Devotion.al

Tag: worth

  • Anointed, Ordained, and Consecrated

    Exodus 28:39–43, 1 Peter 2:4–5, 1 Corinthians 12:27–30, Revelation 5:9–10 (read online ⧉)

    In the Protestant , of which we are a part*, there has long been a stance about the Priesthood of All Believers. The primary principle is that is the ultimate and eternal priest, so there is no longer a need for a mediator between humanity and God. In theology and on paper it sounds great, but in general, we don’t seem to do well with it. There are some Christian traditions that have managed it through the years, but they are few and far between.

    Most of this has to do with the human need for organization and administration. Contrary to many people’s thinking, that isn’t a bad thing. If you were to read the Creation account in Genesis, you would see an organized and hierarchal pattern (and that isn’t just humanity’s place).

    Despite a long-standing tradition of the Priesthood of All Believers in almost all Protestant traditions (yes, there is an exception), theologically and organizationally we don’t believe or function wholly that way. We read in 1 Corinthians that organizational roles were essentially spiritualized, so we certainly are not outside of the .

    Without question, there is a tension, and it is a tension well thinking on. We call on pastors to teach and guide us. The role of elder in our is more part of a decision-making body than spiritual leadership (Note: this is observation, not a commentary. They do hard work.). These aren’t the only roles in the church. Each of us has a role to play. The big issue is when we pawn our role onto another since they have a “role” and we don’t. Except we do.

    There is a lot of creative liberty in the following, yet sometimes it’s necessary to breakdown our thought processes.
    Moses is the “true” mediator in this story, yet he will leave (die) and the practice will remain.

    Step 1: Anoint
    We generally practice this in times of . However, if we look at it in more general terms, could be a form of anointing. Yes, it’s different. On the other hand, it too is a physical sign of something that a person is participating in and allowing. You have been baptized (if not, talk to someone about that) into the of God.

    Step 2: Ordain
    This is a little trickier, as we have a certain traditional understanding of “ordain”. In Hebrew, מָלֵא (maleʾ, malaʾ /maw·lay/) is more often translated as fill or fulfill. Sounds a bit like the Holy filling up the disciples on Pentecost, and what is supposed to be inside every person who claims Jesus Christ as their Lord and Savior.

    Step 3: Consecrate
    This is the easiest, as it means set apart. Sounds similar to the list in 1 Corinthians. We each have been set apart for our role to fulfill the Great Commission as a member of the body of Christ, the Church.

    1) Everyone has a role in the Priesthood of All Believers. What is yours? If you believe you don’t have one, seek the guidance of other believers, friends, and family. Everyone has a role, and spectator isn’t one of them.

    2) People often believe they have no place to belong (whether at home, church, work, school, etc.). When we fulfill our roles, we often find our place to belong. Why do people, then, seem to want to put their role onto ?

    3) Why might it be important to think of yourself as anointed, ordained, and consecrated?

    *as Generations Community Church, part of the Church of the Nazarene

  • The Aha Pilgrimage

    1 Kings 10:23–24, Isaiah 60:1–6, Micah 4:1–5, Matthew 2:1–12, Revelation 21:22–24 (read online ⧉)

    People approaching another country’s king with respect, almost as a pilgrimage, was not uncommon. We read the passages and often are lacking the context that kingdoms would often send delegations to a new , just to set a good basis for future relationships. They would travel long miles to do so. Sometimes it’s even questionable if it was “worth it”. Part of it was to gather information, but much of it really was to build relations. When you didn’t know who would be your next enemy, it was wise to plant positive seeds of the as far as one could. The other part of this was also a showing of strength and wealth. If such-and-such a country could send this much and this person (usually a person of theoretical importance), then perhaps currying was smart.

    The Queen of Sheba visiting Solomon was a little outside the norm. According to the writer(s) of Kings, it seemed pretty natural, for the whole world wanted to talk to Solomon. While it was to send delegations, the author(s) of Kings seems to be emphasizing it, almost as if there was something far greater at work.

    The concept of people coming to Israel because of what God was doing was by no means new. And the writer(s) of Kings knew it. However, what was a “nice” thing, became an important piece of the prophetic narrative in regards to exile. Isaiah and Micah both indicate that the nations will come to Israel. It takes on a deeper role than just earthly kingdoms. The spiritual aspect was implicit in this vision. It was a calling of Israel to its role…a to the world.

    When was born, there was no great fanfare in the larger world. Sure, some shepherds saw and heard some angels, but they were only shepherds. The so-called wise and powerful of Israel certainly didn’t care for some poor child born during the census, especially since the child’s importance was only witnessed by some (dirty, disgusting, untrustworthy, worthless) shepherds. And, really, what does it matter that some crazy prophet and prophetess announced Jesus, or any of the crazy story about some old priest (Zechariah, the father of John the Baptist). The so-called wise and powerful received, just like in days of old, dignitaries from foreign places. It echoed the “glory days” of Solomon. They probably celebrated their seeming rising importance.

    Yet, these dignitaries weren’t looking for this particular court of man. Instead, they were looking for the “court” of the new king. The these dignitaries followed was a star! They didn’t receive a notice of a new king by messenger, they looked to a star! This is another piece of the story. The from and for whom the Messiah would come didn’t even notice. In many respects, this was the first case of reverse evangelism, where the ones that missionaries used to send people to, now send people back to restore the faith.

    1) When it comes to the “epiphany”, who had it? The Israelites, the Romans, the foreigners?

    2) Epiphany is supposedly proof that Jesus calls non-Israelites (i.e., non-Jews) to him. Do you think the story of the shows that? Is so, how? If not, why not?

    3) If Christians are the Jews and powerful people in the story of Epiphany, who are the Magi? What might these Magi have to show us what it means to be followers of Jesus?

  • Different Not Defeated

    Obadiah 11–17, Joel 2:12–19, Luke 21:12–19 (read online ⧉)

    The problem with being a follower of Jesus is, well, being a follower of Jesus. First, it makes you different. There’s step one. Being different. We all want to fit in, but as a follower of Jesus Christ, we aren’t supposed to just “fit in” to the world. Sometimes that may mean we don’t fit into the or even our . We don’t like that. It is uncomfortable.

    The next problem, or at least something that should be a problem, is that we aren’t liked for being followers of Christ. This doesn’t mean that we are to be unpleasant or cruel. We are to display holiness, which we ourselves struggle with and against. There will be trials and tribulations, or there should be. That has been one of the biggest pitfalls of being in the States. We have lost most of the tension that our has with the world. We have become comfortable with the world, especially as expressed in the United States. This is why we should embrace our growing discomfort in the current culture. We are beginning to rediscover the cost of being a . We certainly are not at the place where Christians are being targeted programmatically. While many of our beliefs are being challenged in the culture and government, we are still free to practice our faith without .

    What gets interesting is how much of the non- and anti-religious people are beginning to gloat with their apparent victories against the faith. History doesn’t support their victory laps. The faith was practiced behind closed doors for years and flourished. We are seeing it now in other countries. The greater the oppression, it seems, the greater the growth. Obadiah’s warning to the gloaters is that they ought to be careful in their gloating. They confused and training for destruction and defeat. Sadly, so do many Christians.

    We are called to be in a healthy state of continuing repentance. It’s not as if God doesn’t already know that we messed something up. God is God. A state of ongoing repentance means that we do not think too much of ourselves and too little of others. This is how we keep ourselves from surrendering to defeat and allowing ourselves to embrace God’s discipline.

    The part that often confuses Christians and non-Christians alike is that if Jesus Christ is King, then why does all this bad stuff happen to anyone, let alone Christians? That is a great question, and if asked honestly, it is working through. That doesn’t mean we will have all the , nor does it mean we will have the right answers for everyone. We need to have the right answer to that question for ourselves. When we are confident in the power and strength and wisdom of the King of Kings the power of our answers is not the facts they convey but the that is God.

    1) What do you think of the current culture compared to so-called church culture?

    2) Where do you see yourself not fitting into wider culture? Where do you see yourself not fitting into church culture? How does following Jesus affect either?

    3) What is your emotional response to apparent cultural victories over Christianity and even faith in general? What does that response tell you about yourself?

  • All the Saints

    Luke 20:27–40, Hebrews 11:32–12:2, Revelation 7:9–17

    Veneration of the Saints has a long history in the church. Due to misunderstandings (cultural, interpretive, arrogance, ignorance), it has often been a source of claims of heresy and idol . It has been abused and misshapen into disguised pagan worship. In addition, there is also the practice in other religions and traditions that have a form of ancestor worship. While there is no question that veneration of saints and even ancestors has been twisted into false teaching, this is one of those many cases of throwing the baby out with the bathwater.

    This becomes significant as the stories of the saints and martyrs of the church are not (generally) part of Evangelical Protestant worship or practice. There are some minor exceptions. There was a popular song by Michael W. Smith about Cassie Bernall who was shot and killed because she would not deny to the shooters at the Columbine High School. There are some famous missionary stories such as of the Spear about missionaries who died in the field, but whose murders later repented and turned to Christ. By and large, though, the concept of saints and martyrs is talked about in generalities.

    Martyrs, in many respects, are easier to talk about than saints (though many saints were martyrs). The “romantic” concept of for one’s faith, especially here where we are free and protected, pervades Western Christianity. It’s not romantic for those who go through persecution and martyrdom.

    Saints are harder. Part of this is the historical Protestant antagonism towards Roman Catholicism and the central place the Virgin Mary and the Saints have in Roman Catholic practice. Sadly, though, we (as Protestants) have lost 2 important things when it comes to how the saints fit into our practices.

    First, saints are a great example to follow. Just like us, they aren’t perfect. Just like us, they try to be like Jesus but often failed. We can all say (and probably do) we can’t measure up to Jesus but it’s harder to say that about saints (though we still try). Their lives are also reading about as they had struggles just like we do, and they provided some of the greatest reflections on God.

    Second, the legacy of saints is far-reaching. Many saints weren’t “official” saints, but that Sunday School teacher that put the seed of Jesus in our . It could be that believer that just you where you were at. It could be a parent, grandparent, uncle, aunt, neighbor whose drew you to Jesus. When we recognize the legacy of saints, we often about ourselves, and we see more of God in us due to all the streams of faith that pour into our lives. This gives us not just head knowledge, but heart knowledge, and a place to belong.

    1) What are your first thoughts when you think about saints? Why do you think that is?

    2) Who are some so-called “real” “church” saints you can think of? What were they famous for? What do you think their legacy is?

    3) Who are some “real-life” saints in your life? What made them that way? How did they you?

  • How To Win

    Matthew 19:16–21, Matthew 21:28–32, Luke 13:22–30

    What must I do to win? In many respects, that question is the underlying thought in all 3 of these Gospel stories. The admiration of the rich and leaders is no new thing. Often people look at and , how do I get where they are? Often this is confused with envy or greed, however, there is also the human desire to win. Over the years academics and sociologists, recognizing this, champion a of language, especially in children’s sports, “everyone’s a winner!” What ended up happening, though, was this became an empty thing. What academics and sociologists may have recognized but didn’t communicate wasn’t that the “participation trophy” made the child a winner, it was the people around them, especially their . A lot of the kids who play sports are not winners as far as a championship, but leadership, exercise, teamwork? That’s a different story.

    Think of an American football team. There are a number of teams who just are not good this year. Yet, most of the athletes get up and go to work, and come back to play the game, and they don’t dwell on the last game lost. They look at the game to come. No matter how bad the team may be, there is one rule in sports, never you’re going to win or lose. In some ways, athletes take the narrow road. For them, taking the narrow road is what matters.

    In each of these stories, it is not just what do I have to do to win, it is also what is the least I have to do to win. That is certainly the point of the third story. ‘ is more along the lines of, “you’re asking the wrong question. It’s not what I do; it’s who I .” We cannot earn our way to . Salvation was already won. Our response cannot be what must I do to earn it. Nor can our response be, what can I avoid doing in response to it.

    1) What does it look like to win for you? How would you or another know you won?

    2) If you had to earn your salvation, how far would you go? At what point would you think, it’s not it?

    3) What does it look like to lose for you? How would you respond to losing?

  • Covenantal Bride

    Ezekiel 16:7–22, 2 Corinthians 11:1–4, Revelation 19:6–9

    The image of the as the bride of Jesus was not a new concept. Israel/Judah was often compared to a wife, though, sadly, often an unfaithful wife. Despite the seeming graphic nature of this passage in Ezekiel, there is a strong implication of innocence, harking back to the Garden of Eden (prior to the Fall), when Adam and Eve were naked and unashamed. The bride (Israel/Judah) found in the wilds was innocent.

    Where it becomes interesting (and disturbing) is after the hinted marriage (). Very quickly the bride wanders away giving all that she has to that are not her husband. This motif of unfaithfulness covers much of the story in the Old Testament. The People—the bride of God—did not remain to the one who chose them.

    Despite this being the central theme of the Old Testament, it is not as if God gave up. uses the imagery of a virgin (i.e., innocent) bride being presented to Jesus (God). It is not insignificant that Paul perceived the need to use this imagery. Despite the unfaithfulness to God in the Old Testament and the unfaithfulness to God (Jesus) in the New Testament, there is something significant in this marriage motif.

    Despite the altered state of marriage in our day and in a myriad of ways, marriage is still very much part of God’s plan for us. While we, the “church”, usually focus on marriage as a societal, cultural, and religious piece, for God it is something far deeper. Paul uses the marriage imagery in a culture that does not, generally, view it as covenant. It is contractual. Yet, Paul maintains its covenant view, even apologizing for being foolish/silly. Imagine trying to convey the depth of the covenantal nature of marriage to people who don’t in it.

    Paul wants the Corinthians (and us) to not view our relationship with Jesus as transactional, but relational and covenantal. This covenantal view means that Jesus is at the center and core of the relationship, not just with God, but with others.

    Both Paul (2 Corinthians) and John (Revelation) view the bride as being prepared. Of course, in Revelation, it is at the conclusion of it all. For Paul, it is the ever-present tension of a bride being ready to all (prepared) and getting ready to give all (preparing). The bride will always be getting more ready, to always be closer to perfection, even if it is at an inch at a time. The question is, does the bride think He is it?

    1) When you look at yourself, how do you see yourself prepared for and preparing for Jesus? How do you think the church is prepared and preparing for Jesus?

    2) How have you been transactional in your relationship with Jesus? How do you think the church has been transactional in its relationship with Jesus?

  • Sheltering Wings

    Exodus 37:1–9, Ruth 2:10–3:9, Psalm 61, Luke 13:34–35

    The wings of God are an interesting image, and it is well considering. While God may not have literal wings, wings being part of the comprehension of God cannot and should not be ignored.

    The Ark of the was a reminder of God’s among the people of Israel. The lid of the Ark of the Covenant was called the Seat. Think about that. Beneath the seat were the stones of the Commandments, a container of mana, and (later) a blossoming branch. Mercy was the capstone of it all. Surrounding the Mercy Seat were wings. Were they God’s wings? No, but as they were directed by God to be there, they were indeed a manifestation of God’s will.

    In the story of Ruth, wings come up twice in actually a short time, and both have the same concept surrounding their appearance. In the first, Boaz declares that Ruth has placed herself underneath the wings of God as a refuge. As the story progresses, she then places herself under the wings of Boaz for refuge.

    Wings and refuge often go hand-in-hand in the . We see it yet again in Psalm 61 (and it is also in other Psalms). God has wings of refuge.

    ‘ sad cry against and on behalf of Jerusalem (representing the past and present Israelites and Jews) shows a refusal to be underneath the wings of God, a refusal to be in the refuge of God. Jesus’ words of how a mother hen guards her chicks with her wings, how her wings are the chicks’ refuge from the world…they are nothing short of amazing.

    God wants to shelter us underneath his wings.

    1) Shelter and refuge are things we often seek in things, , and even people. How are you doing seeking shelter under God’s wings?

    2) What do you feel in your , knowing that God wants to gather YOU underneath his wings?

    3) Why would people NOT want to be under God’s refuge? How do you think that might affect how they view, feel, and interact with the world around them?

  • Resurrection Avoidance

    Acts 24:14–21, 1 Corinthians 15:29–38, 1 Peter 1:13–25

    . It’s kind of important to what it means to be a . However, in our scientific age, it’s often hard to convince non-believers of it, and even a lot of -goers (who do call themselves Christian) struggle with believing it. Why is it? Really, it’s kind of unbelievable from a scientific point of view.

    When Luke (Acts), (Corinthians), Peter (Peter) wrote the Resurrection was abnormal, but it wasn’t out of the realm of all religions. In fact, a Jewish group (the Pharisees) did believe in the resurrection of the dead (Paul was one of them). It was a point of argument between Jewish groups. Roman and Greek had a form of afterlife (the Elysian fields or Hades, depending on your ). Again, the Resurrection wasn’t that odd.

    It is now. The Resurrection of (and, by extension, us) is a core belief of Christianity. Yet, people try not to talk about it. They avoid it. How can we avoid this? It is human to avoid uncomfortable topics, especially when we struggle believing them.

    A better question of the era is if you do believe in the Resurrection, what does that mean for you in the here and now? That, my friends, is quite the question, and it is definitely worth wrestling with. Far too many Christians, for far too many years, believed that once they “surrendered” to Jesus, they got the Resurrection in return. Which is true, to a great extent. It is also sadly mistaken from a complete Christian life sense.

    The Resurrection life is not a life (after we’re dead), it is a life that is to empower us for the now.

    1) What do you think the Resurrection Life looks like?

    2) Why do you think people skip to the (the Resurrection Life), rather than the now?

    3) Do you believe in the Resurrection? How would you defend it, if it came up in ?