TFC Blog https://www.trinityfellowship.org TFC's blog, featuring devotionals and what's happening in the life of our body Fri, 13 Mar 2026 08:48:23 -0500 http://churchplantmedia.com/ Good to Wait? https://www.trinityfellowship.org/blog/post/good-to-wait- https://www.trinityfellowship.org/blog/post/good-to-wait-#comments Wed, 16 Apr 2025 14:00:00 -0500 https://www.trinityfellowship.org/blog/post/good-to-wait- "The LORD is good to those whose hope is in him, to the one who seeks him; it is good to wait quietly for the salvation of the LORD" (Lamentations 3:25-26 CSB).

Waiting is hard. We've come to expect immediate gratification. Free same-day shipping should apply to all areas of life, right? Surely God could accelerate his plans for our convenience.

Jeremiah writes these words, notably, in the very middle of Lamentations. The prophet pours out his long lament to the Father, and must stop halfway to remind himself (and us) that our faithful God is good. And waiting for him must be good too.

Not easy, but good.

Lent is good for us, then, because it makes us wait. We don’t jump straight to the celebration of Easter, but first wait quietly. Reflecting, hoping, seeking.

We know what’s coming on Sunday, but it’s good for us to first walk with Jesus through his Passion. Fasting before feasting. Darkness before light.

It’s good for us to gather together in these sacred moments of Holy Week, to say no to other things to make room for waiting quietly. We are those whose hope is in him. We are those who seek him. We are those expectantly waiting, and he is good to us.

]]> "The LORD is good to those whose hope is in him, to the one who seeks him; it is good to wait quietly for the salvation of the LORD" (Lamentations 3:25-26 CSB).

Waiting is hard. We've come to expect immediate gratification. Free same-day shipping should apply to all areas of life, right? Surely God could accelerate his plans for our convenience.

Jeremiah writes these words, notably, in the very middle of Lamentations. The prophet pours out his long lament to the Father, and must stop halfway to remind himself (and us) that our faithful God is good. And waiting for him must be good too.

Not easy, but good.

Lent is good for us, then, because it makes us wait. We don’t jump straight to the celebration of Easter, but first wait quietly. Reflecting, hoping, seeking.

We know what’s coming on Sunday, but it’s good for us to first walk with Jesus through his Passion. Fasting before feasting. Darkness before light.

It’s good for us to gather together in these sacred moments of Holy Week, to say no to other things to make room for waiting quietly. We are those whose hope is in him. We are those who seek him. We are those expectantly waiting, and he is good to us.

]]> Let's Face It https://www.trinityfellowship.org/blog/post/lets-face-it https://www.trinityfellowship.org/blog/post/lets-face-it#comments Tue, 08 Apr 2025 15:00:00 -0500 https://www.trinityfellowship.org/blog/post/lets-face-it I recently listened to a podcast discussion about the merits (or not) of using red letters to indicate Jesus’ words in the Bible. One of the reddest sections of the New Testament is Matthew chapters 5-7, and right in the middle Jesus says this:

"And when you fast, do not look gloomy like the hypocrites, for they disfigure their faces that their fasting may be seen by others. Truly, I say to you, they have received their reward. But when you fast, anoint your head and wash your face, that your fasting may be seen by others but by your Father who is in secret. And your Father who sees in secret will reward you" (Matthew 6:16-18). 

Today’s culture is about the optics, as apparently was the culture in Jesus’ day. When we serve God it can be tempting to let it turn into a spiritual merit badge as we tell people what we’re doing, often with a disfigured face to show the extent of our sacrifice and discomfort.

A related verse (although not red letters) has a similar theme:

"Each person should do as he has decided in his heart—not reluctantly or out of compulsion, since God loves a cheerful giver" (2 Corinthians 9:7). 

The common thread is that our outward demeanor reflects our heart. God is wanting cheerful givers and willing service, not disfigured faces and reluctant giving. Lord, help us live wholeheartedly for you as we serve others in our families, our church, our jobs, and our relationships.

]]> I recently listened to a podcast discussion about the merits (or not) of using red letters to indicate Jesus’ words in the Bible. One of the reddest sections of the New Testament is Matthew chapters 5-7, and right in the middle Jesus says this:

"And when you fast, do not look gloomy like the hypocrites, for they disfigure their faces that their fasting may be seen by others. Truly, I say to you, they have received their reward. But when you fast, anoint your head and wash your face, that your fasting may be seen by others but by your Father who is in secret. And your Father who sees in secret will reward you" (Matthew 6:16-18). 

Today’s culture is about the optics, as apparently was the culture in Jesus’ day. When we serve God it can be tempting to let it turn into a spiritual merit badge as we tell people what we’re doing, often with a disfigured face to show the extent of our sacrifice and discomfort.

A related verse (although not red letters) has a similar theme:

"Each person should do as he has decided in his heart—not reluctantly or out of compulsion, since God loves a cheerful giver" (2 Corinthians 9:7). 

The common thread is that our outward demeanor reflects our heart. God is wanting cheerful givers and willing service, not disfigured faces and reluctant giving. Lord, help us live wholeheartedly for you as we serve others in our families, our church, our jobs, and our relationships.

]]> Hananiah or Hananiah? https://www.trinityfellowship.org/blog/post/hananiah-or-hananiah https://www.trinityfellowship.org/blog/post/hananiah-or-hananiah#comments Wed, 02 Apr 2025 12:00:00 -0500 https://www.trinityfellowship.org/blog/post/hananiah-or-hananiah Enemies outside. Enemies inside. 

Jerusalem faced risks and dangers—perhaps too many to overcome. Peace and security seemed improbable, if not impossible.

Enter Hananiah. 

A wall builder. The commander of the citadel. Perhaps a perfume maker. A person of integrity who feared God—feared God more than most people fear God.

When problems appeared, those in need trusted Hananiah. Hananiah became a leader over all of Jerusalem.

Really? 

Well, no and yes. 

The Hananiah who feared God more than most lived in Jerusalem during the time of Nehemiah—after the promised 70 years of exile. This Hananiah helped restore the city and protect the people.

Almost seven decades earlier, a different Hananiah delivered false messages of impossible hope—impossible hope contrary to the will of God. This Hananiah lived in Jerusalem along with Puppet King Zedekiah and the poorest of the poor—the people Babylon left behind. 

Perhaps early-exile Hananiah lived life as a patriot. Maybe he really believed he spoke the words of God. In any case, he told the people of Jerusalem and King Zedekiah: "This is what Yahweh, the God of Israel, says: 'I will break the yoke of the king of Babylon. Within two years I will bring back… the articles of the Lord's house… I will also bring back… Jehoiachin, a son of Jehoiakim king of Judah and all the other exiles from Judah who went to Babylon… I will break the yoke of the king of Babylon'" (Jer 28:2-4). 

Despite his message of hope—false hope—Hananiah shared life in Jerusalem with Jeremiah, the prophet of God.

Hananiah disliked Jeremiah—both his actions and his words. When God told Jeremiah to wear a wood yoke, Hananiah grabbed the yoke and broke it. The yoke represented the will of God—symbolizing how the exiled people must live as captives for 70 years. Nothing could shorten the exile.

Jeremiah told the exiles and those left in Jerusalem to accept the yoke of Babylon—submit to Nebuchadnezzar and his son and his grandson. "Seek the peace and prosperity of the city… Pray to the Lord for it, because if it prospers, you too will prosper” (Jer 29:7). Jeremiah encouraged submission. Hananiah encouraged rebellion—rebellion against Babylon, rebellion against God.

When King Zedekiah and the people rebelled, Babylon crushed Jerusalem—crumbling the walls, burning the temple, killing the leaders, carrying off the people to Babylon. The End. 

As the exile began, Jeremiah revealed the heart of God to the people, saying, "For I know the plans I have for you, plans to prosper you and not to harm you, plans to give you hope and a future. Then you will call on me and come and pray to me, and I will listen to you. You will seek me and find me when you seek me with all your heart" (Jer 29:11). 

Almost 70 years later, another Hananiah stepped forward with a heart seeking God. He feared God more than most people fear God. He helped rebuild what rebellion destroyed. 


***


About the Hananiahs: The false prophet Hananiah appears in Jeremiah 28. The letter Jeremiah sent to the exiles appears in Jeremiah 29. The God-fearing Hananiah shows up several times in Nehemiah, with his fear of God mentioned in Nehemiah 7:2. Some scholars say Nehemiah contains at least two Hananiahs.

]]> Enemies outside. Enemies inside. 

Jerusalem faced risks and dangers—perhaps too many to overcome. Peace and security seemed improbable, if not impossible.

Enter Hananiah. 

A wall builder. The commander of the citadel. Perhaps a perfume maker. A person of integrity who feared God—feared God more than most people fear God.

When problems appeared, those in need trusted Hananiah. Hananiah became a leader over all of Jerusalem.

Really? 

Well, no and yes. 

The Hananiah who feared God more than most lived in Jerusalem during the time of Nehemiah—after the promised 70 years of exile. This Hananiah helped restore the city and protect the people.

Almost seven decades earlier, a different Hananiah delivered false messages of impossible hope—impossible hope contrary to the will of God. This Hananiah lived in Jerusalem along with Puppet King Zedekiah and the poorest of the poor—the people Babylon left behind. 

Perhaps early-exile Hananiah lived life as a patriot. Maybe he really believed he spoke the words of God. In any case, he told the people of Jerusalem and King Zedekiah: "This is what Yahweh, the God of Israel, says: 'I will break the yoke of the king of Babylon. Within two years I will bring back… the articles of the Lord's house… I will also bring back… Jehoiachin, a son of Jehoiakim king of Judah and all the other exiles from Judah who went to Babylon… I will break the yoke of the king of Babylon'" (Jer 28:2-4). 

Despite his message of hope—false hope—Hananiah shared life in Jerusalem with Jeremiah, the prophet of God.

Hananiah disliked Jeremiah—both his actions and his words. When God told Jeremiah to wear a wood yoke, Hananiah grabbed the yoke and broke it. The yoke represented the will of God—symbolizing how the exiled people must live as captives for 70 years. Nothing could shorten the exile.

Jeremiah told the exiles and those left in Jerusalem to accept the yoke of Babylon—submit to Nebuchadnezzar and his son and his grandson. "Seek the peace and prosperity of the city… Pray to the Lord for it, because if it prospers, you too will prosper” (Jer 29:7). Jeremiah encouraged submission. Hananiah encouraged rebellion—rebellion against Babylon, rebellion against God.

When King Zedekiah and the people rebelled, Babylon crushed Jerusalem—crumbling the walls, burning the temple, killing the leaders, carrying off the people to Babylon. The End. 

As the exile began, Jeremiah revealed the heart of God to the people, saying, "For I know the plans I have for you, plans to prosper you and not to harm you, plans to give you hope and a future. Then you will call on me and come and pray to me, and I will listen to you. You will seek me and find me when you seek me with all your heart" (Jer 29:11). 

Almost 70 years later, another Hananiah stepped forward with a heart seeking God. He feared God more than most people fear God. He helped rebuild what rebellion destroyed. 


***


About the Hananiahs: The false prophet Hananiah appears in Jeremiah 28. The letter Jeremiah sent to the exiles appears in Jeremiah 29. The God-fearing Hananiah shows up several times in Nehemiah, with his fear of God mentioned in Nehemiah 7:2. Some scholars say Nehemiah contains at least two Hananiahs.

]]> Bread Alone https://www.trinityfellowship.org/blog/post/bread-alone https://www.trinityfellowship.org/blog/post/bread-alone#comments Wed, 26 Mar 2025 15:00:00 -0500 https://www.trinityfellowship.org/blog/post/bread-alone "He answered, 'It is written: Man must not live on bread alone but on every word that comes from the mouth of God'” (Matt 4:4 CSB).

For context, Matthew 4 is telling us about how Jesus was tempted in the desert. I must admit, when I read that verse, I almost always think, “Yeah, but you can't live on just bread anyway--you need protein” completely forgetting that in context, Jesus was at the end of a 40-day fast and his physical body would have been highly tempted by just bread.

Jesus is quoting Deuteronomy 8:3: “He humbled you by letting you go hungry; then he gave you manna to eat, which you and your ancestors had not known, so that you might learn that man does not live on bread alone but on every word that comes from the mouth of the Lord.” At which point, I tend to think, “Yeah, but they got quail too.”

It would be fair to question why I'm even writing this devotional because clearly, I regularly miss the point. Being a meat lover from a non-agrarian society, I’m prone to be consumed by debates about what kind of tangible food would best satisfy my physical hunger.

And thus, part of the goodness and the point of fasting. 

It’s remarkably easy to be all-consumed with our physical wants (and arguably needs) that we completely miss the importance of our Spiritual needs. Jesus shows us, even in a time of extreme hunger, the necessity of spiritual food. Part of being fully human IS the need for spiritual food. 

Both physical food and spiritual food are necessary. God loves and cares for both aspects of our human selves. We tend to lean into our physicality, often at our own great peril, forgetting the spiritual. 

Consider every time your stomach grumbles (whether it be a purposeful long fast or it's simply just “break-fast” time) a gentle reminder of our dependence on God in all things. 

 

]]> "He answered, 'It is written: Man must not live on bread alone but on every word that comes from the mouth of God'” (Matt 4:4 CSB).

For context, Matthew 4 is telling us about how Jesus was tempted in the desert. I must admit, when I read that verse, I almost always think, “Yeah, but you can't live on just bread anyway--you need protein” completely forgetting that in context, Jesus was at the end of a 40-day fast and his physical body would have been highly tempted by just bread.

Jesus is quoting Deuteronomy 8:3: “He humbled you by letting you go hungry; then he gave you manna to eat, which you and your ancestors had not known, so that you might learn that man does not live on bread alone but on every word that comes from the mouth of the Lord.” At which point, I tend to think, “Yeah, but they got quail too.”

It would be fair to question why I'm even writing this devotional because clearly, I regularly miss the point. Being a meat lover from a non-agrarian society, I’m prone to be consumed by debates about what kind of tangible food would best satisfy my physical hunger.

And thus, part of the goodness and the point of fasting. 

It’s remarkably easy to be all-consumed with our physical wants (and arguably needs) that we completely miss the importance of our Spiritual needs. Jesus shows us, even in a time of extreme hunger, the necessity of spiritual food. Part of being fully human IS the need for spiritual food. 

Both physical food and spiritual food are necessary. God loves and cares for both aspects of our human selves. We tend to lean into our physicality, often at our own great peril, forgetting the spiritual. 

Consider every time your stomach grumbles (whether it be a purposeful long fast or it's simply just “break-fast” time) a gentle reminder of our dependence on God in all things. 

 

]]> Now My Eye Sees You https://www.trinityfellowship.org/blog/post/now-my-eye-sees-you https://www.trinityfellowship.org/blog/post/now-my-eye-sees-you#comments Wed, 19 Mar 2025 14:00:00 -0500 https://www.trinityfellowship.org/blog/post/now-my-eye-sees-you How do we expect God to show up in our lives? To respond to our suffering? Do we seek comfort, or encouragement? To reveal to us the lesson He wants us to learn?

Job, after losing everything, and dealing with three not quite sympathetic friends, wanted Justice. He wanted God to show up, hear Job’s case, and acknowledge the injustice of his suffering.

God did show up, but not the way Job hoped. God showed up to confront, in a raging whirlwind.

God relentlessly questions Job. Who was Job to question God’s justice? Was Job a witness to all of God’s acts? Did he know what God knows? See what God sees?

When the questioning from God stops, Job declares, “I had heard of you by the hearing of the ear, but now my eye sees you; therefore I despise myself, and repent in dust and ashes” (Job 42: 5-6).

In Christ, God shows up in human flesh. He shows up to suffer, to be mocked, betrayed, humiliated, and tortured. To die an unjust death on a Roman cross. He shows us the true wisdom and justice of God by taking our sin upon Himself.

Sometimes God may seem to answer our suffering or cries of injustice with more suffering. We may, like Job, think God is being unjust to us, that none of His children should face such things. Yet God shows up in Jesus and answers our cries of injustice and cruelty by Himself suffering injustice and cruelty on our behalf.

Like Job, what can we do, but pour contempt on all our pride. To despise ourselves and repent of what is unworthy of our suffering Savior and God?

]]> How do we expect God to show up in our lives? To respond to our suffering? Do we seek comfort, or encouragement? To reveal to us the lesson He wants us to learn?

Job, after losing everything, and dealing with three not quite sympathetic friends, wanted Justice. He wanted God to show up, hear Job’s case, and acknowledge the injustice of his suffering.

God did show up, but not the way Job hoped. God showed up to confront, in a raging whirlwind.

God relentlessly questions Job. Who was Job to question God’s justice? Was Job a witness to all of God’s acts? Did he know what God knows? See what God sees?

When the questioning from God stops, Job declares, “I had heard of you by the hearing of the ear, but now my eye sees you; therefore I despise myself, and repent in dust and ashes” (Job 42: 5-6).

In Christ, God shows up in human flesh. He shows up to suffer, to be mocked, betrayed, humiliated, and tortured. To die an unjust death on a Roman cross. He shows us the true wisdom and justice of God by taking our sin upon Himself.

Sometimes God may seem to answer our suffering or cries of injustice with more suffering. We may, like Job, think God is being unjust to us, that none of His children should face such things. Yet God shows up in Jesus and answers our cries of injustice and cruelty by Himself suffering injustice and cruelty on our behalf.

Like Job, what can we do, but pour contempt on all our pride. To despise ourselves and repent of what is unworthy of our suffering Savior and God?

]]> Clay-Wrapped Vapors: A Call to Humble Ourselves before God https://www.trinityfellowship.org/blog/post/clay-wrapped-vapors https://www.trinityfellowship.org/blog/post/clay-wrapped-vapors#comments Tue, 11 Mar 2025 15:00:00 -0500 https://www.trinityfellowship.org/blog/post/clay-wrapped-vapors “Yet even now,” declares the Lord, “return to me with all your heart, with fasting, with weeping, and with mourning" (Joel 2:12 ESV). 

As a clay-wrapped vapor, recall that the Lord disciplines those he loves through purification fires which produce holiness. Therefore, take heed to the call for our wandering hearts to subdue its desires. Even though Jesus is risen and seated at the right hand of the Father, the mandate remains: turn your laughter into mourning, humbling yourself before our Almighty God.

A great mystery in prayers, prostrations, and fastings is that the lower we submit ourselves, the higher our hearts are lifted in the heavenly places - drawing closer to our King.  

What a gentle King we have, for he requests obedience in grace and offers a way to submit ourselves to him: fasting. Fast, or deny ourselves, a pleasure from this world. 

Can you recall the last time you fasted? If you can, then recount how the Lord carried you! As the flesh slowly withered away, was not your inner-spirit renewed? If you cannot recall, however, take these words as encouragement! Humble yourself before the Lord of Lords and make lowly your vessel. By the end of your repentance, once again you will be reminded that the Lord is indeed good. Yes, we are clay-wrapped vapors; yet God in his grace long suffers to clothe us in glory.

]]> “Yet even now,” declares the Lord, “return to me with all your heart, with fasting, with weeping, and with mourning" (Joel 2:12 ESV). 

As a clay-wrapped vapor, recall that the Lord disciplines those he loves through purification fires which produce holiness. Therefore, take heed to the call for our wandering hearts to subdue its desires. Even though Jesus is risen and seated at the right hand of the Father, the mandate remains: turn your laughter into mourning, humbling yourself before our Almighty God.

A great mystery in prayers, prostrations, and fastings is that the lower we submit ourselves, the higher our hearts are lifted in the heavenly places - drawing closer to our King.  

What a gentle King we have, for he requests obedience in grace and offers a way to submit ourselves to him: fasting. Fast, or deny ourselves, a pleasure from this world. 

Can you recall the last time you fasted? If you can, then recount how the Lord carried you! As the flesh slowly withered away, was not your inner-spirit renewed? If you cannot recall, however, take these words as encouragement! Humble yourself before the Lord of Lords and make lowly your vessel. By the end of your repentance, once again you will be reminded that the Lord is indeed good. Yes, we are clay-wrapped vapors; yet God in his grace long suffers to clothe us in glory.

]]> Wilderness https://www.trinityfellowship.org/blog/post/wilderness https://www.trinityfellowship.org/blog/post/wilderness#comments Thu, 21 Mar 2024 15:07:52 -0500 https://www.trinityfellowship.org/blog/post/wilderness The wilderness is a place of wandering, of wondering what comes next, a place between destinations. There we haven’t yet arrived where we’re going, so we let our guard down and stumble. We grow weary and complain, imagining things would be better in some other place. Any other place.

This was true of Israel. Despite all God had done, a little hunger made them long for Egypt. Even slavery can sound better than wilderness.
But God was with them. He led them with visible signs of his presence—pillars of smoke and fire. He provided for them miraculously—fresh manna every morning. Yet this wasn’t enough.

They’re eyes were fixed only on where they had been (Egypt) and where they were going (The Promised Land), not where they were. Can you relate?

Like Israel, we can get so focused on what we want God to do for us tomorrow that we miss what he’s doing for us today. The wilderness, for Israel and for us, is not a place between destinations but a part of the journey. A place where God leads and provides and reveals himself to his people.

Like Israel, Jesus too was led into the wilderness. Matthew 4 records his famous encounter with Satan, who tried tempting him only after he had fasted forty days. But Jesus’ hunger made him long not for Egypt but for his Father’s presence. “Every word that comes from the mouth of God” was his bread (Matt 4:4 CSB).

Lent looks back at Jesus’ time in the wilderness. We march toward the joy of Easter, but we remember God is with us today. He is with us now, leading and providing.

If you’re fasting, remember that hunger is good. May our hunger for God and his Word only grow. “For it is written: Worship the Lord your God, and serve only him” (Matt 4:10 CSB).

]]> The wilderness is a place of wandering, of wondering what comes next, a place between destinations. There we haven’t yet arrived where we’re going, so we let our guard down and stumble. We grow weary and complain, imagining things would be better in some other place. Any other place.

This was true of Israel. Despite all God had done, a little hunger made them long for Egypt. Even slavery can sound better than wilderness.
But God was with them. He led them with visible signs of his presence—pillars of smoke and fire. He provided for them miraculously—fresh manna every morning. Yet this wasn’t enough.

They’re eyes were fixed only on where they had been (Egypt) and where they were going (The Promised Land), not where they were. Can you relate?

Like Israel, we can get so focused on what we want God to do for us tomorrow that we miss what he’s doing for us today. The wilderness, for Israel and for us, is not a place between destinations but a part of the journey. A place where God leads and provides and reveals himself to his people.

Like Israel, Jesus too was led into the wilderness. Matthew 4 records his famous encounter with Satan, who tried tempting him only after he had fasted forty days. But Jesus’ hunger made him long not for Egypt but for his Father’s presence. “Every word that comes from the mouth of God” was his bread (Matt 4:4 CSB).

Lent looks back at Jesus’ time in the wilderness. We march toward the joy of Easter, but we remember God is with us today. He is with us now, leading and providing.

If you’re fasting, remember that hunger is good. May our hunger for God and his Word only grow. “For it is written: Worship the Lord your God, and serve only him” (Matt 4:10 CSB).

]]> Dust and Ashes https://www.trinityfellowship.org/blog/post/dust-and-ashes https://www.trinityfellowship.org/blog/post/dust-and-ashes#comments Thu, 14 Mar 2024 12:00:00 -0500 https://www.trinityfellowship.org/blog/post/dust-and-ashes Mourning, mortality, repentance—dust and ashes point to all of these in Scripture.

When Job lost everything, as was custom, he sat in ashes (Job 2:8). Our culture avoids such blatant expressions of grief. We don’t like to wallow. But the intentionality of the symbol is powerful. Job didn’t pretend all was well when it wasn’t, nor should we.

We began the Lenten season with ashes on our heads, an intentional symbol of our own mortality and a right sorrow over sin. A physical sign declaring (at least until we washed it off) that one day we will return to dust.

This isn’t the whole story for the believer, of course. But it’s part of the story, one we shouldn’t overlook. As certainly as we move this season toward the joy of Easter, we move toward our own end on this side of eternity.

This is partly how this season is meant to reorient us to what’s true. The brevity of our lives, the seriousness of our sin, and the sure hope of the Gospel.

But dust and ashes aren’t just at the beginning of Job’s story. They are also at the end. When God finally speaks, silencing the arguing of Job and his “friends,” everything changes.

God doesn’t answer Job’s questions, or ours, but his presence is enough. His voice is enough for Job to shut his mouth and declare, “I am dust and ashes” (Job 42:6 CSB). This time, the dust and ashes point not to grief and despair, but to a heart of repentance before a holy God. I suspect Job maintained this heart posture until his dying day.

Whatever we have given up or taken on this season, it is all a means to the end of seeking the presence of God. God’s presence is our greatest good (Ps 73:28). When we hear his voice, his glory overshadows all our lesser loves.

So let’s keep the dust and ashes in view—a symbol both sobering and hopeful—to keep our hearts tuned toward repentance and worship.

]]> Mourning, mortality, repentance—dust and ashes point to all of these in Scripture.

When Job lost everything, as was custom, he sat in ashes (Job 2:8). Our culture avoids such blatant expressions of grief. We don’t like to wallow. But the intentionality of the symbol is powerful. Job didn’t pretend all was well when it wasn’t, nor should we.

We began the Lenten season with ashes on our heads, an intentional symbol of our own mortality and a right sorrow over sin. A physical sign declaring (at least until we washed it off) that one day we will return to dust.

This isn’t the whole story for the believer, of course. But it’s part of the story, one we shouldn’t overlook. As certainly as we move this season toward the joy of Easter, we move toward our own end on this side of eternity.

This is partly how this season is meant to reorient us to what’s true. The brevity of our lives, the seriousness of our sin, and the sure hope of the Gospel.

But dust and ashes aren’t just at the beginning of Job’s story. They are also at the end. When God finally speaks, silencing the arguing of Job and his “friends,” everything changes.

God doesn’t answer Job’s questions, or ours, but his presence is enough. His voice is enough for Job to shut his mouth and declare, “I am dust and ashes” (Job 42:6 CSB). This time, the dust and ashes point not to grief and despair, but to a heart of repentance before a holy God. I suspect Job maintained this heart posture until his dying day.

Whatever we have given up or taken on this season, it is all a means to the end of seeking the presence of God. God’s presence is our greatest good (Ps 73:28). When we hear his voice, his glory overshadows all our lesser loves.

So let’s keep the dust and ashes in view—a symbol both sobering and hopeful—to keep our hearts tuned toward repentance and worship.

]]> Subtle Idolatry https://www.trinityfellowship.org/blog/post/subtle-idolatry https://www.trinityfellowship.org/blog/post/subtle-idolatry#comments Wed, 06 Mar 2024 12:00:00 -0600 https://www.trinityfellowship.org/blog/post/subtle-idolatry
The first things that comes to our minds when we hear the word “idolatry” are typically little statues, golden calves, and ancient religion. Those are idols of course, but that is far too narrow of a view. A.W. Tozer taught the essence of idolatry is possessing thoughts about God that are unworthy of him. I agree. An aspect of that definition would be allowing anything to prevent us from thinking rightly about Him, or taking His place as the highest and supreme object of our affections. John Calvin said the human heart is a perpetual idol-making factory. At any given moment there are a number of things competing for our attention and affection. It is far too easy to slip into a pattern where our love and commitment to our God comes second or third place behind other things—even good things like family and career. Far too often I need to be reminded of what God said through Isaiah: “I am the LORD; that is my name; my glory I give to no other, nor my praise to carved idols.” (42.8) We may not be sitting in our backyards carving idols, but we are fashioning them by how we spend our time and order our priorities. 

Last week we looked at the young lawyer who had a hard time understanding who his neighbors were and how to love them. This week we stay in Luke to find another man seeking to know how to inherit eternal life. In Luke 18.18–27 we meet a rich ruler who has allowed his wealth to become an idol. After the ruler claims to have kept the commandments since his youth (unlikely and prideful), Jesus points out an area that needs attention. Starting with verse 22: “One thing you still lack. Sell all that you have and distribute to the poor, and you will have treasure in heaven; and come, follow me.” But when he heard these things, he became very sad, for he was extremely rich. Jesus, seeing that he had become sad, said, “How difficult it is for those who have wealth to enter the kingdom of God! For it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God.” 

To read this as a statement against having possessions—or even great wealth—would be an error. The issue is one of priorities. Let’s put ourselves in the sandals of this rich ruler. If Jesus called you to do the same, would you? The ruler was saddened “for he was extremely rich.” His wealth had become an idol. Instead of recognizing God as the owner of all his possessions, he allowed his possessions to come before the call of the messiah. God is the rightful owner of all that we are and all that we have. If we truly view our possessions, assets, and financial security as something we have been called to steward, then we would be willing to drop it all for the sake of Christ. 

Money is just one example of the idols our heart fashions. We could turn our attention to jobs, family, or more likely, sin. Money isn’t evil. The question is one of relative importance compared to following Him. This week take an honest look at where your highest affections reside. What gets in the way of living a life committed to Jesus Christ and the gospel? What distracts and seduces us away from our affection for our God? Do a time audit. This can be a painful and convicting exercise. How we spend our most valuable currency—time—often reveals the true object of our affections. May we all, with the help of the Spirit, recognize God as the true owner of all we have been called to steward. 

May we seek out the idols we have created and destroy them so we can fully love the Lord our God with our heart, soul, and mind. May the desires of God become the desires of our heart so that day by day our affections turn away from our idols and toward our Lord and Savior, Jesus Christ.

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Additional Study: 
Psalm 49. What does this Psalm have to do with idolatry? What does it say (and not say) about wealth? 

Luke 12.13–34. What can we learn from the rich man in this parable? How does the parable in verses 16–21 relate to the rest of the passage? Where should we find true security and provision?

 

*Artwork: The Worship of the Golden Calf (c. 1640-45), attrib. Salvatore Castiglione

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The first things that comes to our minds when we hear the word “idolatry” are typically little statues, golden calves, and ancient religion. Those are idols of course, but that is far too narrow of a view. A.W. Tozer taught the essence of idolatry is possessing thoughts about God that are unworthy of him. I agree. An aspect of that definition would be allowing anything to prevent us from thinking rightly about Him, or taking His place as the highest and supreme object of our affections. John Calvin said the human heart is a perpetual idol-making factory. At any given moment there are a number of things competing for our attention and affection. It is far too easy to slip into a pattern where our love and commitment to our God comes second or third place behind other things—even good things like family and career. Far too often I need to be reminded of what God said through Isaiah: “I am the LORD; that is my name; my glory I give to no other, nor my praise to carved idols.” (42.8) We may not be sitting in our backyards carving idols, but we are fashioning them by how we spend our time and order our priorities. 

Last week we looked at the young lawyer who had a hard time understanding who his neighbors were and how to love them. This week we stay in Luke to find another man seeking to know how to inherit eternal life. In Luke 18.18–27 we meet a rich ruler who has allowed his wealth to become an idol. After the ruler claims to have kept the commandments since his youth (unlikely and prideful), Jesus points out an area that needs attention. Starting with verse 22: “One thing you still lack. Sell all that you have and distribute to the poor, and you will have treasure in heaven; and come, follow me.” But when he heard these things, he became very sad, for he was extremely rich. Jesus, seeing that he had become sad, said, “How difficult it is for those who have wealth to enter the kingdom of God! For it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God.” 

To read this as a statement against having possessions—or even great wealth—would be an error. The issue is one of priorities. Let’s put ourselves in the sandals of this rich ruler. If Jesus called you to do the same, would you? The ruler was saddened “for he was extremely rich.” His wealth had become an idol. Instead of recognizing God as the owner of all his possessions, he allowed his possessions to come before the call of the messiah. God is the rightful owner of all that we are and all that we have. If we truly view our possessions, assets, and financial security as something we have been called to steward, then we would be willing to drop it all for the sake of Christ. 

Money is just one example of the idols our heart fashions. We could turn our attention to jobs, family, or more likely, sin. Money isn’t evil. The question is one of relative importance compared to following Him. This week take an honest look at where your highest affections reside. What gets in the way of living a life committed to Jesus Christ and the gospel? What distracts and seduces us away from our affection for our God? Do a time audit. This can be a painful and convicting exercise. How we spend our most valuable currency—time—often reveals the true object of our affections. May we all, with the help of the Spirit, recognize God as the true owner of all we have been called to steward. 

May we seek out the idols we have created and destroy them so we can fully love the Lord our God with our heart, soul, and mind. May the desires of God become the desires of our heart so that day by day our affections turn away from our idols and toward our Lord and Savior, Jesus Christ.

 --- 

Additional Study: 
Psalm 49. What does this Psalm have to do with idolatry? What does it say (and not say) about wealth? 

Luke 12.13–34. What can we learn from the rich man in this parable? How does the parable in verses 16–21 relate to the rest of the passage? Where should we find true security and provision?

 

*Artwork: The Worship of the Golden Calf (c. 1640-45), attrib. Salvatore Castiglione

]]> Prejudice https://www.trinityfellowship.org/blog/post/prejudice https://www.trinityfellowship.org/blog/post/prejudice#comments Wed, 28 Feb 2024 14:00:00 -0600 https://www.trinityfellowship.org/blog/post/prejudice The call to love our neighbor can often be a struggle. Let's face it; some people are easier to love than others. As a result, we often strive to ensure our neighbors look and think a lot like us. It may not be a conscious effort. After all, it's only "natural" to avoid relationships with those who are more challenging to be around. 

The parable of the Good Samaritan is so familiar that even my autocorrect knows it! (It automatically capitalized the text.) I want us to back up a bit and look at what spurred Jesus to tell this parable. In Luke 10.25–29 a lawyer approaches Jesus to ask what must be done in order to inherit eternal life. Read the exchange: 

And behold, a lawyer stood up to put him to the test, saying, “Teacher, what shall I do to inherit eternal life?” He said to him, “What is written in the Law? How do you read it?” And he answered, “You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind, and your neighbor as yourself.” And he said to him, “You have answered correctly; do this, and you will live.” But he, desiring to justify himself, said to Jesus, “And who is my neighbor?” 

That's the question, isn't it? Who is my neighbor? It seems as though the lawyer knew he was failing to keep this critical second half of the law, and sought to justify himself. But Jesus was not there to assure the lawyer his inconsistency was okay. Prejudice, partiality, or any diminishment of others stands in stark contrast to what it means to love one's neighbor.  

Jesus drives home this point by making a Samaritan the hero of this parable. Why a Samaritan? The hatred and animosity between the Jews and the Samaritans was legendary. To have a priest (who performs the temple sacrifices) and a Levite (who serves in the temple) both fail to come to the aid of this fallen traveler was a travesty. Then to have a Samaritan do that which was right shone a glaring spotlight on the failure of these "righteous" Jews. 

The answer to the lawyer's question "who is my neighbor" is a simple one. Everyone. We are to love those who cross our path regardless of their political ideation, religious affiliation, sexual identification, or racial differentiation. All humankind has been created in the image of God. Every man, woman, and child are our neighbors. 

Each one of us needs to take an honest assessment of our hearts toward others. Do we make assumptions about another based on the color of their skin, the way they dress, or the way they speak? Do we speak ill of those around us when they aren't there to defend themselves? Do we turn a blind eye to the needs of others because sacrificial love is just too hard? 

May God give each of us the strength to love our neighbor as ourselves and not love ourselves at the expense of our neighbor. 
 
Additional Reading: 
Psalm 95. This Psalm of praise turns its attention to how we relate with others. In verse 8 those city names have meaning. Meribah means quarrelsome, and Massah refers to test or trial. How does this psalm address ideas of prejudice and loving one's neighbor? 

Luke 17.11–19. What can we learn from the account of Jesus healing the 10 lepers? Considering the Jewish view of the Samaritan, what might be the point of this story? 

John 4.5–42 Why were the disciples astonished to see Jesus speaking with this woman? What can we learn about prejudice and partiality from this account?

 

*Artwork: The Good Samaritan, 1890 by Vincent van Gogh

]]> The call to love our neighbor can often be a struggle. Let's face it; some people are easier to love than others. As a result, we often strive to ensure our neighbors look and think a lot like us. It may not be a conscious effort. After all, it's only "natural" to avoid relationships with those who are more challenging to be around. 

The parable of the Good Samaritan is so familiar that even my autocorrect knows it! (It automatically capitalized the text.) I want us to back up a bit and look at what spurred Jesus to tell this parable. In Luke 10.25–29 a lawyer approaches Jesus to ask what must be done in order to inherit eternal life. Read the exchange: 

And behold, a lawyer stood up to put him to the test, saying, “Teacher, what shall I do to inherit eternal life?” He said to him, “What is written in the Law? How do you read it?” And he answered, “You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind, and your neighbor as yourself.” And he said to him, “You have answered correctly; do this, and you will live.” But he, desiring to justify himself, said to Jesus, “And who is my neighbor?” 

That's the question, isn't it? Who is my neighbor? It seems as though the lawyer knew he was failing to keep this critical second half of the law, and sought to justify himself. But Jesus was not there to assure the lawyer his inconsistency was okay. Prejudice, partiality, or any diminishment of others stands in stark contrast to what it means to love one's neighbor.  

Jesus drives home this point by making a Samaritan the hero of this parable. Why a Samaritan? The hatred and animosity between the Jews and the Samaritans was legendary. To have a priest (who performs the temple sacrifices) and a Levite (who serves in the temple) both fail to come to the aid of this fallen traveler was a travesty. Then to have a Samaritan do that which was right shone a glaring spotlight on the failure of these "righteous" Jews. 

The answer to the lawyer's question "who is my neighbor" is a simple one. Everyone. We are to love those who cross our path regardless of their political ideation, religious affiliation, sexual identification, or racial differentiation. All humankind has been created in the image of God. Every man, woman, and child are our neighbors. 

Each one of us needs to take an honest assessment of our hearts toward others. Do we make assumptions about another based on the color of their skin, the way they dress, or the way they speak? Do we speak ill of those around us when they aren't there to defend themselves? Do we turn a blind eye to the needs of others because sacrificial love is just too hard? 

May God give each of us the strength to love our neighbor as ourselves and not love ourselves at the expense of our neighbor. 
 
Additional Reading: 
Psalm 95. This Psalm of praise turns its attention to how we relate with others. In verse 8 those city names have meaning. Meribah means quarrelsome, and Massah refers to test or trial. How does this psalm address ideas of prejudice and loving one's neighbor? 

Luke 17.11–19. What can we learn from the account of Jesus healing the 10 lepers? Considering the Jewish view of the Samaritan, what might be the point of this story? 

John 4.5–42 Why were the disciples astonished to see Jesus speaking with this woman? What can we learn about prejudice and partiality from this account?

 

*Artwork: The Good Samaritan, 1890 by Vincent van Gogh

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