we ought to look to the founding of the Church of the Nazarene. Phineas Bresee—viewed by many as the primary (but not only) founder of the Church of the Nazarene—had his church in (what came to be called) Skid Row. The alcoholics, prostitutes, drug addicts (opium) were all there. They didn’t have it all together. Do you?

    Yet the church puts litmus tests on a lot of things. It’s so much easier to say here is the line you must cross. Jesus died while we were yet (and to be) sinners. Jesus crossed the line! Jesus just crossed it the “wrong” direction. Thanks be to God!

    A parable: There was a company whose workers were on strike. The strikers’ singular complaint was that the company kept trying to bring in the “wrong” people. Those people were dirty, smelly, believed the wrong things. How DARE the company try to bring them in! They—the striking workers—were the ONLY ones who knew who belonged. A person trying to answer employment ad tried to get in, but the strikers wouldn’t allow it. The company president saw the person being spat on, yelled at, and even struck. The president then went to the person, crossing the picket line. The president grabbed the person’s hand and brought the person in. The person said to the president, “your workers are bad people! Look what they did!” The president responded, sadly, “You see, they think they are on the inside protecting the company, but really, by their actions, they are now on the outside.”

    1) Are we excluding the people that the Holy Spirit is bringing to us? If so, how and why?
    2) What is the difference between purity and holiness?

    3) Which is more inviting? Telling a person how wrong they are, or telling a person how loved they are? And, then, how do you show either one?

  • Deceptive Holiness

    1 Timothy 4:6–16, Colossians 2:1–23

    myth: usually a traditional story of ostensibly historical events that serves to unfold part of the world view of a people or explain a practice, belief, or natural phenomenon.

    Myths are powerful. Often the struggle of myths is their competition with one another. Focusing on “…explain a practice, belief…”, we all know that there are plenty of practices and beliefs in church that people have. Many of these have been built up to such a point that the Gospel seems to lose to “the way things must be.” The Church of the Nazarene is no different (we’ll try to be careful walking on eggshells). The first Church of the Nazarene was “born” on the streets of Los Angeles’ Skid Row (or its equivalent). There was a huge problem with alcoholism and alcohol in general. So, one of the principles was no drinking, and it makes perfect sense. The Christian life was held up as an example to live up to, and one of the ways to escape the path of destruction was to stop drinking. Having a religious and social “contract” created a place of restoration and health.

    However (you knew this was coming), the righteous rationale became a litmus test for holiness. If you consumed, sold, or make alcohol, you were obviously not holy. This sounds a little over the top, doesn’t it? Does that mean generations of Christians (including Paul’s successor, Timothy) were not holy? Of course not! There is an argument (questioned by many) regarding the alcohol content difference between Biblical wine and today’s wine, but that really isn’t the issue. If we took things to the extreme, we would only be holy if we were monks or nuns (or the Protestant equivalent). That seems pretty silly, too.

    Let’s be clear. We can look around us and see alcohol (and many other things) are a significant problem. Alcohol (and those other things) can easily lead one away from family, church, and God. On the other hand, many of these things should not be presumed to do this. Do many of the troublesome things lead us away from Jesus? Absolutely! God is full of grace and mercy, and still constantly calls us to him, and away from those things we find tempting.

    Alcohol is an easy one. What about the internet? The internet has enabled the destruction of many families and churches. There are many people addicted to the internet (or something on it). The church isn’t calling for the banishment of the internet (okay, there are probably local churches that are). In fact, the internet may be the greatest evangelism tool we’ve had since the printing press. Alcohol, the internet, food, money all have the potential to destroy humanity.

    With that being said, then, what are we to do? Holiness isn’t just personal. John Wesley noted that holiness is only truly found in social holiness. That means we are all to be holy to/with/for each other. The rules of holiness, just like the rules of the Jews, are shadows of things to come. We are called to walk with each other toward Jesus. We are to study together, pray together, weep together, praise together, worship together. We are called to live as framily. Rules are easier than holiness. Rules are a checkbox to complete. Sadly, often when we complete the checkboxes we think we’re done. Until we’ve gone through the veil of death, we are never done walking the road of holiness toward Jesus.

    1) Have you ever accused or thought of someone not being “holy” or living the “Christian Life”? Why? Was it a “rule”, or was it Scriptural?

    2) Who are you walking with on the road of holiness? Are you actually talking to them about your holiness journey and theirs?

  • Fruitful Unboxing

    Galatians 5:22–26, 2 Peter 1:5–11, 1 Corinthians 12:4–11, Romans 12:9–21

    We are all familiar with the list of the Fruits of the Spirit in Galatians. Hopefully, you even have them memorized (If not, there’s your challenge of the week). It is an impressive list. If we are honest with ourselves, were we to be full of these, life as friends and framily would be wonderful.

    We are often less familiar with Peter’s list, as it just doesn’t have the pull that Paul’s has. While Paul has his list as a result of the Spirit indwelling (being inside of us), Peter has us adding them to our very faith. Paul and Peter are similar but different. They also have a different emphasis. Paul’s list seems more focused on the evidence of a holy life. Peter seems more concerned that followers of Jesus aren’t “useless” or “unfruitful”.

    The problem (yes, problem) with Paul’s list is that many people few it as exhaustive (i.e., those are all the fruit). Paul, on the other hand, doesn’t seem to be as concerned with how the Holy Spirit works. While in 1 Corinthians Paul is more concerned about “gifts”, rather than fruit, his opening point is that there are different gifts and they are all gifts from the Holy Spirit. Who says, then, that the “fruit” in Galatians or in 2 Peter are it?

    It has been amazing over the years to witness heated and heart-felt conversations regarding the Gifts and Fruits of the Spirit. It becomes amazing how people see these lists as the only way of things when the Holy Spirit is someone you put in a box. Paul certainly didn’t. The sad part then becomes that people are so focused on the Fruits and Gifts they forget about the why.

    Life together is hard. We all have different stories. We all have different pain points. Some have experienced significant life events that we cannot ever fully understand. We may have something that another cannot fully understand. That’s okay. The Fruits and Gifts of the Spirit ultimately are to not only a progressively increasing Christian life on our own. It is also to be for life together as framily.

    The last piece is the framework that we are to operate from as framily. A lot of times the wording that is used for those outside of the framily (persecution, for example) often feel as if they come from within. Live at peace.

    1) What other “Fruit” of the Spirit might there be? Why do you say that?

    2) What are some other Gifts of the Spirit that you can think of? Where do you see them being lived out in the framily?

    3) How do you see the Fruit and Gifts of the Spirit working out in and building up the church body (the framily) in light of the framework of Romans?

  • Faithfully Blind Together

    Leviticus 21:16–24, Matthew 20:29–34, 1 Corinthians 1:26–29

    Even today people struggle with blindness. Granted, today those who are blind have legal protections, braille, technology, and acceptance that wasn’t part of other cultures. In the New Testament era, the only “job” the blind could get was begging. Doesn’t sound very fulfilling or enjoyable.

    Our story in Matthew takes place on Jesus’ last journey to Jerusalem. Whether the large crowd was only because of Jesus or also because of the approaching Holy Days is somewhat up for discussion. Regardless, though, the blind men were probably looking forward to having a more successful attempt at begging, due to the emotional high that people would have had, and the affiliation of almsgiving with Holy Days.

    Instead, they hear Jesus is coming. They probably had already heard the stories of the miracles he performed. That Jesus would be near them would be exciting and would be hope-filled. They cried out, but the crowd tried to silence them. Some commentators take a symbolic view of this. The crowd is the world (and Satan) trying to drown out the coming salvation of Jesus. The blind men, like Christians, have to overcome the world to meet Jesus. It might be taking a few too many liberties, but the reality is these men overcame the crowd.

    In all likelihood, this was not normal behavior for them. They would generally be meek so as to not be bullied. Yet, they went for it. They took the risk. Opposed the crowd. They could now see.

    The weak. Foolish desires. The despised. Yet, Jesus heard their cries and healed them. Paul notes that the world has a different form of evaluation and valuing people than the Kingdom of God.

    1) What have your thoughts been (whether now or in the past) of people who were not fully as capable (physical or mental) as you?

    2) People are quick to value people based upon their physical bodies. Why do you think that is?

    3) Why do you think Paul concludes with, “…so that no one may boast in his presence…”?

  • Worship Together

    Genesis 28:10–17, Exodus 3:1–6, Luke 23:44–46

    Have you ever been confronted by a person who states that they can worship God better in nature than in a church? They might be right. Jacob put a stone under his head, and upon waking declared that the wilderness was the house of God.

    Moses is wandering in the wilderness minding sheep. He walks to a burning bush that is declared by God to be a holy place. This is no church.

    During the last moments of Jesus’ crucifixion, the temple curtain (dividing the “normal” temple from the Holy of Holies) was torn in two. The division between earthly and Heavenly is gone.

    So, what about our challenger? They might be right. Perhaps they can worship better in God’s Creation. It’s not out of the question as we look at Jacob and Moses. If we are only called to worship God, then the challenger is right. So, where does that leave us? Moving beyond worship.

    The Christian life is far more than mere worship (not that it isn’t good and necessary). However, the way of Christ means being transformed into Christ-likeness. As good as worship is, it is only meant to be a piece and not the centerpiece of life of a Christian. When we worship together, in comparison to alone in creation, we also become more of one heart. This allows—over time—us to temper and form one another.

    1) Have you ever been tempted to just go it alone in worship? Why? What restored you?

    2) If you’ve had a conversation with such a challenger, what was your response?

    3) For you, what is the connection between worship and community?

  • Starting at Home

    Psalm 2, Colossians 3:1–17, Acts 11:19–26

    One of the blessings and one of the curses of being American is the freedom to decide who we are. One of the biggest struggles between immigrants and their children is the change of identity. As much as most immigrants truly seek to join their new country, there are things that just don’t work for them. Their children walk the line between new and old, along with all the stress that goes along with that (think differences over worship music but over everything).

    The church was that second generation, and then some. A way to think of it is the child of a Tibetan immigrant and the child of an Argentinian getting married. The strains of their parents’ cultures, plus their new adopted (American) culture, plus the different culture of their spouse. That was the church.

    The “children” of Judaism, Greece, Asia Minor, Rome were, by-and-large, no longer part of their “native” culture, and could not really be part of a “different” culture. The Followers of the Way (the name prior to Christian) were following a weaving and winding path between multiple cultures, nations, and languages. They lived in between. Even their identity as “Followers of the Way” was still deeply tied to Judaism, so even that was not particularly solid.

    The key to identity was made in Antioch. Only God knows who coined the term Christians. They could have been called Nazarenes, but Christians became the label. Even with a “formal” label, it still took years, and even today it seems that while the label is active, there is not a unified Christian culture. If there were a truly united Christian culture, the hour on Sunday would not be the most segregated hour of the week. If there were a truly united Christian culture, Facebook, Twitter, and other places wouldn’t be in the state they are in.

    If the church were united, as Christ calls us to be, we really could be the healer for a culture and country in pain. Instead, we are just as miserable, angry, bitter, and pained as everyone else. We are not perfect, we just need to be better in how we treat people especially fellow Christians for it starts “at home”.

    1) As people are quick to jump on bandwagons, praying for the hurting (good), questioning violence (good), discussing freedom (good), trying to be the light (good), be even quicker to pray and discern prior to posting. What witness are you presenting to your fellow Christian? How about the world?

    2) As the country, and world, seems to be tearing apart, we Christians are still to be Followers of the Way, winding our way between people, cultures, and perspectives. What skills and practices do you need to develop to be better walking on the Way?

    Why do the nations rage
    and the peoples plot in vain?
    The kings of the earth take their stand,
    and the rulers conspire together
    against the LORD and his Anointed One,
    Let’s tear off their chains
    and throw their ropes off of us.
    —Psalm 2:1–3