Devotion.al

Tag: voice

  • Deserting or Desserting

    Psalm 77, Proverbs 30:1–9, Matthew 4:1–11 (read online ⧉)

    If your were present at the Ash Wednesday service or the past Sunday service, you may recall that in Lent we witness and experience a symbolic representation of ‘ trial in the desert, and the biblical concept of 40 days as a significant time of transformation. For Jesus, it was a condensed time of . It is not to say that Jesus was never tempted outside of this trial, but to emphasize that it was a short time, and was severe.

    Matthew notes that Jesus fasted for 40 days.

    Fasting can take different forms. Certain traditions from meat, eggs, and/or dairy certain days or time periods. Other traditions (think Judaism) fast from leavened (yeast raised) bread. Fasting can be from sunrise to sundown; it can be a meal; it can be for days. The intent behind fasting is to bring us closer to God by using one of our basic needs (nourishment) to use as a focus on God.

    40 days is a long time. Without question, this is a God-empowered moment. Most people do not have the will , or the ability, to fast for such a long time[1]. Some may question what Jesus fasted from. Based on the scripture, food was the fasted element, for we read that Jesus was hungry, and this was the first temptation that Jesus was presented with.

    You want some bread?

    Agur (whose words are in Proverbs 30) speaks of a huge truth that is core to much of a God-balanced . He says, “…feed me with food that I need, or I shall be full, and deny you…”. Agur probably could not have imagined those 40 days. Agur was likely familiar with hunger (perhaps even severe hunger, bordering starvation) and at least the example of those over-fed. Yet, Jesus took Agur’s words a step further, making it a point that God’s very words are food. They are food to bring us a life beyond satisfying the body.

    A spiritual desert is often a time (or multiple times) in a person’s life when they feel furthest from God. That does not mean that God is any further (really), it is a matter of perception and . People may experience a spiritual desert in times of great trial (starvation). They might experience it when everything is going great (over-fed). These times can be huge in one’s personal affections and relations with God. However, if we listen to the adversarial , we might succumb to the voice that says “I” can do it without God.

    1) Re-read Psalm 77:6. How could these words guide you in of your own times in a spiritual desert?

    2) If you have never fasted, why not? If you have, did you find it helpful?

    3) How is fasting or the “desert” related to “dying to self”?

    [1] Any fasting beyond sunrise to sunset should be prayerfully and wisely considered. Anyone under 18 or over 65, pregnant or in another state needing regular physician care should consult with their physician. From a spiritual standpoint, it is wise to to someone who cares for your spiritual life. While fasting is personal, and shouldn’t be publicly declared, having wise spiritual counsel is good to make sure the intent is truly God-focused.

  • Choose Your Answer?

    Judges 6:11–24, Psalm 27:7–14, Isaiah 6:8–10 (read online ⧉)

    Gideon had a . Likely many of the Israelites had the same prayer, “Save us!” It was certainly a worthwhile prayer. We could say that Gideon was . He was. We look backward to Scriptures and we say, “Of course, Gideon was chosen.” Gideon certainly did not feel that way.

    In fact, his was, “It couldn’t be me!” Gideon was either confirming (testing) that this really was from God, or Gideon was testing so that God would choose someone else. With God’s direction, Gideon was the answer to his own prayer. He had to face a well-trained and numerically superior force. That is the risk in prayer; having to be the answer to it.

    The “trick”, of course, is thinking that we must do it all on our own, without God. As Gideon lived it out, it was answering his own prayer by working with and on the behalf of God that things came to fruition.

    Isaiah, too, was an answer to prayer. The prayer, ultimately, was about the descendants of Israel needing a prophetic to them back to with God. In his own , God asked (not of him) who would go. Isaiah volunteers. It just popped out. Whoops! Isaiah became the prophetic voice and suffered greatly because of it.

    The psalmist talks about his struggles, and how he wants to ‘s face. He seeks God’s aid and sustenance. It is in verse 11, that we really see what each of us should be asking in our prayers, especially our audacious ones…
    “…show me your way, LORD,
    and lead me on a level path…”
    …follow the way of the Lord. Neither Gideon’s or Isaiah’s path (of the Lord that they followed) was level on the surface. Spiritually it was. Our lives of , failure, , and even mediocrity, will not be “level.” When one fully rests, trusts, and follows God, the spiritual path will be level.

    1) When was the last time you made an audacious prayer request? What did you think of the answer?

    2) What is your limit to what God asks you to do? [and be honest…God already knows the answer.]

    3) What are thoughts about be the answer to your own prayers (at least some of them)?

    Action: Ask for God’s guidance for the path you are to walk.

  • Herald of the King

    Isaiah 40:3–11, Malachi 3:1–2, Luke 1:39–44, Luke 1:59–80 (read online ⧉)

    It has been said (by Christians, of course) that John the Baptist was the last Old Testament prophet. By that, they meant that (and his life, , resurrection, and the subsequent baptism of the ) was the New Testament. In some ways, they are correct. The New Testament is about the life and work of Jesus Christ, and the new work of the Spirit (through the church). John the Baptist was the last one (though not really) to say that God was coming before God actually came. John the Baptist sounded like many of the prophets of old.

    It seems peculiar to John the Baptist, well, the Baptist. According to the Scriptures, perhaps he should be John the Herald. It would certainly be appropriate. It would also call to mind John’s purpose, heralding the coming of God, rather than focusing on his acts of baptism. It’s not that the baptisms he performed were bad, but ultimately they were a to the coming of Jesus.

    That John, in the womb (!), “leaped” at the of Mary is startling (though babies do recognize voices in the womb). Even in the womb, John was heralding the coming king. It is sad, in some ways, that John’s place seems to have been decided from a young age, yet he could have made a different decision.

    Ultimately, John’s purpose was by heralding Jesus’ arrival. Like so many do, he could have opposed Jesus, and many would have listened. He didn’t. By his actions, he fulfilled the words of his . John guided the people to the only one whose way is the path of .

    1) John’s place was definitely one of number 2. Have you ever been a number 2 or lower? How did you feel? Did you just spiritualize your answer?

    2) Why do you think “the Baptist” became John’s title rather than “the Herald” or something else?

    3) What do you think about John going to the wilderness when he grew up? Why do you think he did that? Do you think he was alone?

  • Lamb Expectations

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

    Shepherds have long held a 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 . 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 , 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 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 , 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 (, food, clothing, weapon).

    The other part of being called lambs, especially in the of the shepherd, is that they are his little lambs of his little flock. Someday, they 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 (don’t jump to just the easy !)?

    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?

  • Grace for the Askers

    Luke 24:36–49, Matthew 28:16–20, James 1:2–18, Jude 20–25

    So, this guy you’ve been hanging out with for three years dies a brutal . A few days later, he’s alive. He was dead and buried, and now alive. Must be a ghost…except they could touch the wounds and he ate. They doubted. After some more time, they meet on a mountain. They worshipped Jesus, yet they still doubted.

    We all have doubts. Sadly, however, when verses such as James 1:6 are badly used, we can question our faith. Some even go so far as to lose their faith. People take such passages and twist them so that a person cannot question or be perceived to doubt. James’ warning is sound in so far as being about requesting things (such as ) from God, but false expectations of God. In other words, don’t be surprised when God doesn’t answer your prayer and walk away from the faith.

    The grave danger is that if we take James’ words without a large measure of and love, people will truly walk away. Jude’s words are to be gentle with doubters. Imagine a person who suffers with depression, and in the depths of depression doubts. Would you cast them out? What about a person in the midst of who is crying out to God? Will you shame them for doubt in the midst of their pain?

    What about the person who was raised as a non-believer and/or strict secular scientist? If they struggle with believing as it conflicts with their growing up, will you shun them and tell them they are unbelievers and should disappear?

    In our world, we should actually be encouraging doubt, or perhaps a better phrasing would be questioning. The world as it is needs a lot more asked. There may not be , but often when we ask questions aloud, the doubt and that can go with them loses much of its power.

    Last, but not least, often those that seek to silence the doubt and questions of are those who have the deepest fears. When those fears remain buried, faith, love, and hope can easily be lost in a flash.

    1) Do you ever doubt or question your faith? Do you feel ashamed? Why?

    2) What can other Christians do to support you when you question? What can you do when Christians their own doubts?

    3) Jesus asked his followers about the why of their doubts but did not seem to diminish them because of it. Why does it appear that James does? How do you balance that with Jude?

  • Unknowing Knowledge

    Psalm 118, Romans 5:1–5, Hebrews 12:7–13

    . The old quip, “don’t pray for patience, for then God will provide circumstances that require it.”
    Endurance and patience. One is primarily a verb in scripture (Endure), while the other is a noun. In other words, they are different (scripturally) only in so far as how they are used in language.

    In English, endurance if often associated with training and stamina. Patience is more often associated with a state of mind. When we endure, however, we are actively withstanding and holding firm.

    Both and the author of Hebrews associate enduring with suffering. Paul states that endurance promotes hope, while the author of Hebrews views suffering and discipline.

    It often when we endure that we are toned, whether it be physical, mental, or spiritual. Physical endurance may be because one is an athlete, or because one has a physical ailment that makes physical activity harder. Mental endurance can be school tests, task focus, or project focus. Spiritual endurance, however, is a little harder to explain, and even harder to live.

    For many, spiritual endurance is when the world attacks your , or your own inner attacks your faith. Spiritual endurance may be praying for years for the of a one that appears to be bearing no . Spiritual endurance may be that you feel disconnected from God, and cannot figure out how to restore things.

    Regardless, endurance only shows its on the other side of the work.

    1) There are many kinds of suffering. What kinds of suffering have you endured? Did it strengthen or weaken your faith? Why?

    2) Hope often seems to be the opposite of enduring suffering. Why do you think hope is the spiritual fruit of suffering?

    3) How does enduring suffering help build the Very Good ?

  • A Seeking Heart

    Psalm 105:1–15, 2 Chronicles 20:1–22, Luke 13:22–31

    We often feel powerless in comparison to the world around us. The current pervasive feeling is that people do not have a voice in the government that is supposed to be theirs. Many people feel powerless in the face of medical issues, general health issue, job issues, issues, and so on. It is easy to become overwhelmed by what we cannot do. Embrace the powerlessness.

    Sounds strange, doesn’t it? Yet, the story of Jehoshaphat is a story of a people, and their king, who recognized their powerlessness in the face of enemies far beyond their ability to deal with. Jehoshaphat embraced his powerlessness. He acknowledged it. He put it before God. God doesn’t always do something miraculous like what happened here. The miraculous is God. The powerlessness is ours. What do we do with our powerlessness? Do we study harder? Work harder? Pray harder?

    The multitude of Judah (entire families) publically placed their before God. True is often the greatest gift parents and grandparents can give to their children and grandchildren. It wasn’t that long ago that men and women were to hide their paid either behind plastic smiles or stoic faces. Pain, toil, , depression, mourning, were all to be hidden, for they were a weakness. The families of Judah had no shame in sharing this. God saved them.

    Theirs was collective . When we come to Jesus, there is both collective and personal salvation at stake. In particular, the narrow road and gate are more personal than collective, but the separation between the two is not as clear as we like to think. Think about the opening question regarding the number of people to be saved. That’s the wrong question! In another place in scripture, there is a similar question regarding the requirements to be saved. Again, that’s the wrong question! Actually, that’s the wrong orientation.

    Jesus’ intent is orientation. If we are always trying to figure out the limits, we aren’t aiming for the heart. Think about marriage. If one marries another, saying what can I get away with and still be married, it doesn’t sound right, does it? Marriage isn’t about our , but what we do to make the other happy. A with Jesus is very similar in that regard. While Jesus’ words sound harsh, “get away from me evildoers,” it is that heart orientation: a heart seeking to do evil (what can I get away with), versus a heart seeking to make Jesus happy.

    1) Have you ever thought, what can I get away with and still be saved?

    2) If you said, “no,” has your behavior matched, “no”, or has your behavior really matched, “yes”?

    3) How do powerlessness and the narrow road go together (they do)? What does that tell you about the Christian /walk?

    FD) Why do you think Jesus talks about the door being narrow? Why narrow? Why a door?

  • Working It

    Ecclesiastes 2:18–3:8, Matthew 20:1–16, 1 Peter 1:17–2:1

    There is a movement afoot for people to enjoy their work. Younger people are throwing off the chains of previous generations that did work they did not enjoy so that they could support their families.

    This is not to say that previous generations were wrong, but that many younger people are now blessed to be able to do what they . There are those that still labor in thankless, joyless jobs to support their families.

    There are those that are/were blessed to truly enjoy what they do/did. Everyone in that position, regardless of age, lift your voice in and gratefulness.

    In the time when Ecclesiastes was written, most people labored and didn’t enjoy what they labored at. Much later, American Puritanism took the duty of labor to provide for the and added religious obligations to it. Later still, American consumerism has twisted this even further to where people work on their “vacations” or put off family and social connections for the sake of work. Many companies are now as much consumers of workers as their workers are of products.

    While the labor of Ecclesiastes was hard and often thankless, it was accepted as the way things were. This is in comparison today when many company work cultures have come to a place where the is that people ought to be thankful that the work is hard, thankless, and 24 hours a day, 7 days a week.

    That’s not what Jesus taught about the .

    In the parable of the laborers, the landowner went out 5 times to gather workers. The eager, ambitious (and probably starving) ones were there bright and early. Then, as the day goes by, there are still more laborers who either didn’t the first time, or didn’t even bother to show up any earlier. And the ones called last may have well already worked another job before getting a second one. We don’t know the state of any of these workers.

    We do know who called them. Who are we to judge who worked the hardest or longest for the ? How many baskets of grapes did each pick? It doesn’t matter. The landlord, like God, cared that they showed up and that they worked.

    That they showed up and worked is important when reading Peter’s letter. Peter starts out with the Father judging impartially according to their work. That sounds ominous.

    What if you look at another person who seems to be working harder than you, and is certainly more successful than you are working for the kingdom? What if, instead, you are looking at someone who seems to be working less hard than you, and producing less fruit for the kingdom? The landlord paid the workers the same.

    God “paid” each of us the same. He “paid” with his . Through the sacrificial act of Jesus in his life and death, the penalty of our sins is gone. No matter when we gave ourselves to Jesus, we all get “paid” the same. Now what?

    1) In this context, obedience and work are equivalent. So, then what does Peter say our behavioral should be?

    2) The drive to work, consume, and sustain is good. Yet, when contaminated by it is bad. How does Peter define this sin contamination? How are you doing in ridding yourself of it all?

    3) The work we do on earth can be exhausting. The work we do for the Kingdom shouldn’t be but often is. What can we do to not be tired?

    FD) Is it fair that the laborers were paid the same amount even though they didn’t work the same amount of time? Why or why not?