Max Lucado Daily: Unpredictable Dependence
You have to wonder—if God’s most merciful act is His refusal to answer some of our prayers! We piously ask for His will and then pout if everything doesn’t go our way.
The problem is not that God doesn’t give us what we hope for. It’s that we do not know the right thing for which to hope. Hope isn’t what you expect—it’s what you would never dream. It’s a wild, improbable tale with a pinch-me-I’m-dreaming ending. It’s Abraham adjusting his bifocals so he can see, not his grandson, but his son. It’s Moses standing at the promised land, not with Aaron or Miriam at his side, but with Elijah and the crucified Christ.
Hope is not a granted wish or a favor performed. It’s far greater than that. It’s a zany, unpredictable dependence on a God who loves to surprise us out of our socks!
From God Came Near
Ezekiel 48
The Sanctuary of God at the Center
1 48 “These are the tribes:
“Dan: one portion, along the northern boundary, following the Hethlon road that turns off to the entrance of Hamath as far as Hazor-enon so that the territory of Damascus lies to the north alongside Hamath, the northern border stretching from east to west.
2 “Asher: one portion, bordering Dan from east to west.
3 “Naphtali: one portion, bordering Asher from east to west.
4 “Manasseh: one portion, bordering Naphtali from east to west.
5 “Ephraim: one portion, bordering Manasseh from east to west.
6 “Reuben: one portion, bordering Ephraim from east to west.
7 “Judah: one portion, bordering Reuben from east to west.
8–9 “Bordering Judah from east to west is the consecrated area that you will set aside as holy: a square approximately seven by seven miles, with the Sanctuary set at the center. The consecrated area reserved for God is to be seven miles long and a little less than three miles wide.
10–12 “This is how it will be parceled out. The priest will get the area measuring seven miles on the north and south boundaries, with a width of a little more than three miles at the east and west boundaries. The Sanctuary of God will be at the center. This is for the consecrated priests, the Zadokites who stayed true in their service to me and didn’t get off track as the Levites did when Israel wandered off the main road. This is their special gift, a gift from the land itself, most holy ground, bordering the section of the Levites.
13–14 “The Levites get a section equal in size to that of the priests, roughly seven by three miles. They are not permitted to sell or trade any of it. It’s the choice part of the land, to say nothing of being holy to God.
15–19 “What’s left of the ‘sacred square’—each side measures out at seven miles by a mile and a half—is for ordinary use: the city and its buildings with open country around it, but the city at the center. The north, south, east, and west sides of the city are each about a mile and a half in length. A strip of pasture, one hundred twenty-five yards wide, will border the city on all sides. The remainder of this portion, three miles of countryside to the east and to the west of the sacred precinct, is for farming. It will supply food for the city. Workers from all the tribes of Israel will serve as field hands to farm the land.
20 “This dedicated area, set apart for holy purposes, will be a square, seven miles by seven miles, a ‘holy square,’ which includes the part set aside for the city.
21–22 “The rest of this land, the country stretching east to the Jordan and west to the Mediterranean from the seven-mile sides of the ‘holy square,’ belongs to the prince. His land is sandwiched between the tribal portions north and south, and goes out both east and west from the ‘sacred square’ with its Temple at the center. The land set aside for the Levites on one side and the city on the other is in the middle of the territory assigned to the prince. The ‘sacred square’ is flanked east and west by the prince’s land and bordered on the north and south by the territories of Judah and Ben-jamin, respectively.
23 “And then the rest of the tribes:
“Ben-jamin: one portion, stretching from the eastern to the western boundary.
24 “Simeon: one portion, bordering Ben-jamin from east to west.
25 “Issachar: one portion, bordering Simeon from east to west.
26 “Zebulun: one portion, bordering Issachar from east to west.
27 “Gad: one portion, bordering Zebulun from east to west.
28 “The southern boundary of Gad will run south from Tamar to the waters of Meribah-kadesh, along the Brook of Egypt and then out to the Great Mediterranean Sea.
29 “This is the land that you are to divide up among the tribes of Israel as their inheritance. These are their portions.” Decree of God, the Master.
30–31 “These are the gates of the city. On the north side, which is 2,250 yards long (the gates of the city are named after the tribes of Israel), three gates: the gate of Reuben, the gate of Judah, the gate of Levi.
32 “On the east side, measuring 2,250 yards, three gates: the gate of Joseph, the gate of Ben-jamin, the gate of Dan.
33 “On the south side, measuring 2,250 yards, three gates: the gate of Simeon, the gate of Issachar, the gate of Zebulun.
34 “On the west side, measuring 2,250 yards, three gates: the gate of Gad, the gate of Asher, the gate of Naphtali.
35 “The four sides of the city measure to a total of nearly six miles.
“From now on the name of the city will be Yahweh-Shammah:
“God-Is-There.”
Our Daily Bread reading and devotion
Sunday, October 06, 2024
Today's Scripture
Amos 7:10-17
Amaziah, priest at the shrine at Bethel, sent a message to Jeroboam, king of Israel:
“Amos is plotting to get rid of you; and he’s doing it as an insider, working from within Israel. His talk will destroy the country. He’s got to be silenced. Do you know what Amos is saying?
11 ‘Jeroboam will be killed.
Israel is headed for exile.’
12–13 Then Amaziah confronted Amos: “Seer, be on your way! Get out of here and go back to Judah where you came from! Hang out there. Do your preaching there. But no more preaching at Bethel! Don’t show your face here again. This is the king’s chapel. This is a royal shrine.”
14–15 But Amos stood up to Amaziah: “I never set up to be a preacher, never had plans to be a preacher. I raised cattle and I pruned trees. Then God took me off the farm and said, ‘Go preach to my people Israel.’
16–17 “So listen to God’s Word. You tell me, ‘Don’t preach to Israel. Don’t say anything against the family of Isaac.’ But here’s what God is telling you:
Your wife will become a whore in town.
Your children will get killed.
Your land will be auctioned off.
You will die homeless and friendless.
And Israel will be hauled off to exile, far from home.”
Insight
Amos (760-750 bc) and Hosea (760-722 bc) were two of the twelve minor prophets sent to minister to the Northern Kingdom of Israel during its final forty years. Denying that he’s a professional prophet, Amos says he’s merely “a shepherd” and “took care of sycamore-fig trees” (Amos 7:14). A citizen of the Southern Kingdom of Judah, Amos was sent as a missionary (vv. 12-13) to warn Israel of God’s judgment for her covenantal unfaithfulness (2:6-9:15). Amos is just a layman God used to deliver His message to His people. By: K. T. Sim
God Sees Us
The Lord took me from tending the flock and said to me, “Go, prophesy.” Amos 7:15
There are fourteen billion trees in the state of Michigan, most of them quite ordinary by most standards. Yet the state hosts an annual “Big Tree Hunt,” a contest to identify those trees that are oldest and biggest, trees that can be honored as a living landmark. The contest elevates ordinary trees to another level: inside any forest could be an award-winner, just waiting to be noticed.
Unlike most people, God always notices the ordinary. He cares about the what and whom that others overlook. God sent a common man named Amos to Israel during the reign of King Jeroboam. Amos exhorted his people to turn from evil and seek justice but was ostracized and told to be quiet. “Get out, you seer!” they said with scorn. “Go back to the land of Judah . . . and do your prophesying there” (Amos 7:12). Amos responded, “I was neither a prophet nor the son of a prophet, but I was a shepherd, and I also took care of sycamore-fig trees. But the Lord took me from tending the flock and said to me, ‘Go, prophesy to my people Israel’ ” (vv. 14-15).
God knew and noticed Amos when he was just a common shepherd, tending to flocks and trees. Hundreds of years later, Jesus noticed and called out the ordinary Nathanael (John 1:48) and Zacchaeus (Luke 19:4-5) near the fig and sycamore trees. No matter how obscure we feel, He sees us, loves us, and uses us for His purposes. By: Karen Pimpo
Reflect & Pray
Why is it sometimes difficult to believe that God sees you as an individual? How does His awareness communicate His love?
Dear God, thank You for loving me, even when I feel overlooked.
My Utmost for His Highest, by Oswald Chambers
Sunday, October 06, 2024
A New Heredity
God . . . was pleased to reveal his Son in me. — Galatians 1:15–16
If Jesus Christ is going to regenerate me, what is the problem he is up against? I’ve inherited a sinful nature, a heredity I had no say in. I am not holy, nor am I likely to become holy. If all Jesus Christ can do is tell me to be holy, I’ll end in despair. But since Jesus Christ does more than tell, since he is a regenerator who can impart to me his own heredity—the heredity of holiness—I begin to see what he’s getting at when he tells me to be holy.
Redemption means that Jesus Christ can remake anyone by putting his own holy nature into them. The standards he sets for us are based on this new heredity; his teaching is directed at what he puts into me, not at what I was before I received him. The moral obligation on my part is to agree with God’s verdict on sin in the cross of Jesus Christ.
What the New Testament teaches about spiritual rebirth is that when people are struck by a sense of their need, God will begin to put the Holy Spirit into their spirit, not stopping until they have been fully remade—that is, “until Christ is formed” inside them (Galatians 4:19). The moral miracle of redemption is that God can instill in me a holiness that enables me to live a totally new life. But it isn’t until I reach the frontier of need and understand my limitations that Jesus says, “Blessed are you” (Matthew 5:11). God cannot put the holiness that was in Jesus Christ into someone who is still convinced of their own morality. I have to be consciously in need of him to receive his heredity.
Just as the disposition of sin entered humanity through one man,
so the Holy Spirit entered humanity by one man. Redemption means
that I can be delivered from the heredity of sin and receive the spotless
heredity of the Holy Spirit through Jesus Christ.
Isaiah 26-27; Philippians 2
WISDOM FROM OSWALD
Beware of bartering the Word of God for a more suitable conception of your own.
Disciples Indeed, 386 R
