I asked, “Es caliente?” I thought I asked if it was hot (spicy). She responded, “No, no es caliente.” It certainly was not hot to the touch.  But it was muy picante (very spicy). That’s what I needed to know—not about its temperature but about its piquancy. I gave up on my Spanish for that trip.

As you read this, I’m in Poland. I’m counting on Emmanuel and Adam and John to speak for me. I know no Polish. A few words will come back to me, but I could never survive on what I know. I couldn’t ask for directions, find a hospital, or, most importantly, speak about Jesus. I’m dependent on translators. It’s true all over Eastern and Central Europe when I’m there.

I’m looking forward to the day when language isn’t a barrier. I’m looking forward to a recreated world in which we will all understand each other and can share together without misunderstanding. Until then, I pray for wisdom and good translators.

Language is a microcosm of our flawed world. It merely highlights the difficulties we face. It reminds us that humanity is broken. One day, through Jesus, all the brokenness will be fixed. No more misunderstood words, motives, or plans. No more injustice and complacency. No more…only the joy of mutual participation in a life lived together.

For a printable version of this week’s devotional, see the attached file: Insert 02-05-2012

Reflect:

• The concluding story of Act II of the Drama of Scripture is the story of Babel. It’s a summary of everything that has happened up to this point. Man is creative and industrious (Act I). He is also sinful and disobedient (Act III). After the flood, itself a symbolic act of starting creation all over again, humans refuse the command to go and multiply and occupy the earth (Genesis 9:1//Genesis 1:22, 28).
• In fact, they actually own and acknowledge their refusal (Genesis 11:4 – “…lest we be scattered”). They elevate themselves and want a name for themselves. Instead, God scattered them and confused their languages so they’d have to obey.
• Genesis 11 finds its reversal in Acts 2:1-13. Nations from around the world are gathered in Jerusalem. Speakers of other languages abound. Yet, when God pours forth His Spirit (a la creation), people hear the story of Jesus in their own language—as if the curse of confused languages is over. In Jesus restoration comes to man and to the created order.

Respond:

• Why do you suppose humans want so desperately to be gods?
• In what ways does the coming of the Holy Spirit signal the end of the old and the beginning of the new?
• If refusing to scatter was sinful in Babel’s day, what would refusal to scatter be today?

Pray: Thank God for His redemptive, restorative actions. Pray that we are all obedient in taking the story to the rest of the world. Pray that our worship is engaging to our guests and meaningful to our God.

Reflect:

• While many do not find genealogical tables interesting, Jesus’ lineage really is interesting. But more than being interesting, it’s instructive. The genealogy reveals much about what God was doing and what God’s will ultimately was. Note v1, 6, and 17.  “David” serves as an inclusion (bookends) as well as the focal point. Matthew emphasizes royalty and kingdom.
• Note v 3, 5, and 6. In an almost unheard of fashion, Matthew includes 4 women. Genealogies were always lists of men—the fathers. But not Jesus’ lineage; it includes 4 women. The very story of Jesus is the story of God’s elevating women above the level that contemporary culture allowed or expected.
• The 4 women are interesting from another perspective; they are all Gentiles. Even in the lineage of Jesus itself we are reminded of God’s desire for all nations to know Him and be reconciled to Him. And the 4 women are all “shady.” Each has an actual (or possible) sinful reputation. Yet here they are, in the lineage of Jesus. God is calling all to Him for restoration—including the sinful.

Respond:

• What does it mean that “the church is a hospital for sinners not a sanctuary for saints”?
• Does seeing 4 sinful women named in Jesus’ lineage create hope in you? How does it impact you?
• Read Luke 15:7 and 10. How does the next story, the Prodigal Son, illustrate this principle?

Pray: Pray for an open heart toward God’s activity among all people. Pray that you are as open to sinners becoming believers as God is. Ask God to forgive you of any sense of self-righteousness or rigidity relative to the presence of others in the kingdom.

Reflect:

• There’s a ton to unpack from the little phrase, “born under the law.” The statement tells the reader where they are in the story.  This is still Act III.  We are under the Law of Moses until Jesus is raised from the dead.  The statement reminds us that we are still under the law—which means that salvation is virtually impossible because we can’t keep the law.
• “Under the law” also indicates a covenant relationship. When Jesus came, He came as a Jew living under Jewish law. He was expected to obey the Law and He was required to offer sacrifices and go to the Temple and all the other things that Jewish men did. And apparently He did so because He never sinned.
• “Under the law” also prepares the reader for what is taking place. While Jesus was under the Law it was the beginning of the end. After He completed the covenant requirements for a perfect sacrifice, the Law and its demands were fulfilled. Those who follow Him no longer are under the Law.  And no one should attempt to force Jesus’ followers to keep the Law, even when in addition to their faith in Christ.

Respond:

• If Jesus lived under the Law, but fulfilled the Law at His death and resurrection, what does that do to the Sermon on the Mount?
• What laws do you remember being repeated in the New Covenant?
• Read Matthew 5:17-20.

Pray: Thank God that Jesus came and fulfilled the Law which, in turn, freed us from the Law. Pray that we are faithful in following the teachings of Jesus. Ask God to help Madison Park demonstrate what freedom in Christ is about.

Jonathan Morrow’s think Christianly: looking at the intersection of FAITH and CULTURE, is a helpful look at the world in which we live and how the follower of Jesus should be interacting. Morrow says, “My prayer is that God will use these pages to refresh your vision for engaging your specific sphere of influence with the good news of the kingdom of God–and that you will be encouraged and equipped to do so.”

He initiates his discussion of culture, world views and faith with the claim, “Out there is already in here.”  Every chapter ends with a list of resources (books, articles and websites) and an interview with someone doing something to intersect our culture with faith and values.

The section I read this morning dealt with sex, media, and injustice.  It’s powerful material–the kind I wish I’d read as a young parent.  His section on teens and media is worthy of every parent’s attention. His conversations about the Biblical view of sexuality is very helpful.  You’ll be hearing in upcoming sermons some of that plus what he says about addressing injustice.  Simply said–good stuff.

Books like this make my morning “bike session” a lot more enjoyable.  Hopefully, it could make your interaction with the world much more profitable.

Reflect:

• The 4^th-century iconist, Rublev, called the Trinity a “circle-dance.”  It was his way of talking about the harmony of Father, Son and Spirit.  In this text, the Spirit inspires Paul with the inside information that the Father sent the Son to the world. This “coming” is an act of divine will. Man didn’t earn it, deserve it, or cause it; God determined it.
• “God sent” begs the question, “Why?” We know the theological answer—it was absolutely necessary for the redemption/restoration of humanity and the universe.  But the more personal question is still, “Why?” “Why would God send His unique Son into a world, knowing the world would reject Him and kill Him?”
• We have the utmost regard for parents whose children are in the military. And, at some level, we understand that in “sending” them, we do so in the hope/belief that they will return. God sent His Son, knowing He would not return without suffering and dying. So, “Why send Him?” The answer is, as you know, “For God so loved…”

Respond:

• Look up Rublev’s icon and read the details of how each figure represents one person of the Trinity.
• What would convince you to send your child into a situation where rejection and death were certain, but the outcome was eternal redemption?
• Spend some time reflecting on the marvel of God’s grace, mercy, and love.

Pray: Thank God for the sending of Jesus. Pray that you will be aware daily of God’s gracious act of giving. Pray that we all live appropriately in light of God’s gift to us.

Reflect:

• A respected historian uses “the fullness of time” to identify the key benefits of Jesus’ coming when He did: common language, safe travel, good roads, common culture, readiness for relief, etc. The times were “right” for Jesus to come and reveal God’s plan of restoration. The curtain opened on Act IV when all was ready.
• After years of silence and frustration, the Jews were looking for someone to come and set Israel free. Of course, they didn’t know what that freedom actually was supposed to look like (from God’s perspective) but they certainly knew what they wanted it to look like.  They wanted out from under Roman oppression—to own the land—to worship freely—to be rid of the outsiders.
• Jesus came into a world longing for freedom, but did not offer then exactly what they wanted. Instead, He brought what they needed—an opportunity to know God.  Lost in all the years of oppression and exile was the idea that God wanted to return to a relationship like that of Adam and Eve in the garden. God wanted to live in a personal, living relationship with His good creation.

Respond:

• How would common language and safe travel make the times “right” for Jesus to come?
• Read Acts 1:6. What do you think was behind the question?
• How would you explain to a friend that Jesus came “at just the right time”?

Pray: Thank God for sending Jesus “at just the right time” for us. Pray that we will seek to be faithful to our times in taking Jesus to others.  Pray for God’s continued work in our community as we seek to find those 8 of 10 who don’t yet know Jesus.

These two girls only had to carry on the act for 3 minutes or so. Had they been asked to keep it going; had there been another character or another twist added; had they been required to bring to a successful resolution; it would have been much more difficult.

They say improv is the most difficult form of acting there is.  You’re given no script nor direction. You merely know some boundaries and have some initial direction. Then, as the scenes unfolds you respond to what the others in the scene are doing. From there, it’s all a matter of keeping the character you’ve created consistent.

Act IV of the Drama of Scripture is like improv  We know the boundaries—we’re Christians. We know the character we’ve created—a Jesus-follower. Now, we respond to what life brings. Effective improv does not try to control what happens to the actor, only how the actor responds. It’s very real to life itself.  As believers, we cannot control what life brings our direction. What we can control is how we respond.

Rather than memorizing a script (a list of do’s and don’ts), believers absorb a character. Then, in keeping with the persona of that character, we respond to the world.  We stay within the boundaries created by our belief in and commitment to following Jesus. Ideally, as the scenes unfold, our lives reveal the character of Jesus in various situations and circumstances.  When done well, the audience is entranced—even convinced—perhaps even motivated.  When done poorly, the observers are turned away disappointed.

In the theater, success is measured in laughter and sold-out performances.  In Christ, success is measured in character development and attraction to Jesus.

For a printable version of this week’s devotional, see the attached file: Insert 01-29-2012

Reflect:

• So few words; so much meaning. Jesus’ coming was no accident, it occurred exactly when the world was ready and God’s plan was in place. Relative ease of travel and a common language across the known world were important external factors.  Frustration and anticipation because of Roman occupation made the nation ready (should have at least).
• In that context, Israel, still under Mosaic law, brought forth the long expected Messiah who would end the law.  A woman, fully human, brought forth God in fully human form. Jesus came in a way to which we could all relate. He came in a form that enabled us to believe that He fully relates.
• As a result of His coming, we are empowered to become the fulfillment of God’s promise. We receive the promise made to Abraham—to be blessed to be a blessing to others. We are given so much more than mere land or name.  We are invited into the family of God Himself. We become sons and daughters of God. What Israel did not understand (and many contemporary believers don’t understand) is that what Jesus gives is a far greater fulfillment than simply having a geographical place in which to place a physical structure to “house God.” We have entry into the very presence of God from wherever we are, whenever we choose.

Respond:

• What questions does Jesus’ humanity pose to you? What about His full divinity?
• How does the promise of “sonship” impact you? Whom do you know that is adopted, and how does that help explain or illuminate this concept?
• For whom are you praying that they might become part of God’s family? Have you invited them to worship with you recently?

Pray: Pray for those you know that need to know Jesus. Ask God to help you be constantly aware of the wonder of being adopted into His family. Pray that God is honored by the worship we offer to Him tomorrow.

Reflect:

• The New Testament often reaches back to Abraham and his faith(fulness) as a model of what we must be. It was not Abraham’s obedience or Abraham’s works or Abraham’s perfection which produced the results. It was Abraham’s faith in the God who was at work. Abraham is a vessel used by God through whom God could bless the world.
• We cannot earn God’s favor. We cannot reap a reward for all our good deeds or good intentions. The only way the promises God made to Abraham are available to us is the same way they were available to Abraham—through faith in the God who is faithful.
• Note especially the final verses—v23-25—for they point to our involvement. Just as God “counted” Abraham righteous, so God “counts” us righteous—not because we are—but because we trust. The simple act of faith allows the incredible grace of God to be applied to our lives, and God considers us as righteous. Don’t confuse Biblical faith with mere mental assent, however. Biblical faith implies absolute trust and thus willingness to accept God’s conditions.

Respond:

• Do you believe that God can fully accept and forgive you, based in His grace alone? Have you trusted Him to do so?
• How can faith encompass such ideas as repentance, confession, baptism, without becoming a work?
• How would you evaluate your own level of faithfulness to God?  Is it getting better?

Pray: Pray that you are faithfully trusting God for His grace. Confess that you trust God to keep His end of the covenant and to faithfully honor your faith in Him. Ask God to open your eyes to those around you who need to trust in Him.