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Devotion.al

Tag: trust

  • Burden Bearing / Burden Sharing

    Psalm 119:169–176, Psalm 121, 1 Peter 5:1–11

    No matter how strong your faith, there has been (or will be) a time when you desire nothing more than to be relieved from your burdens. It may be a job, finances, family, health, death. Often we just want to escape.

    Psalm 119 is full of many emotions and longings. Verses 169–176 are a plea that God will hear and rescue. It isn’t quite the bargaining phrasing, but there is a strong tone of, “I’ve been good, so please help.” It’s not bargaining with God, per se, but it does show a very human expectation of reciprocation.

    Psalm 121 has more the tone of fulfilled expectations and resolute trust in God’s deliverance of believers. It sounds great. However, it doesn’t always work out that way. The danger of Psalm 121 is its context. Is it true 100% of the time for all believers? No. It is the ideal. Many Christians and Jews have suffered and died over the years. If they were to hold onto Psalm 121 at the exclusion of all else, then their faith could well be broken in times of trial. Psalm 121 is often used to comfort people, yet its very comfort could be what finally pushes a person from the faith.

    This is why Peter’s words are so important. In these verses, Peter’s larger goal is humility. How we interact with people, especially when it comes to the mission of God, is important. We are to look at ourselves as caretakers and guides. Only clothed in humility can we honestly help one another. The other side of humility is being able to look at God and say, “your will be done,” and mean it.

    Peter seems to also toss in a phrase, “…he may exalt you at the proper time…” Humility and waiting on God’s timing. This is why as we suffer, suffer with those who suffer, and try to console others, we need to be careful in our words and the use of the Scriptures. We have to be humble as we share and care, for we are not there and we are not those in need of love. We also need to understand timing, and that we don’t always get what we want, and if we do, not when we want it.

    1) Is there someone you know suffering that needs to hear of God’s love for them?

    2) How could pride get in the way of our perception of God’s deliverance?

    3) Help, Humility, and Timing. How do you see those working in your life in regards to your faith journey, and in regards to your behavior toward others?

  • The New Healing Miracles

    2 Kings 4:18–37, 2 Kings 5:1–14, Mark 10:46–52, James 5:13–18

    We are embodied creatures. In other words, our bodies are part of our being, well-being, and attitudes. When it isn’t well, it is harder for our perspectives to be positive or good. We have to work harder, pray harder, trust more to be joy-filled when our bodies aren’t functioning.

    The Scriptures are filled with miraculous healings. The Shunammite woman’s son (who was a miracle as it was) being raised to life. Naaman’s healing of leprosy by washing in the river. The blind man being able to see. There was so much healing going on.

    Today, however, there does not seem to be as much. There are the charlatans who “heal” in Jesus name while emptying wallets. The verifiable healings are minimal (there are some). In the developing world, there are verifiable miraculous healings. Now, yes, there are miraculous healings even in the developed world. You may have experienced one yourself. However, they just are not that common.

    One could argue that faith (or lack thereof) is the reason, and there is probably truth in it. Science and medicine, however, have taken the place of miracles. This is not to say that miracles do not occur. It is that because of our faith in medicine, God works through that primarily.

    1) Why do you think God works through modern medicine, instead of miracles, in the developed world?

    2) When James wrote his directive regarding seeking healing many of the ailments easily dealt with today were life-threatening. What does this tell you about seeking healing?

    3) When we credit God for our healing through modern medicine, we still need to be thankful for and grateful to those who are in charge of care, especially for their faithful work, even if they don’t see it that way. How can you do this with those charged for your care?

  • 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?

  • 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?

  • What God’s Will?

    Genesis 37:16–27, Deuteronomy 30:15–20, Matthew 12:46–50

    One of the most heartbreaking things taught by certain Christian traditions is that God wills bad things to happen to people. One of the reasons they draw that conclusion is that we are able to look back at stories like Joseph’s and say, “God knew/planned/designed this to happen.” For people who have no faith or have believed themselves betrayed by God, how could such a perspective bring them comfort or joy? In fact, it is not surprising that they would never trust such a God.

    One of the other presumptions often followed is blind faith. Blind faith often means “following your heart” without any planning. This is not Joseph’s faith, or at least scripture doesn’t provide that description. Part of the other problem with our looking back and imposing our own stories is that we forget or neglect a basic reality—and it certainly was Joseph’s—life is hard. What Joseph experienced is probably not that different than others experienced in the same era. We can draw that conclusion fairly easily, for selling family into slavery is still a story being experienced today in many parts of the world. It doesn’t make it easy, though.

    When Moses sends off the Israelites to the promised land, he presents a choice: life or death. One would think that was an easy and simple choice. As the story of the Israelites unfolds, however, we can see that it isn’t the case. Yet, again, the conclusion could be drawn that God planned that the Israelites would not choose life. Yet, that isn’t God’s intent, purpose, or God’s heart (as revealed by his prophets). Yes, God knew, and God loved them anyway. God knew, and he loved everyone so much that he permitted awful things, even while he cried out to them to return.

    God did not seek to send Joseph to death or slavery. Joseph’s brothers had a choice. There were plenty of choices that could have been made differently, Israel (or Jacob) could have made different decisions, as could have Leah and Rachel. Joseph definitely could have made different decisions. It’s not what God directs or allows, it’s what God redeems that is the real story.

    What is God’s will for us? Well, God’s will for Joseph was that Joseph interpret dreams that God gifted him the ability to interpret. God’s will for Moses that he guide the people to the Promised Land. They both did it, but not fully and in the best way.

    God’s will for Jesus’ family was that they raise and love the Messiah. They did, but as the “blooming” of the Messiah occurred, they weren’t so happy. What was God’s will for them? They partially succeeded but had a slight change of heart. Did they fully oppose God’s will? No. They just made things a little more difficult for the Messiah. Being true to form, Jesus redeemed it, teaching us what it means to be Jesus’ family.

    1) Why is “being in God’s will” so attractive? Why is the view of God controlling everything the opposite of “being in God’s will”?

    2) What is the difference between being in “God’s will” and blind faith? What are the similarities?

    3) Why is redemption such an important piece of understanding “God’s plan” versus God redeeming our choices?

  • Boundaries of Service

    Numbers 32:16–22, Matthew 3:13–17, John 13:1–17, 2 Corinthians 5:14–17

    Service takes many forms. We are often tied into our mind’s understanding of service, and thus become blind to what service can look like. In the case of Reubenites and Gadites, their service took place in the form of aiding their fellow Israelites to secure the Promised Land. The Reubenites and Gadites would have to trust that their families and livestock would be safe while they were away. There was no guarantee that they would return nor when. We would not normally view this as service, but it is, for they put their own interests (and the concern’s for their families) beneath the needs of others.

    Often the biggest issue to service is not the task, but ourselves. We put ourselves before others. This is not to say that we need to be floor mats. Nor does this mean that we must serve where we do not feel called. The issue is when we are called and we choose not to respond because it is not convenient. Or we choose to not respond because it must be someone else’s responsibility. Or we choose to not respond because we might fail.

    Sometimes we think we aren’t serving because it is the “right” thing to do. When Jesus convinced John the Baptist to baptize him, it wasn’t that Jesus needed to be baptized for his salvation, but to show others what the right way to begin is. He could have been the prideful type, saying that it was below his station (even though he would have been correct). He could have commanded John the Baptist, but instead requested that it be “allowed” which gave John the Baptist a say and also recognized his calling as the last Old Testament prophet.

    When we come to the washing of the feet at the Last Supper, we say Jesus made himself a servant (which he was). However, he was leading foremost by example. As the “host” of the dinner, he made sure that his “guests” were cared for. However, when Peter went further than appropriate (“wash all of me”), Jesus did draw a line. Yet, often we say, “Jesus did this,” and fail to follow that with, “and so should I.”

    Paul reminds us of this call, when he writes, “…those who live should no longer live for themselves…” We are all guilty of living for ourselves. It is not to say that there are no healthy boundaries. It is just that what we often call “healthy” boundaries are not Jesus boundaries. The “healthy” boundaries of the world are for the selfish, sinful, fallen, unredeemed person, not of “…the one who died for them and was raised.”

    1) Whose boundaries are you using to define your service, the world’s or Jesus’?

    2) Do you continually pray how you may better serve “…the one who died for [you] and was raised?”

    3) What is one new way that you can serve this week?

  • Living in the Gray

    Nehemiah 13:4–22, Matthew 12:1–8

    Nehemiah was “just” a layperson. He probably had no formal religious or other education. He wasn’t a “leader” of the people. He did, however, have an important position of trust with King Artaxerxes. To be the cupbearer meant that you were trusted with the king’s life and even the life of his royal guests. Nehemiah had an important place of trust and service. Since it was such a trust-based position, it is telling that King Artaxerxes valued Nehemiah enough to be willing to have another take the place of the cupbearer while Nehemiah was away.

    Nehemiah had a hard task of restoring the city of Jerusalem while politicians in the surrounding area jockeyed for position and control of Jerusalem. No doubt it was hard and trying. However, the harder task was fixing what started the mess…the hearts of the People of God. The temple became the place to stay. The Sabbath was a day like any other. The Levites were landless and in dire straits. The remnants of Israel had lost their center. They had lost their God. Nehemiah threw out the “guest” in the temple, so the Levites would have their (appropriate) space. Nehemiah restored the tithe so that the Levites could do their job. Then Nehemiah added to their tasks, making them the preservers of the Sabbath (by force of arms if needed).

    By the time of Jesus, the Sabbath was being followed religiously. The Levites were receiving their tithe. The Levites had a place to stay. If just looking at these things in the time of Jesus, one could be convinced that Nehemiah was very successful. Outward appearances can be deceiving. The rituals were all in place. The rules were all in place. Even more, were added, just to make sure. The rules, however, became oppressive. You might be aware of a phrase, “they love Jesus, but not the church.” That’s where many people were. They loved God, but they wanted nothing to do with the religious leaders.

    Between Nehemiah (rules needed) and Jesus (rules are too much), there has to be a middle-ground. The problem with the middle-ground is that it is hard and often undefined. We like our nice and neat categories. We want black and white; no gray. That is not life.

    1) Where do you see more rules being needed?

    2) Where do you see fewer rules being needed?

    3) Where do you see a balance being needed?

  • Sown

    Lamentations 3:25–33, Matthew 13:3–9

    For there to be a harvest, there needs to be seed and sower. God’s love is both faithful and abundant. All too often, however, we treat God’s love as scarce. There is a concept called the “scarcity mentality.” This mentality is one that views things as a zero-sum game, and that there must be winners and losers, and supply is limited.

    Sadly, in many human relationships, there is a scarcity of love, trust, belief, value, acceptance. Our human relationships shape how we relate to God. So, when our human-to-human relationships are skewed, our relationship with God is, too.

    The problem is how that affects our ability to be the laborers in the fields of the Kingdom.

    The sower parable is interesting in that it represents God (to some degree). The sower isn’t sticking to a row of surety, but casting seed all over the place! What a mess! What a waste! What abandon! God already knows that much of the seed will not “bear fruit.” God does it anyways.

    We, however, often sow in scarcity or in nice, neat, controlled, little rows, stingily putting down seed, calculating the best yield for our efforts. The issue isn’t the yield, but the heart that sowed. We think we are being wise in our resources, however, one of the greatest risks is that our stinginess reflects our view of God.

    1)What is your view of God’s love and faithfulness? Does that view match your life?

    2) How do you see a scarcity or generosity mindset in others?

    3) How can you encourage the generosity mindset in others?

  • The Right Signs

    Deuteronomy 10:12–22, Romans 2:25–29, 1 Corinthians 7:17–24

    Circumcision has long been a sign of being Jewish. For many years, it was used to identify Jewish males and hold it against them. In Deuteronomy (Moses’ farewell address), Moses speaks of the circumcision of the heart. Moses defined circumcision as being fully devoted to God. There is a warning here that could easily be ignored, don’t rely on actions being evidence of your relationship with God.

    Paul’s struggle with the Jewish converts is that they often brought “the Law” with them. As Christianity had come through Judaism, there would be many well-meaning believing Gentiles (non-Jews) who would look to the Jews for wisdom regarding the right steps to take. The Jews would default to the way they were raised, the Law. Adult Gentile converts were looking to be circumcised so that they would be in the right. Paul wanted them to realized that physical circumcision was never the point.

    The same thing that Moses was trying to get through the Israelites heads (and hearts) was the same thing that Paul was still fighting, and trying to prevent the Gentiles from following the same path. He was pretty desperate on behalf of his spiritual children and grandchildren.

    Whether it was Rome or Corinth, the “battle” raged on. Minus slavery, we were called to remain as we were (e.g., if Jewish be Jewish, if Gentile remain Gentile) as when God called us. It was not our blood, our skin, our nationality, our wealth that saved us but trusting God.

    1) The church often falls into the same pattern of circumcision. The world does, too. Have you judged others’ or your salvation based upon tattoos, smoking, drinking, or the lack of them, or something else? How about the nation they came from, or the language they speak?

    2) Why do we have to always be on guard against actions rather than faith?

    3) Why do we often trust actions rather than faith?

  • The Other Side of Work

    Psalm 33, Numbers 12, Luke 6:37–42

    The Bible doesn’t say what event or interaction incited Aaron and Miriam to openly oppose Moses. Whether the Cushite woman was Zipporah—who Moses married prior to Israel’s exodus from Egypt—or another woman (Jewish and Christian scholars are unclear) it didn’t really matter (to God, at least). Aaron and Miriam were looking for a cause to sow discord and take the mantle of leadership from Moses. Some scholars believe that by calling Moses humble leadership had been a long-simmering issue, and Moses had kept his mouth shut (publically, at least). The “sudden” interjection by God tells us that something had to happen. God saw that things were going awry.

    As only Miriam received the penalty, we could assume that she was the instigator. One could argue, though, that if Aaron was no longer clean, who would intercede for him. Moses? There is another lesson. Miriam was put outside the camp. The camp waited for her. After she was determined clean, she was brought back into the community.

    Often people will use petty, visual or emotional things to tear another person down. We see it daily in politics. If, for example, the wife of Moses in question was Zipporah, God called Moses after he married her. That should have been an indicator. If there was some other question, then it should have been more specific. Cushites weren’t a banned people. A phrase that we would be familiar with is “a red herring” or “a straw man”.

    While the case against Aaron and Miriam would seem to be rather strong, why tie Jesus’ words regarding judging into this? Often we judge others based on less knowledge and more feeling. We are often told to trust our gut when avoiding things or situations. However, we are still bound to test ourselves to make sure we are not judging others. Judging is a hard word that is often misused. Judging is specific regarding making critical analysis and condemning the person to the penalty (death or excommunication, predominately). Judging is not comparing behavior to scripture, yet one has to be careful in making assumptions regarding the heart, for that is God’s domain.

    1) Have you ever experienced a situation like Moses? What do you think were the motivators in that situation?

    2) In your own words, how would you define discernment and judgment?

    3) Why is understanding discernment and judgment essential to having a fully functional Very Good Life with others?