Wilderness Wanderings

Michael Bootsma

A Christian devotional for the wandering journey of the Christian life. New devotionals Monday, Wednesday & Friday, created by pastor Michael Bootsma of Immanuel Christian Reformed Church of Hamilton, occasionally featuring guests. The Sunday sermon at Immanuel is also downloaded. Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

  1. The Wine Taster

    1d ago

    The Wine Taster

    I was the king's wine taster (Nehemiah 1:11). Why does this chapter end stating Nehemiah's position in the Persian court? The wine taster was a very important person among the king's officials, most likely responsible for other high priority files. In the Canadian context, he would probably hold several significant cabinet posts. The bulk of the chapter relates Nehemiah's lament and prayer. After learning of the troubles in Jerusalem among the returned exiles, he fasts and weeps. It's a reminder that the journey with God rarely goes in a straight line. Times for lament come and go in the Christian's life. Nehemiah prays on behalf of the entire nation of Israel. We can learn from him. Like Jesus, he begins with God. There are times when our prayers begin with our troubles, but overall, we need to learn to begin with God. Who are we praying to? That needs to be firmly fixed in our hearts and minds. He confesses his own sins, his family's sins and the sins of the whole nation. Nehemiah acknowledges the heart of the matter: God had given Israel commands through Moses, but Israel ignored them and did evil. We might think that having confessed her sin, Israel can now expect God to do something for her, a sort of tit for tat spiritual arrangement. Israel does something good, so God ought to respond in kind. Isn't that how we often approach God? But Nehemiah does something very different. He reminds God of God's promise to Israel: that if, having experienced his judgement, Israel returned to God, he would return them to the land of promise. Nehemiah expects God to respond to him, because God has said he would. He does not bank on Israel's goodness to evoke divine deliverance. Our God keeps his promises. This is what Nehemiah counts on. We can count on this too. But why end with, "I was the king's wine taster." By this time, we might be expecting Nehemiah to identify as a spiritual leader among the Jewish exiles. Instead, we are reminded that he held an important position in the Persian court. Two suggestions. First, like Ezra, God has been preparing Nehemiah to help re-establish his people in the promised land. Ezra had spent much of his life studying God's law. So, he was prepared to teach Israel how to obey God. Nehemiah is an administrator in the Persian court who has skills that will be very important in re-establishing Israelite community. Despite his position of high standing, he has obviously remained faithful to the God of Israel. He is not a Persian. Second, we often say that God can use anyone for his purposes, but we don't always believe it. Here we see how God used an administrative person who had face to face contact with the king of Persia. Let that encourage us all that God can use us. Let us also keep our eyes open to the opportunities he gives us. As you journey on, go with the blessing of God: May the peace of the Lord Christ go with you, wherever he may send you. May he guide you through the wilderness, protect you through the storm. May your day end with rejoicing at the wonders he has shown you. May you rest in his provision as he brings night, and then new dawn.

    5 min
  2. God at Work

    3d ago

    God at Work

    I meditate on all your works and consider what your hands have done…Show me the way I should go, for to you I entrust my life (Psalm 143:5,8). In the Bible, God has multiple occupations. Here are a few from the Psalms: judge (9:16), provider (16:5), midwife (22:9), engineer and builder (Ps 24:2 & 87:1), teacher (25:12), planter (44:2), scheduler (74:17), liberator of those who toil (81:6), irrigator (104:13), public defender and advocate for the poor (113:7), seamstress (139:13), craftsman (139:14), physician (146:8), cook (147:14). Throughout the Psalms, there is repeated reflection on the works of the Lord. The things God does always stand in the foreground, whereas the things we humans do, fade into the background. We are invited to ponder the things God does and how he does them and then model our work on his. Because we are God's image bearers, God is always first. We cannot understand our place and purpose, including that of our work, until, through song, prayer and meditation, the work of God has seeped into our muscles. When God's work is central to our worship and devotions, we wash the lens through which we can understand our own labours in this world. Psalm 23 depicts our almighty God as a humble shepherd. We derive much comfort from this song. Yet, its primary purpose is to reveal something about God. Shepherding was smelly, dirty and difficult. A shepherd had fearful encounters with wild beasts and bandits and snide remarks from almost all other workers. They were among the lowest class, spending long lonely, cold, sleepless nights with smelly animals. Yet, God is willing to be compared to this worker. Now imagine that you are such a shepherd, and, with your band of motley brothers, you sing this song night after night. You worship a God whose work is comparable to yours. You imagine God doing for you what you do for your sheep. I think it would both warm your heart to this God and increase your desire to do your work well. If you God does this, how can it be just a lowly job? At the end of the psalm, God becomes a waiter, filling their cups to overflowing. The work of God will follow the shepherd all the days of his life. The psalmists work—however mundane—will be protected, guided, and nourished by the overflowing work of God. Many Christians prefer a distant god, one who commanded us to work (Genesis 1&2) and then politely leaves us along. But that is not the God we worship. He works right along side us. Singing songs that compare the extraordinary works of almighty God to our routine labors may fill us with a sense of discomfort that is both appropriate and revealing. Why does it make us uncomfortable? These psalms push us to seek intimacy with God in and through the more mundane aspects of working life. Our daily sweat, our stress, our late nights in the office, and our early mornings in the libraries are all spiritually "thin spaces". Yet, there we can be renewed through the intimate presence of God. The psalms depict God faithfully at work in the world alongside us. Singing together in the sanctuary, we are reminded of this simple but life-changing truth: God's work gives meaning to ours. As you journey on, go with the blessing of God: Wherever God takes you this week, may He fill you with all joy and peace as you trust in him, so that you may overflow with hope by the power of the Holy Spirit and that you may live carefully—not as unwise but as wise, making the most of every opportunity.

    4 min
  3. Common Grace and Sabbath

    6d ago

    Common Grace and Sabbath

    The Lord is good to all; he has compassion on all he has made (Psalm 145:9). Our text, along with others, has given rise to the teaching known as "common grace." This doctrine reflects on different ways in which God is involved in the affairs of the universe, including among human beings and human civilization. Here are some of examples of God involving himself. First, He restrains sin. Humans led, and continue to lead, the creation in rebellion against the creator. However, God prevents sin from expressing itself as fully as it otherwise would. It is not as bad as it could be. He uses governments, laws, conscience, family structures, and social institutions in confining evil. Second, God preserves his creation. He sustains the world despite our rebellion. The regularity of nature, seasons, and the continued existence of society are gifts of common grace (Genesis 8:22). As Jesus reminds us, "He causes his sun to rise on the evil and the good and sends rain on the righteous and the unrighteous" (Matthew 5:45). Third, he bestows gifts and abilities to all people. Christians who adhere to this doctrine of common grace appreciate wisdom coming from non-believers. They can recognize beauty in the art of an atheist. We eagerly use the scientific discoveries and medical advances of folks from other religions. People who do not know Christ can still do things that are beneficial and admirable. Fourth, the Bible speaks frequently about coming judgment. But it is long in coming. Paul writes that God patiently endures sinners, giving opportunity for repentance (Romans 2:4). And as Peter says, The Lord is not slow in keeping his promise, as some understand slowness. Instead, he is patient with you, not wanting anyone to perish, but everyone to come to repentance (2 Peter 3:9). Why consider 'common grace' in a mediation about Sabbath? Well, because Sabbath is not primarily about one day a week. It is a way of life, a way of looking at the world. A Sabbath life looks for signs of God in the normal events of daily life. If God involves himself in life on this earth, his activity needs to be visible. We need to look for it. That is what Sabbath people do. However, common grace is not saving grace. It points to God but does not restore us to him. Seeing signs of this kind of grace can help us see and receive his saving grace. If we see the world as only material for us to use, devoid of God's involvement, then we are likely to miss his saving grace as well. If our eyes are open, if we are looking for indications of God's care and compassion on his whole creation, we are more likely to desire his salvation as well. As you journey on, receive Jesus' invitation into this rest: Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls (Matthew 11:28-29).

    4 min
  4. Jun 3

    Holy to the Lord

    "The people of Israel, including the priests and the Levites, have not kept themselves separate from the neighboring peoples with their detestable practices… (Ezra 9:1). "Moderation in all things". This popular bit of folk wisdom is helpful but not always. Hating sin, for example, needs no moderation. We are to hate it and flee from it with enthusiasm and passion. When writing to Timothy about certain temptations, Paul writes, "But you, man of God, flee from all this, and pursue righteousness, godliness, faith, love, endurance and gentleness" (1 Timothy 6:11). To the church he writes, "reject every kind of evil" (1 Thess. 5:22). Many of us want the freedom to dabble a little bit with sin. We wonder how close we can get to the line without crossing. This attitude is a long way from 'reject every kind of evil'. To reject evil, we need to give up things. For example, negative attitudes that towards other people; stereotyping. The Bible's persistent call to love our neighbours means we cannot look down on people of another race or socio-economic status. We will need to critically question our political leanings to determine if they truly line up with the gospel. It's really a question about worship: who or what we worship. That's where the book of Ezra finishes. The Israelites have married folks from other nations. But that is just the presenting issue. What lies behind this is Israel's lackluster attitude towards God and worshipping him alone. Their intermarrying quickly progresses to joining their foreign spouses in worshipping other gods. Israel was to be holy to the Lord among the nations: geographically, culturally, ethnically and religiously. The church is not longer a separate nation. So how are we holy? This is a question each generation of Christians needs to ask and wrestle with. This is no easy task. To help this discernment, we do well to focus on the positive aspects of the Christian life. Paul wrote, "flee from all this, and pursue righteousness, godliness, faith, love, endurance and gentleness." If we spend more time on the pursuit side of the equation, the fleeing will be more obvious. We should also follow Ezra's example. When we become aware of sin, our first response ought to be confession. Ezra's awareness of the sin in the community leads him to confess it before God. He is acutely aware that they cannot presume upon God's mercy. Neither can we. Our current Christian culture tends toward an approach to repentance that advocates "saying sorry" to God and trying (at least for a while) not to be a repeat offender. We need to recover an understanding of the seriousness of sin and how it affects us. Experiencing the seriousness of sin in our heart (our guts) makes us more aware of God's grace, and thankful for it. This will help us to pursue a life of worshipping God alone. As you journey on, go with the blessing of God: May the peace of the Lord Christ go with you, wherever he may send you. May he guide you through the wilderness, protect you through the storm. May your day end with rejoicing at the wonders he has shown you. May you rest in his provision as he brings night, and then new dawn.

    5 min
  5. Establish Our Work

    Jun 1

    Establish Our Work

    May the favour of the Lord our God rest on us; establish the work of our hands for us—yes, establish the work of our hands (Psalm 90:17). Growing up, the New Year was always ushered in with a reading of Psalm 90. Sometimes, just after mid-night, more often after breakfast on January 1. As a child growing up on a farm it was easy to relate to the petition of verse 17. But from an adult perspective, I realize there is more at stake then I could know as a child. In the dead of winter, I didn't think about the sunshine and rains that would be needed for crops to grow during the warmer months. Nor did I fully understand the possibility of disease creeping into the barns infecting the pigs. Nor did I realize that fluctuations in the market impacted the price of pork and crops. As a child, it seemed like a simple prayer. Yet, if God is sovereign then he rules over all these things. The prayer is a recognition that we are subject to many forces outside our control, many of them with evil intent. This prayer drives us to dependence on God, that he alone can establish the work that we do in this world. That without his providential care, all we do is a building on sand. Forces at work within the economy are not always driven by people with righteous intentions. In fact, many players are downright selfish. Cheating and false accusations abound and some of it is aimed at God's people. This is a prayer that, despite the evil designs of godless people, God will cause us to prosper. When the righteous prosper, notwithstanding the intentions of bad players, these same people are shamed, and their evil schemes are exposed as malicious. This is not a prayer that we win and others lose. That is not God's way. We prosper so that others can prosper with us. Our modern economy is based on the theory of scarcity: that there are not enough resources to go around. This model induces people to gather and horde as much as possible. As such, those with power and influence sit on heaps of resources when many others die of hunger. Those who pray this prayer refuse to indulge in such ideas. We cannot pray these words while turning a blind eye to the needs of the poor. Read Isaiah 58 to see what God thinks of that. A prayer that God will 'establish the work of our hands' propels us to consider the community around us and how, if our work prospers, we can help others prosper as well. As a child, I only envisioned this prayer within the context of our farm, not fully realizing what it all embraced. But now, I envision it for all of us who spend our days engaged is various activities. God does not pour down buckets of potatoes, rice and beans from heaven. No. He uses us to work in the marketplace, wanting our work to provide for many. When you pray this prayer at the start of the week, consider how God might answer it? As you journey on, go with the blessing of God: Wherever God takes you this week, may He fill you with all joy and peace as you trust in him, so that you may overflow with hope by the power of the Holy Spirit and that you may live carefully—not as unwise but as wise, making the most of every opportunity.

    4 min
  6. Handing Over the Baton

    May 29

    Handing Over the Baton

    It is good to praise the Lord and make music to your name, O most high, proclaiming your love in the morning and your faithfulness at night… (Psalm 92:1-2). Christian teaching on Sabbath is frequently rooted only in the instructions given through Moses in the 10 Commandments. As such, this training is often reduced to as list of dos and don'ts. We focus on definitions of work and what kinds of work are permissible, and which are forbidden. In doing this we reduce the Biblical teaching on Sabbath to something either bothersome or irrelevant. The Bible includes a profound and robust theology of Sabbath which, as the writer of Hebrews says, we enter by faith. And pardon the pun, we need to work at it to live it. This is not the work of survival in this world, nor is it works righteousness, but the work of faith. It is akin to the beginning of Peter's second letter. He writes that God has given us everything we need for a godly life and a host of great and precious promises too boot. Because we have all these things, we should make every effort to add to our faith goodness, knowledge, etc. The abundant life that Jesus gives us needs to be learned. Likewise, Sabbath rest is a gift God gives, like the land of promise in the Old Testament. Yet, it is also something we need to enter by faith and work for, just as the Israelites had to defeat their enemies before they could settle into the land and enjoy its fruits. Sabbath is more than just a day free from the frenetic pace of modern life. It is a way of life in which "every day of my life I rest from my evil ways, let the Lord work in me through his Spirit, and so begin already in this life the eternal Sabbath" (Heidelberg Catechism A 103). Psalm 92, "a psalm for the Sabbath day" (NIV heading) shows us the way. The work of Sabbath faith begins and ends with declaring the love and faithfulness of God. This is what Eugene Peterson called "unselfing". It's the difficult spiritual work of getting ourselves off the throne of our lives and allowing God to sit there. With resolve, we refuse to make live about ourselves, rather, we set out to pursue the kingdom of God. Sabbath is a discipline equipping us to think about the direction of our lives. It reminds us that creation ended with Sabbath, Sabbath were interrupted by human rebellion, yet history will culminate in the eternal Sabbath. Our practice of Sabbath should usher us into this grand story that God is directing. It is the discipline of passing back to God the conductor's baton of our lives. Better than anything else, it helps us appreciate and understand what all our living is for. Put simply, Sabbath discipline introduces us to God's own ways of joy and delight. As Peter says, we are given everything we need to experience the divine life of love and peace. Celebrating these attributes of God does not guarantee a life free of hardship and pain and stress. No. We are declaring by faith that God's work and providential care of this world, and of us his children, goes well beyond what we can see and experience. Sabbath is the discipline of learning to trust in this God and to live in hope of what we cannot yet see. As you journey on, receive Jesus' invitation into this rest: Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls (Matthew 11:28-29).

    5 min

About

A Christian devotional for the wandering journey of the Christian life. New devotionals Monday, Wednesday & Friday, created by pastor Michael Bootsma of Immanuel Christian Reformed Church of Hamilton, occasionally featuring guests. The Sunday sermon at Immanuel is also downloaded. Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.